The Threefold Life of Man

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

Written in the Germane Language, Anno 1620.

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

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

A SHORT CONTENTS of this BOOKE.

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

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

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

Alſo wherefore one thing is contrary to another, and deſtroyeth it: and then what is right [or true, and what is evill] or falſe, and how the one^[1] ſevereth it ſelfe from the other.

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

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

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

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

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

The Firſt Chapter.

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

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

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

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

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

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

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

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

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

10. So alſo is the ſoule of Man breathed in from God, it dwelleth in the body, and is invironed with the Spirit of the Starres and Elements, not onely as a Garment covereth the body, but it is infected with the Spirit of the Starres and Elements, as the Peſtilence or other [infectious] diſeaſe infecteth the Elementary Spirit, ſo that it poyſoneth its body, and ſo it decayeth and dyeth, and then the ſource [or property] of the Starres alſo breaketh it ſelfe off from the ſoule, and conſumeth it ſelfe: whrereby the Elementary Mother breaketh off, and ſo the Spirit of the Starres hath no more food, and therefore conſumeth it ſelfe, but the ſoule remaineth^[2] naked, becauſe it liveth by another food.

11. Underſtand us here in this manner; though the ſoule be thus captivated with the Spirit of the Starres and Elements; ſo that the ſource [or property] thereof dwelleth in the ſoule, yet the ſoule hath another food, and liveth in another Principle, and is another [thing or]^[3] beeing.

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

13. For although the band of the Eternall Nature is in it, yet the Divine Spirit is not ſubjected under that Band; for the Spirit kindleth that Band, ſo that it becometh enlightened and^[4] ſpringing with the vertue of the Light in the Love, in the life of the Word and Heart of God, ſo that it is a holy habitation and Paradiſe of that Spirit, which is called God.

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

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

16. And here we underſtand, that^[5] without the Divine Light (which is the ſecond Principle) in the Eternall Nature there is an anguiſhing ſource [or property]: for the band of life ſtands in the Fire; but when that fire is^[6] inſpired and captivated by the Divine Love, then the life in it ſelf goeth forwards forth into another ſource [or property]: for another Principle is broken open for it, wherein it liveth, and that Life is in God; even as God dwelleth in himſelfe, and yet is really all himſelfe, all is come from his Nature: yet you muſt underſtand, not as from the Eternall Nature, onely the ſoules and the Angelicall Spirits [are ſo;] but from his^[7] created will, which hath a beginning, viz. from the Externall; and therefore every thing of this [outward] world is Tranſitorie. And herein we finde the great and terrible Fall of our ſoule in our firſt Parents, that it is entred into the Spirit of this world, into a ſtrange lodging, and hath forſaken the Divine Light, wherein it was an Angel and Childe of God: therefore it muſt goe forth againe out of the Spirit of the Starres and Elements, and [paſſe] in a New Birth, into the Life of God.

17. But becauſe that was not poſſible for the ſoule to doe, therefore the Life of God came to us out of Love and Grace into the Fleſh, and tooke our humane ſoule againe in it into the Divine Life in the power of the Light, that we might here be able to preſſe into the ſame life to God in a New Birth. For as we went wholly with the ſoule of Adam out from the life of God; (for the children of Adam have inherited [all] from their Parents ſoule, being ſprung wholly [from them] as from a Tree) ſo alſo hath the life of God in Chriſt regenerated us againe, ſo that we can enter againe in the life of Chriſt into the life of God. And thus now, our ſoule ſtandeth in the Band of the Eternall Originall, infected with the Spirit of this world, and captivated by the wrath of the originall, in the life of the eternall fire, viz. in the Eternall Nature; therefore we muſt every one of us by our ſelves, preſſe with our ſoule in the l fe of Chriſt, to God, into the New Regeneration in the Life and Spirit of Chriſt: and here no hypocriſie, appearing holineſſe, or any meritorious works will availe any thing, for the poore ſoule can no other way be helped, except it enter into it ſelfe (in a new created will) with ſtedfaſt earneſt purpoſe and reſolution, into the Life of Chriſt: and then it will be received with very great^[8] Glory by God and his children, in the ſecond Principle; and the noble precious Treaſure (viz. the Light of the Eternall Life) will be given to it, which enlighteneth the ſource, [or property) of the ſoule in the firſt Principle, wherein it ſtandeth ſubſtantially with its Eſſences for ever, and turneth the anguiſh into love, and the riſing and burning own property, into an humble lovely mirth in meeke joy.

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

19. For, the Divine Nature, out of which the Divine fire of life burneth, is^[9] filled with the Love of God, ſo that the light of God maketh another Principle in it ſelfe, wherein Nature is not^[10] felt, for it is the end of Nature: therefore the ſoule cannot comprehend in its own Eſſences, the light of God to poſſeſſe it. For the ſoule is a fire in the Eternall Nature, and doth not reach the end of Nature: for it continueth in Nature, as a creature created out of the Eternall Nature, which yet hath no comprehenſibility: but is a Spirit in a ſeaven-fold forme: Whereas yet in the Originality there is not ſeaven, but onely foure formes knowne, which uphold the Eternall Band, and thoſe [foure] are the ſource [or property] in the Anguiſh, wherein^[11] the Eternall conſiſteth: and thereout the other formes are wholly generated, wherein God and the Kingdome of Heaven conſiſteth, and in the foure formes the Anguiſh and Torment conſiſteth, if they are fingly alone, and therein we underſtand Hell-fire [to conſiſt,] and the Eternall wrath of God: and although we do not know the Originality of the Eſſence of God, yet we know the Eternall ^[12] Birth which never had any beginning. And ſeeing it had no beginning, therefore it is the ſame this day, that ever it was from Eternity: and therefore we may well comprehend what we ſee and know this day, in the Light of God.

20. None ought to account us ignorant, becauſe God hath given us to know his own^[13] Eſſence, which we cannot nor muſt not deny, upon paine of the loſſe of the Divine Light, and of our eternall ſalvation, for it is impoſſible for any man to have it, except it be given him out of Grace in the Love of God: and when that is given to a Man, then that ſoule ſtandeth in the knowledge in the Wonders of God; which [ſoule] then ſpeaketh not of things ſtrange and afarre of, but of the things wherein it ſtandeth, and of it ſelfe: for it becometh ſeeing in the Light of God, ſo that it can know it ſelfe.

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

22. Now ſeeing it is ſo: we will therefore ſet downe the Ground of the Eternall Band, to be a looking Glaſſe for him that deſireth to ſee: though it be true indeed, that he cannot learne it of us, unleſſe he himſelfe enter into the New Birth into the life of Chriſt, that the Divine Light it ſelfe may ſhine in him, or elſe^[14] wee are but as a Hiſtorie to him, and ſhall not be underſtood by him.

23. But when wee ſpeake of the ſource [or Originall] of the fire, and of its kindling (wee meane, concerning the Fire of Life) wee know for certaine, that in its Originall before the kindling of the fire, it conſiſts onely in two formes, and hath but one Mother, which is^[15] harſh and draweth to her, and yet there is nothing in her ſelfe, but a willing of the Eternall Father in the Eternall Nature which he hath appointed in himſelfe to reveale, and to declare his wonders.

24. Now that Will is Eternall, and is not ſtirred up by any thing but by it ſelfe: and if that were not, all were nothing; neither darkneſſe nor light: therefore ſeeing there is ſomewhat, it muſt needs be the Eternall Will; and that is aſtringent and deſirous^[16] of the Wonders of the Creation. Therefore ſeeing there is a Deſire, the Deſire attracteth to it ſelfe, and that which is attracted in the Deſire maketh the Will full, ſo that the Deſire is fulfilled: for the Will is as thinne [or empty] as^[17] a Nothing, and that which is attracted into the Will maketh the Will thick [or groſſe and full] and that is its Darkneſſe: and the Eternall Deſire ſtandeth in the Darkneſſe.

25. Now when the Will in the Deſire doth attract, that attracting is a ſting [^[18] puncture or Goade] of the ſtirring; for the Will is thinne as a Nothing, and is quiet and ſtill, as [if it were] Nothing: but the Will being an Eternall Deſiring, therefore it attracteth to it ſelfe Eternally: and having nothing to attract, it attracteth it ſelfe, and impregnateth [or filleth] it ſelfe, and ſo the Nothing cometh to be a Darkneſſe, and the attracting^[19] maketh the ſting of the firſt Eſſences, ſo that there is a ſtirring and originall of Mobilitie.

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

27. Therefore now we ſhould ſpeake of the formes of the ſoure [or aſtringent] dark Nature. For wee underſtand that the Darkneſſe hath a longing after the Light, which eternally^[20] ſtandeth before it, but in another Principle.

28. For, the two Formes, the ſoure and the bitter ſtinging, are the Originall of All things, and the Eternall Will is the Mother [or Matrix] wherein they are Generated: and Wee are to know that the^[21] ſoureneſſe alwayes attracteth with the conception of the Will, and that attracting is the ſtinging of the ſtirring, which the^[22] ſoureneſſe cannot well endure: for the attracting ſoureneſſe deſireth the ſoure ſtrong ſhutting up in Death, and the ſtinging bitterneſſe is the Opener, and yet it were a nothing in it ſelfe without the Will.

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

30. Now theſe entring into one another, ſo ſwiftly, like a ſudden thought, the ſting would faine get out from the ſoureneſſe but cannot; for the ſoureneſſe generateth and maintaineth it: and not being able to get the upper hand, [or get looſe] it turneth round like a wheele, and ſo breaketh aſunder the attracted ſoureneſſe, and maketh a continuall^[23] hurliburly and mixture, in which the^[24] breaking or woe doth conſiſt, yet there is no feeling heere, but [they are] onely Formes of Nature: for it is no^[25] Materiall, but [it is] the Originall of the Spirit or Eternall Nature, in the Eternall Will.

31. For the ſoure deſiring, attracteth and maketh penetration, and the bitterneſſe breaketh it aſunder in the turning wheele, and ſo there ariſeth multiplicity of Eſſences, and it is as it were a furiouſneſſe, or as I may ſay in a ſimilitude, a Confuſion of the Eternall Mobility, a cauſe of the Eſſences: and this the Eternall Will muſt ſuffer [to be] in it ſelfe, and therefore it conceiveth or taketh to it ſelfe another Will, to flie out from this wheele, and yet cannot doe it, for it is its own ſubſtance; and ſeeing it cannot, and yet cannot leave its eternall deſire and longing, it holdeth and attracteth to it ſelfe; ſo that the Eſſences are continually generated, and yet (without the deſiring) they are nothing; and thus the whole forme ſtandeth in the^[26] noiſe, and is called MAR: and ſeeing the Will cannot be free, it falleth into a great anguiſh, to ſpeake according to Mans underſtanding, that the Reader may comprehend the ſenſe and depth of it.

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

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

34. Now ſince wee cleerly perceive, that there is both light and darkneſſe, and moreover an eternall ſtirring and forming, which is not onely in the place of this world as farre as our ſenſes reach, but without end and number, where the Angelicall world ſhineth cleerly, and yet not in the incloſure of the Darkneſſe; therefore wee ſhould raiſe our^[27] thoughts towards the Angelicall world, which yet is not without this place [of this world]: but it is in another Property, and in the Eternall Lights, and yet there could be no Light except there were a Genetrix [or Matrix to bring it forth].

35. Now if it ſhine out of the Genetrix [or Matrix], then it muſt come forth out of the Genetrix. For the Genetrix is a Darkneſſe, and yet that were nothing neither, if the Eternall Word (which ^[28] maketh the Eternall Will) were not there. And in the making or creating, is the Birth of the Eternall Beeing. Of which John ſaith; In the beginning was the Word, which was in the beginning with God, all things were made by it, and without it was nothing made that was made.

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

37. Thou ſayeſt, God hath created it; very well: but why art thou blinde, and doſt not acknowledge it, whereas thou art ind d the ſimilitude of God? Why ſpeakeſt thou more of God then thou knoweſt and is revealed or manifeſted to thee? Wherefore doſt thou make^[29] Lawes concerning the will of God, of which thou knoweſt nothing ſeeing thou doeſt not know Him? Or why doſt thou ſhut up thy life in death, whereas thou mighteſt well live, and know God who dwelleth in thee? for thou heareſt it alſo from St. John, that all things are made by the Word.

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

39. For where there is a Word, there alſo is a ſpeaker to ſpeake it. Now ſince it is the Father that ſpeaketh it, and the Word which is ſpoken out of the Centre of the Father is the Sonne thereof: and ſeeing the Father in his Centre calleth himſelfe a Conſuming Fire, and yet the Sonne (the Word) is a Light of Love, humility, meekneſſe, purity, and holineſſe, and that the Father of the Word is ſo alſo called and acknowledged throughout the holy Scripture, therefore wee ſhould conſider the^[30] ſource of the Fire in the Centre of the Father, ſeeing the Father and the Word is one, and yet in two [diſtinct] formes: and that alſo the Wrath and the Anger, together with the Abyſſe of Hell ſtandeth in the Centre of the Father.

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

41. Therefore wee will lay before you the Ground, as wee certainly know it: and our purpoſe in writing is to the end, that you might ſee, how blinde you are, and how without knowledge you meddle, when you make ſuch huge^[31] Expoſitions of the Writings of the Saints, about the Eſſence and Will of God, and yet know him not.

42. You perſecute, deſpiſe, and diſgrace one another, you raiſe warres, uproares and Tumults, and make deſolate Countries and Nations, about [what is] the true knowledge of God and his will, and yet you are as blinde as a ſtone concerning God: you doe not know your own ſelves, and yet you are ſo furiouſly mad that you contend about [your knowing of] God, who is the maker, preſerver, and upholder of all things; who is the Centre in all things: ſo alſo you ſtrive about his Light, which yet did never appeare in wrath and malice or wickedneſſe: but in friendly meek humility and in love, his Centre ſpringeth up: and you are ſo furious and mad, and yet ſuppoſe that you have it upon your Tongue in your^[32] malicious contention: you have it not: but you have meerly the hiſtory of the Saints, who have had the light ſhining forth out of their Centre: and therefore they have ſpoken from the Holy Ghoſt, which proceedeth out of the Light. But you take their words, and the Centre of your Heart is faſt ſhut, you run galloping in the foure Formes of wickedneſſe or malice, [viz. in Pride, Covetouſneſſe, Envy, and Anger].

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

44. Therefore I will ſhew you, what wee are in ſoule and body, alſo what God, Heaven and Hell are; doe not take it to be a^[33] fiction, [opinion or conceit], for it demonſtrates it ſelfe in all things, there is nothing ſo ſmall, but it ſtands manifeſt therein, and doe not blind-fold your ſelves in your baſe pride, in your conceitedneſſe, but ſearch the Ground of Nature, and then you ſhall^[34] underſtand all things: and doe not run on ſo furiouſly upon the bare letter of the Hiſtorie, doe not make Lawes according to your own conceits and opinions ſo blindly, by which you perſecute [vex and proſecute] one another, in this you are blinder then the Heathens.

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

46. For none can know or rightly ſeeke or finde God his Lord, without the Holy Ghoſt, which ſpringeth forth from the Heart of the humble ſeeker, and enlighteneth the Minde, ſo that the^[35] ſenſes are enlightened, and the deſire is turned to God, that perſon only findeth the deare Virgin the wiſdome of God, which leadeth in the right way, and bringeth to the freſh waters of Eternall life, and quickneth the ſoule, and ſo the New Body groweth on the ſoule, in Chriſt; of which wee will hereafter following, write according to its high and precious worth.

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

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

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

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

The Second Chapter.

1. SEEing wee have mentioned ſuch a ground to you, wee will ſhew you further the ground of the^[36] Genetrix [or Matrix] for wee ſee it cleerly in this world, in the Dominion of the Elements: (and yet much more in our ſelves, in our Minds, whence the ſenſes [or thoughts] ariſe, whereby they walk, converſe, and direct all their Actions:) that there is a Genetrix, which doth afford ſo much: and if there be a Genetrix, then there muſt be a Centre or Circle of life, wherin the Genetrix hath its Dominion: for the nothing doth not move nor ſtirre, but if there be a ſtirring, that moveth every life, that muſt not be a ſtrange, [or Heterogene] thing, becauſe it is in every thing that things own ſpirit and life; as well in the vegetive and inſenſitive as in the ſenſitive living [things].

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

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

4. If you deſire to ſeeke, then knock, that the right doore may be opened for you, and ſeeke in the feare and the love of God, and you ſhall finde well enough, let not the calumnies of the proud divert you: For if the right doore be opened to you, then you ſhall ſee how very blinde^[37] they are: their pride hath blinded the whole world, ſo that every one looketh meerly at their eloquency, brave Language, or good expreſſions] and upon their [ſeverall] ſtrange Languages, and thinke they underſtand very well. Thus they domineere over Mens ſoules, whereas their knowing is altogether doubtfull, as may be ſeene by their Diſputations and Contentions.

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

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

7. For wee cannot ſay, that God hath a Maker, as alſo the Will hath no Maker, for he maketh himſelfe from Eternity to Eternity continually, whereas it is not a making neither, but an Eternall^[38] Generation. The Word in the Father, and the Spirit which goeth forth from the Power, is the Life of the Deity.

8. But now wee ſee that the Mark ſtandeth in the Centre: for God is alſo an Angry Zealous or Jealous God, and a conſuming Fire; and in that ſource [or quality] ſtandeth the Abyſſe of Hell, the anger and malice, of all the Devills, as alſo the^[39] Poyſon of all Creatures: and it is found that without poyſon and^[40] eagarneſſe there is no Life: and from thence ariſeth all contrariety and ſtrife: and it is found, that the ſtrongeſt and moſt eager, is the moſt uſefull and profitable: for it maketh all things, and is the onely cauſe of all mobility and life.

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

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

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

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

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

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

15. And this is the right Centre: for in the wheele doth exiſt the nature of Mobility and of the Eſſences: and it is a Band of the Spirit, though without^[41] feeling or underſtanding: but in this Forme it is onely called, the Centre: for it is the Circle of life, which the deſiring hath ſhut up, out of the ſtill wideneſſe, into narrowneſſe: although it is not comprehenſible, but every where meerly ſpirit and forme of Nature.

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

17. The Phyloſophers and high^[42] knowers of Nature, write, that Nature conſiſteth in three things, viz. in^[43] Sulphur, Mercurie, and Salt, which is very right: but the ſimple will underſtand nothing therein: and although the apprehenſion of it was open to the wiſe [ſo that they underſtood it] yet at this preſent time, very few underſtand the Centre, but they have it in the Hiſtorie, as alſo [they have] the Divinity or Theologie from the mouth of the Apoſtles, which at preſent is alſo no other then a Hiſtorie, without the power and the living Spirit, (which was among the Apoſtles) as is cleerly teſtified by their contentious diſputations, lip-labour and dead Letter [in their Teachings].

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

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

20. For the two Formes: viz. ſharp cold: and bitter ſtinging, which are generated by the longing in the Eternall Will; they hold the Centre, and make the wheele of the Eſſences, whence the^[44] ſenſes, as alſo perception and mobility continually ariſe Eternally.

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

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

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

24. For there is underſtood to be in the Fire, two things; viz. the liberty^[45] without Nature, and the ſoure ſtrongneſſe of Nature; as you have an Example in a ſtone, out of which you ſtrike Fire. For when you ſtrike upon the ſharp of the ſtone, the bitter ſting of Nature ſharpeneth it ſelfe, and is^[46] ſtirred in the higheſt Degree. For Nature is diſſipated or^[47] broken aſunder in the ſharpneſſe, ſo that the liberty ſhineth as a flaſh [of lightning]: and that you may heere ſee to be true: for as ſoone as the liberty ſhineth, it conſumeth the Darkneſſe, and thence it cometh, that the ſharpneſſe of God the Father is a conſuming Fire. For as ſoone as the flaſh in the ſharpneſſe ſeizeth on any thing that is eſſentiall, it conſumeth it inſtantly, ſo that there is no nature more left.

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

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

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

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

29. For if the ſterne ſoureneſſe looſeth its firſt dry propriety, it muſt be ſoft, and yet it cannot, for it is terribly ſharp: and heere is the^[48] Mark of the Eternall Death: for the deſire out of the free will, cannot attract ſo any more: for it ſtandeth in the anguiſh of the Crack, and yet retaineth its propriety in the attracting.

30. For every anguiſh hath a deſire to goe forth from the ſource [or paine]: and it is the naturall right of the anguiſh to expell from it ſelfe, and yet it cannot, but the paine is thereby more ſtirred and greater: as may be underſtood in a raging ſwelling ſore, where the Member in the^[49] Eſſences laboureth to be ridde of the paine, and by the labouring of the Eſſences the ſore becometh bigger, and the ſource (in the Brimſtone-Spirit) is ſwelled up: and the more the^[50] Eſſences ſtrive, the greater is the wheele of the Anguiſh.

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

32. Firſt, in a ſoure and ſtrong attracting, which is called^[51] Harſhneſſe, and maketh in it ſelfe ſharp coldneſſe.

33. And then ſecondly, the attracting is its^[52] ſting, which rageth in the ſoureneſſe, and breaketh the hardneſſe, and maketh the wheele of the innumerable Eſſences, wherein the Wonders are generated.

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

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

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

37. Thus the foure Formes of Nature, are no more called the Centre, though indeed they have the Centre in them, and in their Originall, but [are called] Sulphur, Mercurius, and Sal. For the Brimſtone-Spirit is the Soule of the foure Formes: for it hath the fire in it, and the anguiſh in it maketh another Will ſo that the foure Formes have an Eternall will in them which is their own: for that will is to flie aloft out of the foure Formes, above Nature, and to^[53] kindle Nature in the Fire, and ſo to be in a horrible might, as may be [diſcerned and] conſidered in the Devills, who live in ſuch a Will as this, as wee ſhall ſhew afterward.

38. Thus underſtand us rightly, what the^[54] Wiſemen of old have underſtood by the three words, Sulphur, Mercurius, and Sal: though they all could not apprehend the high Light; yet they underſtood it well enough in the light of this world, viz in the third Principle, all which ha h one and the ſame underſtanding and meaning; only they underſtood not the three Principles: or elſe they had known God; and ſo they remained in the light of this world as Heathens with their underſtanding. For they have found the ſoule of the foure Formes in the light of the vertue of the Sun [only], and the ſecond Principle was no further revealed to them.

39. There the ſoule ſtandeth in the Eternall Band, and there, in the Croſſe of Nature, out of the Originall Eternall Will, is the Eternall Word Generated, which is the Maker and Creator in Nature, and this hath been hidden to them, even to this very day: but the Time diſcovereth it, where it ſtandeth as a^[55] Banner: of which [ſhall be ſpoken] in its place.

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

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

42. Mercurius comprehendeth all the foure Formes, even as the life ſpringeth up, and yet hath not its beginning in the Centre as the PHƲR hath, but after the flaſh of fire, when the ſoure dark forme is terrified, where the hardneſſe is turned into pliant ſharpneſſe, and where the ſecond will (viz. the will of Nature, which is called the Anguiſh) ariſeth, there Mercurius hath its Originall. For MER is the ſhivering wheele, very horrible, ſharp, venomous, and hoſtile; which aſſimulate it thus in the ſoureneſſe in the flaſh of fire, where the ſoure wrathfull life ariſeth. The ſyllable CƲ is the preſſing out, of the Anxious will of the Minde, from Nature: which is climing up, and willeth to be out aloft. R I, is the comprehenſion of the flaſh of Fire, which in MER giveth a cleere Sound and Tune. For the flaſh maketh the tune, and it is the Salt-Spirit which^[56] ſoundeth, and its forme [or quality] is gritty like ſand, and herein ariſe noiſes, ſounds, and voyces, and thus CƲ comprehendeth the flaſh, and ſo the preſſure is as a Winde that thruſteth upwards, and giveth a Spirit to the flaſh, ſo that it liveth and burneth. Thus the ſyllable ƲS is called the burning Fire, which with the Spirit continually driveth it ſelfe forth: and the ſyllable CƲ preſſeth continually upon the flaſh.

43. And the third word SAL is the Salt-Spirit; becauſe the auntient^[57] Wiſemen ſaw, how Nature is thus divided into many parts, and that every Forme of Nature hath a parricular Matter in this world, may be ſeene in the Earth: and that the Salt-Spirit eſpecially is the greateſt in corporeall^[58] things, (for it preſerveth the Body that it doth not decay) therefore they have rightly ſet downe this Gate onely; which is the Mother of Nature. For out of this forme, in the Creation, Earth, ſtones, water, and all ſorts of Mineralls, were made, yet With the mixture of the other Formes; as you ſhall ſee hereafter: My beloved Reader, underſtand us thus according to our own ſenſe, meaning, and apprehenſion.

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

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

46. Therefore the Power of God is unſearchable: and our writing is not to that end, that wee ſhould ſearch out the ground of the Deity in the Eternall Nature [and lay it before any]: no, that cannot be: but wee will direct the blinde the way that himſelfe muſt goe: wee cannot goe with his feete, but (as a Chriſtian) we would faine lead him, and impart to him what we have; not out of boaſting in our ſelves, but that wee might helpe to plant the great body [conſiſting] of the Members in Chriſt; of which wee will make mention hereafter: to which end theſe very high things are mentioned, that wee might ſhew you the right marke in the Originall: that your ſelfe might ſee, and learne to underſtand the courſe of the world, and how blinde all are concerning God, and what the cauſe and end of^[59] it is.

47. Wee tell you this, that you might rightly conſider it; for, theſe foure Formes are in all things: yet in this world (as in the third Principle) they are not underſtood [to be] in their^[60] very eager Eſſences. For the vertue of the Sunne, in the Elements tempereth all things, ſo that the Eſſences ſtand not in ſuch a wrathfull ſource [or property]; but are as a pleaſant friendly life: as the Light out of the ſecond Principle, (which is the Light out of the Word & Heart of God the Father) doth enlighten the foure Formes in the Centre of the Angelicall Spirits, ſo that they are in their own Centre, friendly, lovely, and very pleaſant.

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

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

50. For the foure Formes (without the Eternall Light) are the Abyſſe, the Anger of God, the Hell, and the horrible flaſh of fire in the wheele of^[61] Corruption in the flying up of Mercurie [or the terrible cracking noyſe]. Their light is in the Brimſtone-Spirit, which they muſt awaken in themſelves: or elſe their Spirit ſtandeth in Eternall Darkneſſe, & its living Forme of the Abyſſe is a Dominion of a ſevere [eager property or] ſource, which climeth up in the flaſh of Fire [willing to be] above God and the Kingdome of Heaven, and yet cannot reach, nor feele nor ſee them: for^[62] it is a Principle, which comprehendeth neither this world nor the Angelicall world: and yet is not ſevered, [but is] in [one and the ſame] Place.

51. For wee offer to your conſideration: that as wee Men with our [Earthly] eyes which wee have from this world, cannot ſee God and the Angells: which yet are every moment preſent to us, yes the Deity it ſelfe is in us, and yet wee are not able to comprehend it, except wee^[63] put our imagination and earneſt will into God, and then God appeareth to us in the Will, and filleth the Minde; where wee feele God and ſee him with our eyes, [viz. the eyes of our Minde.]

52. So alſo if wee put our imagination and will into evill [and wickedneſſe^[64], then we receive the ſource of Hell in the Wrath: and the Devill layeth faſt hold on our very Heart in the Anger of God, yet wee ſee him not with theſe eyes, onely the Minde and poore ſoule in the Eternall ſource of the Originall, underſtand it and tremble at the Wrath: ſo that many a ſoule deſpaireth, and caſteth it ſelfe into the ſource of the Originall, and driveth the body to death, by ſword, the rope, or the water, that it may thereby ſuddenly be ridde of the torment, or ſource, in this life, which is from the Third Principle. For that ſoule ſtandeth between the Kingdome of Heaven and the Kingdome of this world, in ſcorne, and therefore maketh haſt to the Abyſſe.

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

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

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

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

57. For one Eſſence nouriſheth the other, ſo that it is an Eternall Band: and ſo the Devills and damned ſoules are onely living Spirits in the^[65] Eſſences of the Eternall Originall: out of which they are alſo created: for the Matrix is the originall Genetrix, which continually generateth it ſelfe out of the Eternall Will.

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

59. And now I will further ſhew you the forme of the Deity, that you may ſearch through the Ground of the Eternall Life, and learne to underſtand what the Eternall Good, and what the Eternall Evill is; as alſo that which is^[66] Mortall in this world: and that you may learne to ſearch and know the Will of the higheſt Good: as alſo what God, Heaven, Hell, the Devill, and this world is, and what is to be done therein.

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

61. The firſt Eternall Will is God the Father, and it is, to generate his Sonne, viz. his Word; not out of any thing elſe but out of himſelfe: and wee have already informed you about the Eſſences, which are generated in the Will, and alſo how the will in the Eſſences is ſet in Darkneſſe, and how the Darkneſſe (in the wheele of the Anxiety) is broken aſunder by the flaſh of fire, and how the will cometh to be in foure formes, whereas in the Originall all foure are but one, but in the flaſh of fire appeare in foure formes: as alſo how the flaſh of fire doth exiſt, in that the firſt will doth ſharpen it ſelfe in the eager hardneſſe, ſo that the liberty of the will ſhineth in the flaſh. Whereby wee have given you to underſtand, that the firſt will ſhineth in the flaſh of the fire, and is conſuming by reaſon of the anxious ſharpneſſe, where the will continueth in the ſharpneſſe, and comprehendeth the other Will in it ſelfe; (underſtand in the Centre of the ſharpneſſe,)^[67] which is, to goe out from the ſharpneſſe, and to dwell in it ſelfe in the Eternall Liberty without paine or ſource.

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

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

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

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

66. You muſt not underſtand it, as if the Deity had a beginning, or were ſubject to any alteration, no; but I write in what manner it may be learnt and underſtood, what the Divine Eſſence is: for wee can bring no Angelicall words: and though wee could uſe them, yet they would appeare in this world no other then Creaturely, and Earthly to the earthly Minde. For wee are but a part of the whole, and cannot ſpeake^[68] the totall, but in part, which the Reader ought to conſider.

67. For the Divine Minde in the Heart of God, that is onely totall [or perfect] but elſe there is nothing totall, for without that, all ſtand in the Eſſences, and God onely is Free, and nothing elſe: and therefore wee ſpeake but in part, and comprehend the totall in the Minde: for wee have no tongue to expreſſe it: wee only bring the Reader to a^[69] Ladder, [he muſt goe up himſelfe.]

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

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

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

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

72. Now underſtand us concerning the Crack of the Fire, for it is horrible and conſuming, and overcometh all the Formes of all the Eſſences: for as ſoone as the twinckling beginneth, all the formes of the Darkneſſe are conſumed, and the dark ſoure aſtringency (viz. the ſterne Death) trembleth at the life, and falleth back as dead and overcome, and of hard becometh feeble and weake; and ſo becometh heavy, as being impotent and not^[71] fix in it ſelfe; and thence cometh weight in Nature. For the ſoure aſtringent Matrix becometh thin and light; and a Water-Spirit, from whence the Water is Generated.

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

74. For there the flaſh deſireth with great longing to have its mother for its food, and here is the true originall of Life; for it is the kindling of the Light in the ſoure aſtringent Matrix, where the ſevere tartneſſe is turned into meekneſſe: and you ſhould rightly underſtand it here, that it is not ſo, wholly in the Centre of its being; but (as I may ſay in a ſimilitude) it is as if Oyle were generated in the Meekneſſe, out of which the Light ſhineth conſtantly and remaineth for ever, in which the flaſh looſeth its propriety, and ſo out of its forme a ſhining and light is produced, wherein there is a^[72] diſtinct Centre, out of which the Great Joy ſpringeth up; and yet the firſt foure formes keep their own Centre to themſelves: For the Darkneſſe remaineth as an incloſed thing: and the Light ſhineth in the Darkneſſe, and the Darkneſſe comprehendeth it not.

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

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

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

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

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

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

81. And the other Word, [is that] which^[73] he generateth out of Nature out of the Meekneſſe, underſtand [that] wherein the Eternall Liberty of the Light is, which is called God, which is^[74] out of Nature, and ſo the dark nature diſappeareth, [which is] ſtill in the fire of the ſharpneſſe, as is mentioned before, and yet the ſoure aſtringency (in its own dark propriety) is terrified, and looſeth its eagar propriety.

82. For the flaſh maketh the dark ſtern Might thin againe, and ſo a ſprout ſpringeth up therein out of the innumerable Eſſences, and this is the vertue or power of the ſecond Centre: for in this ſpringing up there is a Love-deſire, and the Eternall Light catcheth hold of the Liberty^[75] without Nature, ſo that the Liberty^[76] without Nature kindleth in this Love, and becometh a burning Light, wherein the Glance or brightneſſe ariſeth.

83. For there is no Glance^[77] without Nature, though indeed there is a light pleaſant habitation: but the Glance ariſeth firſt from the ſharpneſſe: and yet in the ſpringing up of Love there is no ſharpneſſe that is perceptible, though indeed it is really; and ſo it is a Birth of Joy, and a right fulfilling of the firſt Will, which is Gods, which he putteth into deſiring, and ſo Generateth Nature, and out of Nature [he generateth] the ſprout [or word] of Love.

84. Thus the ſecond Sprout (or Word) of Love dwelleth in the Firſt Will, and is its right fulfilling which it^[78] deſireth: for^[79] it is meeke pleaſant and friendly, and is the vertue and heart of the firſt Will, from whence the Eternall Deſire continually^[80] is ſprouting and ſubſiſting.

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

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

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

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

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

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

91. Let this be ſhewen you, O yee Philoſophers; which (from the Counſell of God) is opened to you in the Seventh Seale: in^[81] Ternario ſancto.

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

93. And thus the fierce might willeth nothing elſe but the fierceneſſe, and the^[82] ſhutting in, of Death; for the fierce ſoureneſſe is the ſhutter up in Death: and the Meekneſſe preſſeth forth as a ſprout, and groweth our of Death, and overcometh it: and maketh the Eternall Life, and turneth Enmity into Love.

94. Let this be a Light unto you, O ye Theologiſts [or Divines]: and conſider the writings of the Saints better, and behold the Wonders of God with other Eyes. Conſider what God is, in Love and Anger: and obſerve how two Principles ſtand open, where each is deſiring; deſiſt from the Naturall Wiſdome of this world, and conſider the Eternall Nature, and ſo you ſhall finde God and the Kingdome of Heaven. Your^[83] Lawes, will not doe it: if you would know God, another manner of Earneſt [or Zeale] muſt be uſed [then to make Concluſions in Councells and Synods] you muſt goe out from ^[84] Babell, that you may attaine the Centre of the Sonne of God: and ſo you ſhall be borne [or Generated] in Meekneſſe and in Love: and then you may feed the ſheep of Chriſt: otherwiſe you are Theeves and Murtherers, and ſtep into the Centre of the fierce Wrath, where you doe nothing elſe, but devoure the ſheepe of Chriſt, with your blowing up of helliſh Fire. O how falſly doe you deale againſt Love: how will you appeare: when the Sun riſeth, and when you ſhall ſtand in the Light; it ſhall hereafter be ſet before your eyes.

The Third chapter.

1. AND now if we will dive into the bleſſed Birth of Love, and ſearch how it is Generated, and where it hath its Originall; wee muſt ſearch the Centre inwardly: and ſet the Sixt forme of Nature before us, viz. Mercurie, wherein the ſound [ſound or noiſe is Generated: and ſo wee ſhall finde, (in the Generating of the Love,) the tune, ſound, and ſong, as alſo the five Senſes, Seeing, Hearing, Smelling, Taſting and Feeling; wherein the Life is underſtood; as alſo Paine and Torment, Joy and Love; deſire to Good and deſire to Evill; though in it ſelfe in nature nothing is to be rejected, [or is in vaine], both muſt be, elſe God would not be manifeſted, and all would be as a ſtill nothing: and the whole Beeing is together in the Eternall God; none hath made or Generated any thing for him: he alone, in his Eternall Will (which is himſelfe) maketh the^[85] Genetrix; he onely is the Eternall beginning, and compriſeth the Centre to the Genetrix which maketh the Eternall Mother of the Genetrix of the ^[86] Eſſence of all Eſſences.

2. For God hath no beginning and there is nothing ſooner then he [or before him], but is Word hath an^[87] unſearchable end: which yet is not called End rightly, but Perſon, viz. the Heart of the Father: for it is Generated in the Eternall Centre, not as a Forme of the Centre (which belongeth to the Centre) but as a ſprout of another Centre out of the firſt Eternall [Centre].

3. Therefore he is the Sonne of the Firſt; and is rightly the flame of Love and the Glance of the Father in the Eternall Will, and the ſecond Mother [or Matrix] of the Genetrix, viz. the Angelicall World out of himſelfe, is a Principle, which is called the^[88] Mercy of God: out of which Centre goeth forth the Virgin of the Eternall Wiſdome of God, by which God hath created this World, viz. the Third Principle, (with all Creatures and things) out of the Firſt [Principle].

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

5. Wee will readily vouchſafe him the Light; and for that end this hand hath ſet downe the Deepe ^[89] Myſteries, not for any advantage that can be expected, but for the^[90] Lillies ſake, and for the ſake of the Angelicall world.

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

7. And looke not upon the Hand of this Pen, it can do nothing; but upon the^[91] Centre, out of which the light ſhineth, it ſhineth not onely out of this Hand, but in the whole world, as an opened Seale in the Eternall Centre: every one may apprehend it, it is not onely without him, but in him: and there is no more to be ſaid, but to flie open, and ſpring with Jeſus Chriſt, and put forth a flower out of this world into the Angelicall world: of which wee will heere ſpeake, and ſhew you the Eternall Beeing.

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

9. And then [wee have ſhewen alſo] how the Wheele of the Eſſences, with the flaſh of the ſoure overcomming is^[92] upheld: and how the Centre is like that of a^[93] Croſſe-wheele, and how all ſtandeth in the ſounding of the Eſſences, like a Sprout: where then the wheele driveth onely upwards: and therefore it is that the ſource of the Fire flieth upwards, for all the formes of Nature flie after the Fire; and the fire flieth from them; for it willeth to be free, being it is originally proceeded out of the Eternall Liberty, but yet it cannot [be free,] becauſe Nature withholdeth it, by the ſharpneſſe, which ſubſiſteth in Nature.

10. And then alſo wee have ſhewen you, how the Crack of the fire killeth the fierce property of the ſoure Matrix, whereby it is overcome, and falleth back, from whence cometh^[94] weight in Nature, and the matter of every thing. And then, how the flaſh in the overcoming twinckleth [or looſeth its ſtrength] where then (in the Meekneſſe) it is ſo terrified that it looſeth its fiery property, and becometh cleere or bright, which is the ſhining of its light, where the Glance taketh its Originall. And how the Eternall ſtill Liberty taketh the Glance as its own; and how the firſt Will is herein ſatiſfied (according to its deſire) with that which it would have in the Originall in its deſire.

11. And ſo when the firſt deſire, (together with the Generated Eſſences,) is filled with the Glance of the Light, then all the Eſſences (which have laid hold on the Light) ſtand in the firſt deſiring will, and the will thereby becometh triumphant, and full of joy, that the childe of Light is generated in it: And heere the ſecond Centre [••]eth open in the Joy, where the Love is the^[95] fire of the Centre, and the Love deſire of the firſt will, attracteth the Joy, and the Light ſhineth out of the Joy: And ſo this precious Holy Birth remaineth upon the^[96] Croſſe-wheele, where the Wheele of the Eſſences moveth^[97] in the Croſſe; and the Joy (viz. the ſource of the Fire) flieth upward, and the Centre retaineth it.

12. And ſo there the New-borne Will goeth forth with power and^[98] Wonders; and eſtabliſheth the firſt will of the Liberty of the Father, with the Centre of the Love-Birth of the Sonne: for this Birth is the word of the Heart of the Father, which he ſpeaketh out of his^[99] Eſſences: and that which goeth forth out of the Love, is the Holy Spirit of the Word, which formeth the^[100] Eſſences; and this is together the Ternary in one Eſſence [or Trinity in Ʋnity.]

13 And ſo now, when the Centre in the Word flieth open in the vertue of the Light out of the Love; then one forme embraceth the other with very friendly deſire: for the firſt will is deſiring, and maketh the Centre, as is declared before concerning the Wrath, ſo alſo it is heere with the Love ^[101]; and in ſtead of the ſtriving contrary will, there is nothing herein but an embracing and acceptable reliſh: For when the Wheele of the Eſſences is ſounding, the ſixt forme is Generated.

14. For the ſoureneſſe retaineth its fierce might well enough in the ſharpneſſe of the Love; but indeed it is very ſoft; and in the ſixt forme maketh voyces, tunes and ſounds, ſo that in the ſounding, the Eſſences heare one another: and with the Eſſences of the wheele in the aſſimulation [infection or mixture] they taſte one another; and in the deſirous Love they ſmell one another: and with the breaking through of the ſource, they feele one another: and in the Light, they ſee one another: and ſo there is a living forme of the Spirit, which goeth forth as a life, in all formes, and it [the Spirit] is the ſtirring of the voyces in the Eſſences, which make the^[102] ſenſes, or ſtarres.

15. Thus the true^[103] inſuperable Love-deſire, ſpringeth up in the firſt will which is called Father; for in the Centre of the Sonne, out of the Fathers ſharpneſſe, the Glance is Generated, which is a very friendly deſire, to turne the Wrath of the Father into Love: For when the Eſſences of the Father taſte the meekneſſe in the^[104] Light, then they are all ſtirred, and it is a meere lovely deſire, pleaſing reliſh, and friendly well doing; and the forme Mercurius is indeed the Word: which in the dark Centre, is a poyſonous woe and anguiſh; but in the vertue of the Light it is the ſource of Joy: and affordeth voyces, tunes, and ſounds, but not like the^[105] ſound in the Fire in the Firſt Centre.

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

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

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

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

20. Underſtand, that the firſt will which is without Nature, is free from Nature, but Nature is Generated in its deſire: and now therefore the ſecond will (which goeth forth out of the firſt, out of Nature as a proper Centre of its own,) is alſo free from Nature: for it dwelleth in the firſt Will, which is called Father, in the light Eternity, and it is the Glance [or brightneſſe] power, ſtrength, and beeing of the light Eternity; or elſe there would be therein, no beeing, but a light ſtill habitation, without beeing or^[106] operation.

21. But ſince it would be manifeſted, it muſt needs create a will which is deſirous, and yet there was nothing to be deſired but the powerfull Word: and yet that was not in the ſtill Eternity neither: and therefore the ſeaven Formes of the Eternall Nature muſt be Generated; which are the ſeaven ſeales of the Sonne of God, as the ^[107] Apocalyps witneſſeth, and thence from Eternity the powerfull Word is Generated; which is the power and vertue, the heart, the life, and beeing of the ſtill Eternity.

22. And ſince it is generated out of the ſeaven ſeales or Formes of Nature, therefore it is the Maker and Creatour of all things out of the beeing of Nature: for there is nothing elſe that can over-power the Nature, but onely the effectuall powerfull Word in the Light, that onely can overcome the Wrath. (Hee onely hath the Key that can open and breake the ſeaven Seales of the wrathfull Nature of the Father, and open the Booke of life, of him, that ſitteth upon the Eternall Throne. Reade Apocalyps 1. it is juſt ſo) For as ſoone as the wrath twinckleth, that is a diſſiparing of the Darkneſſe; and taketh away the power of the fierce wrathfull anguiſh; and is rightly called the mercy [the^[108] Barmhertzigkeit] of God.

23. For Barm, is the light twinckling in the Centre, out of the light Eternity; where the Glimps captivateth the ſterne hard ſoure or harſh bitter anguiſh, and terrifieth it with the Glimps, and taketh away the power of the fierceneſſe, and turneth it into meekneſſe: Hertz is the flaſh, that hath captivated the foure formes, where the Glimps of the Eternity is ſharpened, and thence forward hath the foure formes in it, which [Glimps] moveth upon the Croſſe in the Centre, and maketh another Centre in it ſelfe: ig, is the converting of the flaſh into the light of the Glance or Brightneſſe, wherein the fift and ſixt forme are Generated, viz. the Love, and the Joy, wherein the^[109] Potency of whole Nature doth conſiſt: and without theſe two formes, Nature would be a wrathfull, harſh, and cruell Death: but the light maketh the Love, and alſo the deſire of the ſixt Forme; wherein conſiſteth, the life, with the underſtanding: Keit, is the Eternall Entrance, and the aſcending over the Nature of the foure Formes; and an Eternall inhabiting of the ſtill Eternity; and a ſatiating or fulfilling of the firſt will, which is called, Father.

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

25. My beloved ſeeking Minde, I would willingly write it in thy Heart if I could. Behold! all is but one onely God; But you aske then, whence cometh Evill; therefore you have an information concerning that, in this high deſcription: for you ſee in all Creatures, evill, poyſon, and bitterneſſe, as alſo Love, and^[110] Deſire: therefore conſider now how Nature is ſuch an earneſt [or eager] thing.

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

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

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

Concerning the ſeaventh Forme of the Eternall Nature.

The Revealed Gate of the Eſſence of all Eſſences.

29. MY beloved Reader, If you would underſtand the High Myſteries, you need not firſt put on an^[111] Academie upon your Noſe, nor uſe any [ſuch] Spectacles, nor reade the Books of many Artiſts and Schollers: for the High Myſteries are not to be ſought after, ſearched out, and found, onely in the High Schooles or Univerſities: whatſoever Reaſon ſeeketh in the Art of this world, without the divine underſtanding; is vaine and fictitious, it findeth nothing but this world, and not halfe of that neither; it alwaies goeth round about in ſeeking; and findeth in the end onely Pride and hypocriſie in finding, the Wiſdome of the World.

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

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

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

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

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

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

36. You muſt with Chriſt, be perſecuted, ſcorned, and contemned, if you will^[112] move in the Wonders of God: and if you continue in him, he continueth in you: and then you may ſeeke what you will, you will finde whatſoever you deſire: elſe you ſeeke in the Deity in vaine; and when you have brought things to the higheſt, you finde onely that which is in this world. Take this, that is ſet downe for awarning, and ſo you will ſeeke, finde and know, that which is hereafter written, concerning the ſeaven Seales of God and of the Lamb.

37. But becauſe wee may be hardly underſtood by the Reader (though very eaſily underſtood, by thoſe that are Borne of God) and our intention being no other then to ſhew the way to the blinde:^[113] therefore we will ſhew you the Revelation of John (which is the Revelation of Jeſus Chriſt) with the Seaven Spirits, and ſeaven Seales of God: wherein the whole Deity (in the Humanity) hath revealed it ſelfe; and together with the Perſon of the Wiſdome, hath ſhewen the Eſſence of the Number Three in Ternario Sancto: whereby the Deity is ſeene not onely in Ternario, but alſo in the Angelicall world.

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

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

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

41. For this Time [from the beginning of the world to the end] is as the ſoyle, [or ground,] and is the Seaventh Seale of the Eternall Nature, wherein the ſix Seales, with their Powers and Wonders diſcloſe themſelves, and powre forth their wrath: from whence were Generated and found out, in this world, the Naturall Wiſdome, voyces, thunders, and ſtrife: wherein men have alwayes ſought the Heart of God, and yet found the Wonders, out of which have ariſen, ſtrife and^[114] compulſion [of conſcience], where one Seale hath been opened after another: but humane Reaſon hath not uderſtood the powers of the Seales.

42. For when, after the Times of the Apoſtles, men departed from the true Love and Humility towards God, and^[115] ſought after Wiſdome for their own Ends; and made of the Kingdome of Chriſt, a Kingdome of Pompe, Might, and the Glory of this world; then the Candleſticks withdrew from theſe men, that is, went (in the Fathers Nature) into the Seaven Seales of God, and forſooke the ſeaven Golden Candleſticks, the ſeaven Seales of the Heart of God, which are the ſeaven Seides of the Lamb, which ſhine bright out of the Fathers Nature; for^[116] they were in the hand of the Sonne of God, who was become Man: as may be diſcerned by the Image in the Revelation, that the Man Jeſus Chriſt, hath ſeaven Starres in his hand, and ſtandeth between the ſeaven Golden Candleſticks.

43. The ſeaven Starres are the ſeaven Spirits of God the Father, which are hidden ſeales; as I have ſhewen you before, how one forme is continually generated from another; and that one forme would not be without the other; and yet one Seale openeth it ſelfe after another, and they have the ſeaven Thunders, whoſe ^[117] ſpeech is ſealed up, for they are in the Centre of the Spirit, but the ſeaven Seales are in the Eſſence: [or in the Centre of the Corporiety:] for they are manifeſted through the humanity of Chriſt, therefore the Spirit of God demonſtrateth them in the forme of Seaven Golden Candleſticks, and they give light in the Father out of the Centre of the Sonne.

44. For you ſee, that there is a Glaſſe Sea before the Throne of the Ancient [of Dayes] who is God the Father, and the Sea is the ſeaventh ſeale, but opened and not ſealed; for therein ſtandeth the Angelicall World: but the ſix ſeales are the Birth of the Eternall Nature, which are Generated in the firſt Will of the Father, out of which the Heart or Word of God is from Eternity continually generated, as a peculiar Centre of its own; in the Centre of the ſeaven Spirits of God; and although the ſeaventh ſeale alſo, is in the Father, and belongeth to the Centre; yet it is brought to^[118] Eſſence, by the Word, for therein conſiſteth the Angelicall world.

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

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

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

48. But ſince all things (that ſhould come to have an Eſſence) muſt come forth out of the Fathers Nature, and wee know alſo that Moſes witneſſeth as much, that God the Father made all things by the^[119] Word Fiat, as by the Word ſpoken, and the ſpeaking ſtood in the Fiat; and the Fiat is the ſoure Matrix in the firſt will of the Father, which comprehendeth and holdeth the Nature, which the Spirit (that is Generated ex Mercurio) formeth, which is the Spirit of God. And ſince all Creatures ſtand in the Father, and that he is therefore called Father, being a father of every thing; as alſo wee Men are his Children; and yet wee with Adam, being departed from the vertue of the^[120] ſeaventh Spirit of the Word, and with our Imagination are gone into the Out-birth of the Father, viz. into the Spirit of this world, which cloatheth us with corruptible fleſh and bloud, and holdeth us captive; therefore wee are now in the vertue or power of the ſeaven Starres, or ſeaven Spirits, of the Fathers Nature, which bring their Wonders in us, to the Light.

49. For wee are the^[121] Repreſentation of the Deity, in which the Spirit of God openeth his Wonders: and be you rightly informed, God the Father, hath begotten us againe in Chriſt, that wee ſhould with our Imaginations, enter againe into the Word, viz. into the Centre of the light flaming Heart, that the Holy Ghoſt might proceed from us againe with power and^[122] workes of Wonder, as may be ſeene by the Apoſtles of Chriſt.

50. But ſince wee have ſuffered our ſelves to be held, by the ſeaven fierce Spirits of the Fathers Nature, out of his Centre; and are not with our Immanuel, gone forth from our own reaſon and knowledge, and preſſed in to the life of Chriſt, that the Word in us might^[123] become Man; therefore alſo all the ſix Spirits of the wrathfull Nature, have ſhewen their Might and Wonders in us, and have let us gpe aſtray in Babel, ſo that wee have not walked in the Love of the Word, in the Life of Chriſt; but after our own Inventions in a forged hypocriticall ſeeming holy conceit, about the Will of God: and have not walked in the Spirit of Chriſt, but in Pride.

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

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

53. And mark what the Angel ſaid; Seale what the Seaven Thunders have ſpoken. The voices of the ſeaven Thunders out of the ſterne Eſſences, would be well enough hidden from us, if we did not^[124] put our Imagination into them and open them in us: for in the Centre of the Sonne (in the Meeke Love) they are not manifeſted or revealed.

54. But being the Word, or Heart of God, is^[125] become Man, and that in him it hath aſſumed a humane ſoule, to bring us againe out of the wrathfull Nature, into the Glaſſie Sea, viz. into the Angelicall world, to the wonders of the ſeaven Golden Candleſticks; and becauſe wee yet lay hidden in the ſeaven Seales of the Father; therefore the^[126] Word of God, with its aſſumed humanity, muſt enter againe into the ſterne Matrix, into the ſharpneſſe of Death and of the Anger: And there the Man Chriſt hath broken the ſeaven Seales in the ſoule of Man.

55. For the^[127] Word of God, or the Heart of God, which became Man, and the humane ſoule, which out of the ſeaven Spirits of God was breathed into Man, from the Spirit Mercurius, (that is, the Spirit of the ſeaven Seales, which in the Word, is called the Holy Ghoſt, and yet from the Centre of the Father, [is called] the Spirit Mercurius, viz. out of the ſharp Eſſences, out of the fiery wheele, as is mentioned before; but in the Out-birth of the Father, through the Meekneſſe of the Love in the Word; in this world, viz. in the third Centre is called Aire;) hath broken the fierce might in the Centre of the ſoule.

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

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

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

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

60. But becauſe wee Men did not^[128] acknowledge ſuch great grace and light, neither did eſteeme it, but were pleaſed with the fleſh of Adam and the beſt of this world, (and though indeed wee ſaw, that God, in the Man Chriſt, as alſo in his Diſciples, and in all thoſe that earneſtly clave to him, in the New Regeneration did great Wonders and Miracles; yet wee our ſelves put away our Candleſtick, and lived in hypocriſie, and in our own ſeeming holineſſe, and in tyranny, and perſecuted Chriſt) therefore he left us alſo ſealed up, ſo that wee knew his Light no more, but wee ſought out for our ſelves, wayes to God, and would by our own contrived opinions, come to God. The Kingdome of this world was^[129] more acceptable to us, then the Kingdome of God: wee practiced before him nothing bnt hypocriſie, and our heart was far from him: Therefore wee muſt alſo in the Nature of the Father, remaine under the ſeales, till the Spirit Mercurius [that is, the wrachfull ſpirit in the Anger of God, according to which God calleth himſelfe a Conſuming Fire] hath manifeſted all its Wonders in us.

61. And the Revelation ſheweth very cleerly, how the Spirit Mercurius hath opened one Seale after ano[•]her, and hath powred forth all plagues and abominations^[130] in us, and hath brought forth meere contention, warres and malice, meere cunning crafty ſubtilty, deceit, and falſhood, with wonders and powers in us; as indeed he very finely pourtrayeth us, as an abominable Beaſt, like a Dragon with ſeaven Heads and ten Hornes, and upon his Hornes ten Crownes, and our formall demure^[131] Spirituality, ſitteth aloft upon the Dragon, finely and ſtately trimmed and adorned with a Crowne.

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

63. Behold, I muſt tell it you! behold your ſelfe you dainty Bride, full of abominations and deſolations; ſince you account your ſelfe ſo faire: behold, what have you built? Great gliſtering Houſes of Stone, into which you enter, and there practice whoredome, hypocriſie and diſſimulation: you give God fine words, and your heart hangeth to the Dragon: you devoure the fat of the Earth, and your Hypocrites muſt fall downe before your Beaſt and Dragon, viz. your tyrannicall Power, and worſhip you, or elſe your Dragon will devoure them: whatſoever you^[132] ſet up muſt be accounted Divine.

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

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

66. To what purpoſe doe you ſo much play the Hypocrites with your ſeeming holineſſe; why doe you uſurp^[133] Divine power in your ſeeming holineſſe; you have it not, you have nothing elſe but the power of the Dragon, your Antichriſtian Idol: if you deſire to have^[134] Divine Power, you muſt be (in the life of Chriſt) in God, and ſo you receive Divine Power, to worke in thoſe who lift up their heart to Chriſt in God; there you have the Keys of the Kingdome of Heaven in the Angelicall world.

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

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

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

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

71. Behold you proud Whore upon the Beaſt! what have you ſought after, ſince the Times of the Apoſtles, who walked in the life of Chriſt, and not according to the luſt of the fierce Spirit in the originall of Nature, as you doe; behold your brave Kingdome that you have erected in the world, in which you goe about to compell men to turne away from God, and to reverence and^[135] worſhip your Lawes.

72. Chriſt^[136] worſhipped his Father; his ſoule preſſed in verbum Domini, into the Word of the Lord, in the ſeaven Golden Candleſticks, which are the burning Love-Spirit of the Heart of God, in the Father, in the ſtill Eternity; there in the ſource of the Father, Chriſt wrought great^[137] Wonders: for he opened the ſeales of the hidden Myſtery, and did drive the uncleane Spirits out of the wrathfull ſource of the ſoules, and ſounded with his Word in the Centre of the poore captive ſoules, ſo that they ſtirred all Seales, and in the life of Chriſt preſſed in to God: and there the Devill could not dwell, for he is a Spirit of Darkneſſe, and wee will hereafter ſhew him to be.

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

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

75. Now ſince you are growne forth of your ſelfe, in the fierce Might of the Anger of God, and are a devourer, and have^[138] ſet up the Wonders of God, in pride, for the honour of your Beaſt; therefore the ſeales in you are^[139] ſealed up, till the time that the Anger hath ſhewne its Might upon you, and that you devoure your ſelfe.

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

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

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

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

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

81.^[140] At that time, Babel that Great City on Earth breaketh in the Wonders; and all the ſoules of thoſe that are written in the Booke of Life, in the Glaſſie Sea [or Angelicall world]: all thoſe that are borne of God, doe goe out from her: and that is the ^[141] Tabernacle of God with Men: for he that ſeduced them is ſealed up, the Light driveth him away.

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

83. You binde the true meaning [of the Scriptures] to your Art: he that hath not been a Student, or Scholler, in that, can have no underſtanding in the hidden Myſteries of God, you ſay. O you proud blinde Men, how you ſuffer your ſelves to be ſeduced, by^[142] humane Traditions, without the Spirit of God; how will you ſtand in the Day of the Judgement of God, with your confounded Sheepe, which you have thus led along in blindneſſe. You have filled them full of reproach, and blaſphemies; and have ridden up and downe upon the Dragon, in meere hypocriſie, covetouſneſſe, high-mindedneſſe, and falſe Teaching: outwardly you have made a faire ſhew, and inwardly you have been full of the Devill.

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

85. O ſimple^[143] Devotion! Wherefore doe you not take Chriſt (your true Shepheard) to be your Shepheard, and let the Wolves goe? you need not to be contentious about the Kingdome of Chriſt: neither have the Wolves any power to give it you, or take it away from you: you need not aske where is Chriſt? is he in the Baptiſme, or is he in the Supper? is he in the Hearing of the Preacher, or Miniſtry, as is ſo hard preſſed upon people now adayes?

86. Doe but marke, and incline your heart, minde, and thoughts unto Chriſt, that Chriſt may be borne in you; and then you have Chriſt, the Baptiſme,^[144] Sacrament, and the Holy Ghoſt in all Places, you have him in the hearing of the Divine^[145] Word.

87. The Covenant and^[146] Teſtaments of Chriſt, have indeed been long uſed, without faith, and therefore are but hidden ſeales: but if you be once borne in Chriſt, then they become opened ſeales in your heart, in your ſoule, all is yours; Chriſt is in the Father; and you in Chriſt are alſo in the Father; and the Holy Ghoſt goeth forth from the Father in Chriſt, and alſo in you: the word of Life is alwayes in you, what doe you then ſeeke after for ſalvation? When you heare teaching of God, then the Spirit alſo teacheth from your heart, and there is one Love, one Chriſt, one ſalvation in all places, whereſoever you are, there is the Gate of Heaven; it is not onely in the Churches of ſtone, where men gliſter in Pride; but where there are penitent people together, in true ſorrow, who with earneſt deſire, long after Gods Mercy [Barmhertzigkeit], who willingly ſpeake of Love, and of the Wonders of God, [there is the Gate of Heaven].

88. Heare O thou blinde Babel! ſhould the Holy Ghoſt worke powerfully in your words? When you ſtand before the Congregation, and deſpiſe your forefathers or Predeceſſors for their blindneſſe, in their opened ſeale, whereas you your ſelfe are a falſe malicious Adder? and teacheſt nothing but ſedition, contention, and ſcorne? you doe not powre the Holy Ghoſt into your Hearers, as you boaſt, but you drive into them the ſpirit of contention: you teach ſcorne, and not love. What doth the Lay Man know of thoſe that were dead a thouſand yeares agoe? are not^[147] they in the power of the Judgement of God, and not in your power? you judge and condemne many that are in the Angelicall world, ſhould then the Holy Ghoſt in your falſe judging, be preached into the hearts of Men [by you]? you preach not the Spirit of Chriſt, but the Spirit of the Devill into their hearts, inſomuch that they rely and depend upon your fables, and let goe the highly precious word of Chriſt.

89. Looke^[148] into the Acts of the Apoſtles, when they were together very unanimouſly, with great deſire of the Kingdome of God, and ſpake of the Works and Wonders of God, and of his Love towards Men, how the Earth moved under them, and the Holy Ghoſt alſo moved the Earthly Centre for great Joy. But had they ſat together to deride the Phariſees, and ſcorned and made a play-game of them, the Holy Ghoſt would not have been ſo powerfull among them.

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

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

92. O you blinde Sophiſters! what have I to doe with you? that I muſt thus write of your^[149] Wonders? I have not ſought your wayes, but [I have ſought] the Heart of God, that I might hide my ſelfe in Chriſt. I deſired onely with the Virgin in the Revelation, (which ſtandeth upon the Moone), to flie into the Wilderneſſe from the Dragon; and yet I my ſelfe muſt now ſhew the Dragon. LORD! thou doeſt whatſoever thou wilt, thy wayes are meere Wonders.

The Fourth Chapter.

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

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

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

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

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

6 For all things ſtand in the will, and are driven on in the will; for if I have [or^[150] conceive] no will to goe, my body ſtandeth ſtill; Therefore my will carrieth mee, and if I have no deſire towards a place, then there is alſo no will in mee: but if I deſire any thing, then that is the will of the^[151] Eſſences.

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

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

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

10. But ſeeing the Eternall Eſſence doth deſire a certain^[152] bound or limit, further and more then which, or to goe higher, or to be other, it deſireth not; therefore the heart generateth it ſelfe, which is the end of Nature, and the heart is the fulfilling of the Eternall [Beeing, Eſſence, or Subſtance.]

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

12. Now thus wee ſee, in the Angelicall world, as alſo in this world, that the ſeaventh Forme of Nature, is a^[153] ſubſtantiall Forme, out of which is proceeded the Being of Corporeity, per verbum Fiat, by the word Fiat; and wee have ſearched the ground and finde, that the^[154] ſame ſtandeth alſo in two formes, one in the Darkneſſe, the other in the Light, and yet they belong not to the Birth of the Darkneſſe and of the Light, but they are the Body, or Comprehenſibility.

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

13. THis wee demonſtrate to you, in Light and Darkneſſe; for wee cannot ſay that the Darkneſſe is the ſource [or Property], but the Darkneſſe^[155] encompaſſeth the ſource [or property], and cauſeth that a ſource of Anguiſh of the longing and deſiring, is [generated] in it, for the Darkneſſe hath no deſiring, but the deſiring is generated in it, and the Darkneſſe cauſeth the deſiring; viz. that there is conceived a deſire to be free from the Darkneſſe; and therefore the deſiring laboureth ſo eagerly after the liberty, till the Anguiſh in the ſharp deſiring,^[156] diſcovereth the liberty in it ſelfe, and yet there it is not [rightly called] the Liberty, though it be the Liberty, but it ſtandeth in the ſharpneſſe of the Anguiſh, and is called Fire, where the deſiring then can goe no higher; but muſt be ſtifled in it ſelfe, and muſt ſink down into the ſource.

14. And the ſharpneſſe of the flaſh of the fire, in the Liberty of the ſharpneſſe, holdeth its right, like a ſtill ſource [or property] ſtanding in the ſharpneſſe of the Liberty: and the ſinking of the Anguiſh is as it were a Death, out of which the Life is generated: which Death, affordeth^[157] weight: for it is (being compared with the fire of the Liberty) like a ſinking downe in it ſelfe: and in its ſinking, the Anguiſh becometh materiall, ſo that, in that Death, the whole forme of the ſource [or property] may be found, as I may ſay, palpably, or^[158] ſenſibly: and the ſenſibility, is the Corporiety of the Darkneſſe; and the fire of the Liberty in the fierce flaſh, is its Spirit and Life.

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

16. Now therefore it is here further declared to you, that the body or ſubſtantiality, is not ſo dead a thing, that it is altogether uſeleſſe, and fit for nothing: for the ſtifling driveth its property or ſource downwards, and affordeth weight, and the fire driveth upwards, and giveth Spirit, Life, and Mobility. And now between theſe two in the midſt, is the Centre of the deſiring Anguiſh, which is a cauſe of that which is uppermoſt, that is, the fire, and alſo of that which is nethermoſt, that is, the ſubſtantiality; and if the Centre cannot get upwards nor downwards, and yet driveth with its deſiring; then it driveth forth ſidewayes, and the whole forme or figure of it is as a Growing Tree; for it appeareth in the Centre like a^[159] Croſſe, out of which the Eſſences of the deſiring ſpring forth, like a Tree or Sprout (as I may ſo ſay) and yet is not a Sprout, but like a driving forth in it ſelfe: like a kindling in the dead^[160] Eſſentialitie.

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

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

19. Thus wee diſtinguiſh to you, the ſubſtance in the darkneſſe, and though wee are very hard to be underſtood by you: and though alſo little beliefe may be afforded to it: yet wee have a very convincing proofe of it: not onely in the created^[161] Heaven, but alſo in the Centre of the Earth, as alſo in the whole Principle of this world, which would be too long, to ſet down here, but wee will diſcuſſe, and ſet down a few things, to open the underſtanding of the Reader.

20. Conſider the Centre of the Earth, which God hath created by his Word, even out of the Centre of the Deepe Eternity, out of the Darkneſſe, out of the Centre of the deſirous Will: but not out of any ſeverall Place, but out of the ſpace and Depth, ſo farre as the Word hath yeelded it ſelfe unto the^[162] Ether, there hath the Centre been every where, and is ſo now, and remaineth ſo in Eternity: for it hath been ſo from Eternity.

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

22. Thus you ſee alſo, how the Brimſtony Fire is the Overcomer of Nature, in which the Tincture doth exiſt, and ſo through the Death of Nature ſpringeth up, in Stones and Metalls; and in Nature bringeth forth the ſubſtantiality of the ſhining and glance or brightneſſe; which may be ſeene, in gold, ſilver, and all gliſtering Metalls. Wherein alſo wee^[163] ſee the poyſonous anguiſh of the Darkneſſe, as alſo the ſoure death of the Darkneſſe, and the ſtrong matter of^[164] Conjunction; as they underſtand, who worke and deale therein.

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

24. But wee have yet a greater knowledge of this, in the many materialls or kindes of Earth: which wee know, to be created out of the Eternall Eſſences, as an Out birth, and ſo are in ſubſtance as an Image of the Eſſences; where wee may ſee the^[165] altering of the Will in the Eſſences, and the Great Wonders of the Omnipotency of God.

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

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

27. For, he hath awakened the Tincture, to the Death in the Centre (viz. to the Body or Corporeall ſubſtance of the Earth) and that is its Luſtre and Light, wherein its life doth conſiſt. And, to the Deepe above the Centre, he hath given the Sunne, which is a Tincture of the Fire, and reacheth with its vertue into the Liberty, beyond Nature, wherein alſo it retaineth its Glance or Luſtre: and it [the Sun] is the Life of the whole wheele of the Starres, and an Opener of Death, in the Chamber of Anguiſh, [or in the wrathfull Nature]: For, all the Starres are its Children, not that they have their Eſſences from it, but it is their life, and in the beginning, they proceeded from its Centre, it is the Centre of the uppermoſt in the Liberty of the Life, and the Earth is the Centre of the nethermoſt in the Death; and yet there is no dying in either of them, but an altering of one^[166] thing into another.

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

29. And further wee give you to underſtand, that the Spirits alſo were all created unto the Light; for they are the Eſſences [or proceeding powers] out of the Life; not out of the Corporeity of the Death, but out of the Centre of the Eſſences in the Originall of the Tincture, which reacheth the Liberty of God the Father, which is light, joy, or a habitation of Eternity, wherein the Word with the Angelicall world hath its dominion. They all are created out of the ſharpneſſe of the twinckling in the wheele of the Eſſences: and they ſtand in the Liberty before the Heart of God, and they are the Wonders in the divine delight, which are^[167] diſcovered by the Heart, in the Wonders of the Power, and therefore it ſet the Will in the Fiat, and created them.

30. And wee underſtand by the word [Schuffe, which ſignifieth] Created, [and in the Language of Nature ſignifieth] a Seperation of the Eſſences, in the Centre, in the ſoure Matrix: and therefore there is alſo ſuch great diverſity in the Spirits, as there is great diverſity in the Will of the Eſſences; whereof wee have an Example and ſimilitude in the will [and purpoſe] of our Minde, out of which, do ſpring ſo many various thoughts, where every thought hath againe a Centre to a Will: that ſo out of a^[168] conceived thought, a ſubſtance may be [produced]. [For Example, a Woman with childe, can with her thoughts, ſet a mark, or make ſome monſtrous alteration, in the fruit of her womb, which is a ſubſtantiall thing.]

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

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

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

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

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

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

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

38. And the uppermoſt Principall Dominion, proceedeth from the Head-ſource, which is the cauſe of the multiplicity therein, as the minde is a cauſe of the ſenſes or various thoughts;] and wee intreate you to conſider the Matrix earneſtly; wherein you ſhall quickly know, the Conceived Will of Lucifer, what it is in its Originall; how the Creature hath imagined into the Matrix, and ſuffered it ſelfe to be withheld there; and yet God created all Spirits^[169] in the Light.

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

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

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

42. Alſo the Wrath and Zeale of the Eternall Nature of God, deſired to be creaturely, and to ſhew forth its wonders, and therefore^[170] they were held in the fountaine of their own ^[171] Nature; and they have kindled the Matrix of the fierceneſſe of the Anger and Envy, ſo that now it is their Eternall Habitation.

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

44. For, to the Light of God, there belongeth a^[172] Comprehenſion of Humility, wherein the deſire of Love is Generated, which apprehendeth the Heart of God; And this, Lucifer hath not, but meere anger, envy, and high-mindedneſſe, and a continuall deſire to flie up above the Heart of God, and to domineere in the ſterne Might: and therefore he is thruſt out from the Divine Principle, into the Centre of Darkneſſe, and that is his Eternall Kingdome.

45. And here is cleerely ſhewne to the^[173] Theologiſts, who undertake to preach of the Will of God; that their devices, about wayes to God, are meere Fables: when they make Lawes, and ſet down things, as the meanes whereby the Light of God may be attained: For it onely conſiſteth in this, and it lyeth in our^[174] Imagination, that wee frame our will into Humility, wherein the Love is generated, which penetrateth to the Heart of God, as into that which is its own, where the humane ſoule is then, borne in God, ſo that it embraceth the will of God, to doe that which is the will of God.

46. For, All mens doings, without the will of God, are nothing elſe but^[175] Graven Images of naturall skill, which remaine in the Anguiſh of the Centre: and it is a ſeeking, where nothing is to be found; like one, that maketh a coſtly piece of work, which himſelfe taketh pleaſure in.

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

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

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

50. Therefore I ſay ſtill, and it is the very truth; that whatſoever is built, invented, and taught, concerning the Way to God, (if it proceed not out of the Humility of Love, and goeth on to the comprehending [or purpoſe] of the Will, to the Heart of God,) is only an^[176] Invented work, in the Wonders of God: whereby the Wonders of God, which ſtand in the hidden ſeales, are brought to light: and the builders [or contrivers], are but labourers in the Wonders of God, in the great building, to the Glory of God, which [building] ſhall appeare, in the Wonders, at the change of Time, when all things ſhall enter into the^[177] Ether.

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

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

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

54. Wee give you further to underſtand, according to our apprehenſion and knowledge, in the Wonders of God; (becauſe every thing that liveth and moveth, is created for the honour, [the manifeſtation] of Gods works of Wonder:) that there are many Spirits in ſhape and^[178] figure, which have not their originall out of the Eternall Wellſpring, but out of the^[179] beginning will; ſuch as are in the Water, the Aire, the Earth, and the Fire, eſpecially under the Firmament, thoſe Aſcendents, of which there are multitudes in great Hoaſts, and have alſo their Government; yet they are mutable, but their ſhadow remaineth; and there are ſeverall pure Spirits which doe not propagate out of themſelves, but are generated at ſeverall Times, by the working of Nature, by the Tincture of Heaven: underſtand, the ſuperiour [Spirits].

55. But the Terreſtriall have their Centre from the Inferiour Globe: and the watery, out of the Matrix of the Water, and they have ſeverall Heavens for their Government, yet they all^[180] paſſe away at their Time: and ſtand to the [manifeſtation of the] Wonders of God.

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

The Gate ^[181] in Ternarium Sanctum.

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

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

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

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

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

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

63. For the Light conſiſteth in meekneſſe: and though it hath its Originall out of the Centre of the Fire, viz. out of the ſharpneſſe of God, yet it placeth its Centre in very great Meekneſſe: for the Liberty without Nature is the End of Nature: and the Light dwelleth in the Liberty, as a Glance or brightneſſe of a ſtill^[182] Joy: and the Word [proceeding] out of the powers of Nature, is the Fire of the Light, out of which the ſhining goeth forth, and enlighteneth the whole Deepe of the Father; ſo that it is one Eſſence together, but with three Diſtinctions, where every Diſtinction hath a Centre, and may be called a Perſon.

64. For, the Father generateth the Nature out of the Eternall ſtill Liberty, which is himſelfe, and yet in the ſtillneſſe is not called Father: but in that he is deſiring [or Generating], and^[183] comprehendeth a Will in himſelfe, to [have] the Genetrix of Nature [to be], there he is knowne to be a Father, from whom all things proceede, as out of his firſt Will, through all Wills.

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

66. Beeing then a twofold comprehenſion thus proceedeth out of one will, as, to joy and ſorrow, love and hate, therefore each hath its birth to^[184] will againe, out of one into many: Nature hath its will to the ſharpneſſe of its ſterne Generating: and the firſt will of the Father, (which ariſeth out of the Light Eternity,) to the ſtill meekneſſe: even as the ſtill Eternity, is in it ſelfe, a ſtill ſoft joy, without ſubſtance.

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

68. Therefore now, the Meekneſſe is the Sonne of God, which dwelleth in the ſtill Eternity, and^[185] mitigateth the Wrath, and is therefore called the Sonne, becauſe he is Generated out of the Fathers Nature: and is called the Word of the Father, becauſe he is with the Glance of the Eternall Liberty, [proceeding] out of the Eternall Liberty (out of the Wheele of the Eſſences, out of the Formes of Nature, as the life of Nature) expreſſed in the Liberty of the Father; and is called a Perſon, becauſe he is a ſelfe ſubſiſting^[186] Eſſence, which doth not belong to the Birth of Nature, but is the life and underſtanding of Nature: and is called the Heart of the Father, becauſe he is the vertue and power in the Centre of Nature, and he is in Nature, as the Heart in the Body, which giveth ſtrength and underſtanding to its Members: and is called the Light of God, becauſe the Light is kindled in him, and taketh its originall in him: and is called the Glance [or brightneſſe], becauſe, in the Eternall ſtill Liberty, he maketh a Glance [or Luſtre], which taketh its originall out of the ſharpneſſe of the Eternall Nature, as is mentioned before. And he is called the Love of the Father, becauſe the firſt Will of the Father to the Genetrix of Nature, deſireth only this his moſt beloved Heart, and this (in the Will of the Father) is the beſt beloved above Nature, and yet is his Eſſence. And is called Wonder, becauſe he is the Creator of all things, by whom all things out of the Centre of the Eſſences of the Father, are brought to light, and beeing; ſo that the Nature of the Father ſtandeth in Great Wonders.

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

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

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

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

73. And wee finde alſo, that the noiſe is the awakener of the life, alſo the^[187] framer of the ſenſes, reaſon, and underſtanding, for it is the hearing, and bringeth one Eſſence into another, from whence the ſmell and taſte ariſe: alſo it is the cauſe of the feeling, by bringing one Eſſence into another, where then they feele one another: alſo it cauſeth the ſenſes: for the Eſſences [or the out-flowing faculties] comprehend the noiſe, ſo that every Eſſence is a will, and againe in the will, is the introduced Centre, to a Genetrix of many wills.

74. And ſecondly, wee perceive, that the Aire which preſſeth forth from the Heart, comprehendeth the^[188] noiſe, and in the mouth, maketh a Centre, where the will formeth the Word, and the will which thruſteth forth from the heart, bringeth the noiſe of the will, in the conceived Centre, which exiſteth in the mouth out from the Centre of the mouth: and that noiſe is ſharpe, and penetrateth through the heart, minde, and ſenſes: for it is gone forth out of the Centre, into another [Thing or] Eſſence, as into another minde, and bringeth with its ſharpneſſe that [minde or Eſſence] into its will: and if that will [or the other minde] pleaſeth it not, it breaketh that will, and deſtroyeth it, viz. puniſheth that minde, which is not^[189] one with its will.

75. Thus my beloved ſeeking and deſiring Minde; Conſider thy ſelfe, ſearch thy ſelfe, and finde thy ſelfe; thou art the Similitude, Image, Eſſence, and proper portion of God; and as thou art, ſo is the Eternall Birth in God For God is a Spirit, and the^[190] government in thy body, is alſo a Spirit, and that is proceeded and created out of Gods Government.

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

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

78. For he manageth the ſword of Omnipotence, [as may be ſeene by the Image in the Revelation] he is the bringer forth, the Conductor, and the Directer: alſo the deſtroyer of malice and wickedneſſe, and the opener of the hidden Myſteries; he exiſteth in the Father from Eternity without beginning: for the Father without him, would be onely an Eternall ſtillneſſe without^[191] Eſſence.

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

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

81. He is the Key, in the ſhining of the Will in the Eſſences, and openeth the Matrix of the Genetrix. He is not comprehended by the Eſſences, nor by the Centre of the Word: but he cloſeth with the Word and Heart, and openeth the Heart to the^[192] preſſure; that ſo the will of the Father, may impreſſe in the Heart, and then he is in that which is impreſſed, and formeth in his own Centre, in that which is impreſſed, and goeth forth with the vertue of the Word, out from the Heart, and [expreſſeth or] bringeth forth the Thoughts of the Will.

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

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

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

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

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

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

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

89. And ſeeing then that I am generated out of the Nature of God, therefore is it my Mother, and the food of my ſoule; and my ſoule is the food of God: for I am his praiſe [and glory] which he receiveth from my ſpirit: for my ſoule openeth his wonders, through his working, and ſo is a joy^[193] in Ternario ſancto.

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

The Fift Chapter.

Of the precious and moſt Noble Virgin, the Wiſdome of God: and of the Angelicall World.

The two Gates in Ternarium Sanctum, highly to be Conſidered.

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

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

3. Wee ſtand all in Gods field, and wee grow to Gods glory, and to his works of wonder: as well the wicked as the^[194] vertuous; but every fruit groweth in its own property: when the Mower ſhall cut it downe, then every fruit ſhall come into its own Barne, and every property receiveth that which is its own; and then the field in its Eſſences (out of which wee are growne) ſhall be manifeſted: for there are two Centres in the Eternity, and each Centre ſhall bring in its own Crop.

4. Therefore conſider O Man, what you judge, that you fall not upon the ſword of the Spirit of God, and that your work be not^[195] blowne up in the Fire of Wrath: for looke upon the Image in the Revelation, which beareth the ſword in its Mouth: ſurely it ſignifieth the Spirit of God, concerning which Chriſt ſaid; When he cometh, he ſhall reprove the world of ſinnes, of righteouſneſſe, and of judgement.

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

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

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

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

[Further Information touching the holy Trinity.]

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

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

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

12. But it is the^[196] Corporeity of the Divine Nature; and herein the ſeaven Spirits of God, viz. the ſeaven burning Torches, are revealed: which the Angel in the Revelation biddeth to be written, but the ſeaven Thunders in the dark Matrix in the fierce Nature, he biddeth to be ſealed and not written: for they would be opened one after another; and powre forth their wonders, which none ſhould know, till they are paſt, till the ſeaventh ſeale in Ternario ſancto is opened, and then ſhall the hidden Myſtery of the Kingdome of God be finiſhed, when the ſeaveth Angel ſoundeth his Trumpet.

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

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

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

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

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

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

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

20. Thus wee give you to underſtand concerning the Angelicall world. The Fathers property is no darkneſſe, but the darkneſſe is generated in the ſterne deſire; and the Fathers property is the Light, cleere, free Eternity, which hath a will to Nature, and that light will, in the Nature, is the flaſh of the Eſſences, and ſharpeneth it ſelfe, in the ſterne hard wrath, and driveth it ſelfe on, to the fourth forme, where the flaſh of the liberty in the ſharpneſſe, ſhineth like Fire: and there the flaſh of the liberty divideth it ſelfe into two Principles: one forward from it, with the ſtrong might of the Fire, the other in it ſelfe, in the free light Eternity, and it giveth the^[197] Glance to the light Liberty.

21. And in this ſeperation, the flaſh maketh the^[198] Croſſe, where it preſſeth ſo terribly through the dark Wrath. And ſo the fierceneſſe with its Centre, flieth upwards, for the fire driveth upwards: and the Matrix of the ſoureneſſe, ſinketh (as a thing that is kild, by the skreeke) downe into Death; and the flaſh upon the Croſſe ſtandeth ſtill Eſſentially: for it hath diſcovered the Matrix, and the Matrix hath infected it, and holdeth it captive: and the fierce flaſh in the Matrix turneth to meekneſſe: for the flaſh in the terrified and overcome Matrix, getteth a terrour of crack alſo, as when water is caſt upon fire: where yet there is no water, but ſpirit [to be underſtood].

22. Thus the fierceneſſe of the fire, is quenched, upon the Croſſe: and the bloſſome of the Noble Tincture ſpringeth up upon the Croſſe, as is mentioned before; and the bloſſom of the life in the Tincture, (as a pleaſing fire,) ſpringeth up like a ſprout: and the skreek ſinketh downe as a faintneſſe and weakneſſe, thougn there is no parting aſunder, but the formes of the Divine Nature, are in ſuch a manner, and that ſinking downe, is as a joy, and is not the ſpirit in the ſix Formes, which are incomprehenſible: for the ſinking is comprehenſible by the ſpirit: and the^[199] Joy hath all the formes of the Spirit, and is the food and ſatiating of the Spirit; for it hath its originall out of the ſoure Matrix, and ſo every life eateth of its own Matrix [or Mother].

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

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

25. Therefore heere wee ſhall be as it were dumb, to thoſe which are not borne of God; for (according to the outward Man) wee are in this world, and according to the inward Man, wee are in God: therefore the ſenſe of the minde ſpeaketh of the Kingdome of Heaven, and the outward Spirit, (which is generated from the Principle of this world) ſpeaketh^[200] of this world, and the inward [Spirit] (borne of God) ſpeaketh^[201] of the Inward World.

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

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

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

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

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

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

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

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

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

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

36. Therefore it is the Heart of God, for it is the power of the Majeſty, and affordeth the^[202] Luſtre, power, and glory of the Majeſty.

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

38. For although the wrath in the flaſh inclineth upwards, and alſo^[203] ſide wayes, yet the ſinking down of death is in it alſo: for the flaſh killeth the hard ſtrong might; as is ſeene how it diſſipateth the darkneſſe, and yet the ſting of the wrathfulneſſe remaineth in it, where no death is perceived, but ſubſtantiality without underſtanding: as alſo in the ſinking of the captivated meekneſſe in the Light, there is no underſtanding neither, but ſubſtantiality, and yet it hath the Tincture, which ſpringeth in the ſubſtantiality, and is like a growing: and the underſtanding remaineth meerly in the Centre on the Croſſe in the^[204] Number Three.

39. Thus wee ſay the Holy Ghoſt goeth forth from the Father and the Sonne [as the Aire from the nre and the Light] but whither doth he goe? Into the ſubſtantiality, with the Glance of the Majeſty, wherein the Deity ſtandeth revealed. This Gate is called by mee in all my Writings;^[205] Ternarius Sanctus: for I meane the Number Three [or Trinity] in the ſubſtantiality, (viz. in the Angelicall World,) where the Three Perſons have revealed themſelves.

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

41. This, which is ſpoken forth, is an Image of the Holy^[206] Number Three, and a Virgin but without ſubſtance, yet a ſimilitude of God. In this Virgin, the Holy Ghoſt openeth the Great Wonders of God the Father, which are in his hidden ſeales.

42.^[207] Moreover the Holy Ghoſt manifeſteth the opened ſeales of the Heart of God in the Glance of the Majeſty, which ſtand in the light, and are called the ſeaven Spirits of God.

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

The highly precious Gate for Man to Conſider of.

44. This Wiſdome of God, is an Eternall Virgin, not a^[208] Woman, but the Chaſtity and Purity without blemiſh, and is as an Image of God: Shee is a repreſentation of the number Three, which generateth nothing, but in her ſtand the great Wonders, which the Holy Ghoſt diſcovereth, and the Word of the Father createth, through the ſoure Matrix, viz. the Fiat; and ſhee is the wonderfull Wiſdome without number, in her hath the Holy Ghoſt diſcovered the Image of Angells, as alſo the Image of Man, which the^[209] Verbum Fiat hath created.

45. Shee is the Great ſecret Myſtery in the Counſell of God, and goeth^[210] into the firſt Principle, viz. into the Anger of the Father, and openeth the Wond[•]rs in the hidden ſeales or formes of Nature in the wrath, and is comprehended by nothing for ſhee is an Image without ſubſtance of Generating: the Holy Ghoſt hath, through her, diſcovered the Third Principle, which the word Fiat hath made corporeall, out of both the Matrixes, (out of both the Mothers,) of the ſubſtantiality: and he hath diſcovered a limit to that ſubſtance in the Centre of the Seaven Formes, where they ſhall goe into their Ether with the corporeall ſubſtance: and yet both the Mothers [or Matrixes] ſhall ſtand in the ſubſtantiality, (before the Virgin of the Wiſdome, before the number Three [or holy Trinity]) in the Eternall Figure, to Gods glory, and^[211] his works of Wonder.

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

47. For the ſix Spirits muſt ſhed forth their operations of what is in their ſeales: and are not knowne before, till they have powred forth the vertue [or power] of their Vialls in the Principle of this world, which Men and [the other] Creatures bring to ſubſtance and^[212] act [or effect] as a building to [the manifeſtation of] Gods Works of Wonder.

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

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

50. For, ſhee is the^[213] Subſtantiality of the Spirit, which the Spirit of God putteth on as a Garment, whereby he manifeſteth himſelfe, or elſe his forme would not be knowne: for ſhee is the Spirits Corporeity, and though ſhee is not a corporeall palpable ſubſtance, like us, Men, yet ſhee is ſubſtantiall and viſible, but the Spirit is not ſubſtantiall.

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

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

53. The Corporeity goeth forth out of the Subſtantiality, which is not the Spirit, but an impotency, in compariſon of the Spirit, in which the number Three dwelleth, and that Subſtantiality is the Element of God, for there is a life therein, (but without underſtanding,) in which the Paradiſe of God conſiſteth; for the ſeaven Spirits of God work therein; and it is as a^[214] growing; and herein conſiſt the Great Wonders of God, according to all Eſſences infinitly.

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

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

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

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

58. For wee comprehend (before us) the number Three in the Image, viz. in the Virgin of the Wiſdome of God, underſtand,^[215] without our Perſon, wee ſee only the Majeſty of the Deity, for the Creature comprehendeth not the number Three, in the appearance to the eye; but the Spirit of the ſoule (which ſtandeth in the Divine Centre) ſeeth it, but not perfectly.

59. For the Spirit of a ſoule, is out of one forme of Nature, and yet can bring forth in it ſelfe all formes of Nature. Seeing then there is nothing^[216] whole and perfect, but onely the number Three [or the Trinity,] therefore other [things] are^[217] ſeverall, [or divided] as there are various^[218] ſorts of Angells.

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

61. Wee ſpeake thus onely concerning the Diſtinction of the Great Wonders in God. The ſpirits of Angells are not generated out of the ſubſtantiality which is without underſtanding; but out of the Centre of the ſeaven formes (or Spirits) of the Eternall Nature; out of each Forme a Throne [Angel] and out of the Throne [Angel] his Angels (or Miniſters:) and therefore a whole ^[219] Dominion is fallen with Lucifer.

62. And the Kingly and Princely Dominions [or Governments] of this world, have their originall here, for ſeeing^[220] it hath a principle of its own, therefore it hath all formes of the heavenly^[221]: and though the flattering Hypocrites, the High Spiritualty, (as they call themſelves, who lift up themſelves above Kings and Princes) will not beleeve it, yet it is true.

63. For the fierce Might of the Principle [of this world] driveth its^[222] order according to the Heavenly Forme. And although the fierce Spirits (of the hidden ſeales) doe powre forth their Vialls of anger heere, in [the Dominions and Governments of the Principle of this world], and that the Devill getteth great Prey in it: what is that to the [heavenly] Ordinance [of Government]? have not wee Life and Death before us, and may chooſe and take which wee will; who can blame God then? Every one may goe whither he will, To whom he giveth himſelfe a ſervant in obedience, his ſervant he is: and in that Kingdome he ſhall ever be, whether he be Prince or Servant.

64. And though one be a ſuperiour Leader and Ruler in this [worldly] Principle; yet he hath not [therefore] ^[223] Divine Authority, but in that Condition he is a Steward of the Principle, and is under the ſeales, which under his Government bring their Wonders to light.

65. A Prince is as often a ſervant in obedience to the Devill; as a miſerable Heardſman is, and there is no difference between them, but in the Office they beare, which he beareth^[224] for God, and not^[225] for himſelfe.

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

The Gate of the Diſtinction between the Subſtantiality and the^[226] Element. Alſo between Paradiſe and^[227] Heaven.

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

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

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

69. For Paradiſe is the ſpringing up out of the Eſſences in the Divine Centre: which [Parad ſe]^[228] goeth through all Formes, it goeth through the [one] Element, and through the ſubſtantiality, and alſo through the Heaven, as a ſpringing of a pleaſant Garden, therefore Adam, even in this world, was in Paradiſe.

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

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

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

73. There is none, can in his own power, apprehend any thing of the Depths of God, and teach it to another; but they are all children, and Schollers in their A. B. C. And though wee write and ſpeake highly thereof, yet the underſtanding is not our own, but the Spirit's of the Mother, which ſpeaketh out of its children, what it will; it revealeth it ſelfe in^[229] many formes, in one otherwiſe then in another, for its wondrous wiſdome, a Deepe without number, and you ought not to marvell, that the children of God have not one ^[230] manner of ſpeech and word, for every one ſpeaketh out of the wiſdome of the Mother, whoſe number is without ground and infinite.

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

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

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

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

78. O yee Wolves! where is your^[231] childes Garment? if you have ſufficiently learnt the hidden Myſteries of God, you are no children and Schollers [that goe to Schoole]: but [if you have] then live in the Wonders of the Mother, in her humility and purity in Gods works of wonder, and wee will beleeve you; Put off your proud Robe and Gowne, and receive us poore A. B. C. Schollers into the Booſome of our Mother, and teach us^[232] our Mother Tongue, and then wee ſhall live together in unity as Brethren. But what ſhall they ſay of you? The Spirit of the Mother declareth concerning you, that you are the proud Whore of Babel, riding upon the Dragon: in the Revelation of Jeſus Chriſt, there is your looking Glaſſe.

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

79. Reaſon alwayes asketh; out of what is the Earth and Stones, alſo the Elements and^[233] Starres, generated? wee cannot know this in the Reaſon and Art of this world, neither can the Bookes of the Doctors teach it, wee know it onely in our Deare Mother, wee ſee it in the Light of the Mother: but in this world wee are blinde concerning it, neither can wee learne it of any body.

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

81. But this world is not his wiſdome: but it is a Figure [come] out of his wiſdome: it hath not the wiſdome of God palpably, but the^[234] Wonders of the Wiſdome: and this world is onely a ſimilitude of the Deity, according to Love and Anger, in Nature and^[235] without Nature

82. For behold the^[236] Wheele of the Starres, and the ſeaven Planets; and alſo the foure Elements;^[237] Fire,^[238] Aire,^[239] Water, and^[240] Earth; and then you ſhall finde the ground, that it is all really an out-birth out of the Eternall Nature, where the Deity hath revealed it ſelfe comprehenſibly [or palpably].

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

84.^[241] Then ſaith Reaſon: What was Gods Creating? The word Schuff [which ſignifieth, Created] hath it in its own meaning, according to the Language of Nature: and if you would underſtand that Language, obſerve in your minde, how each word from the heart is framed in the mouth, and what the Mouth and the Tongue do with it, before the Spirit ſendeth it forth.

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

86. You muſt have the underſtanding of the Three Principles, for [the attaining of] the Language of Nature: for there are Three of them, that^[242] forme the Word, viz. Soule, Spirit, and Body. Behold! and obſerve whether it be ſo or no, as I tell you, concerning the Language of Nature; Try and conſider of it, not onely in the word^[243] Schuff [which ſignifieth, Created] but in all Words and Names that are in every Language of every Nation, every one according to its own underſtanding [and meaning].

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

88. When you ſay Schuff [which ſignifieth, Created] the^[244] Spirit formeth it ſelfe in the Mouth, and ſhutteth the Teeth together, and ſiſſeth through the Teeth, as a kindled Fire that burneth, but openeth the Lips, and keepeth them open, and then goeth the preſſure from the Heart, and the upper Teeth leane upon the under Lip, and the Tongue draweth back and leaneth upon the nether Gummes, and the ſpirit [or breath] thruſteth the ſyllable Schuff forth through the Teeth, and the word of diſtinction, which the ſyllable Schuff thruſteth forth, remaineth in its ſeate in the Heart, and doth not awaken the ſoure Mother in the ſtrong Might, ſo that it kindleth no Fire. [The R is the Character of the fire-ſource, for every Letter is a Spirit, and is a forme of the Centre, although by the tranſpoſing and turning of the word they alter, yet every Letter hath a meaning or underſtanding in the Centre, but it is wonderfull, and yet is apprehended in the ſenſe when the Light is ſhining in the Centre].

89. Behold! Man is the ſimilitude of God: for his ſoule is^[245] out of the Centre upon the Croſſe, where the Eternall Word is Generated, comprehended by the Spirit of God, there the Spirit hath comprehended all the Three Principles, and brought them into a body; as wee ſee, that the Spirit liveth from the inward and from the outward, viz. from the Spirit of the Centre, as alſo from the Spirit of this world, viz. from the Aire.

90. Now as the Spirit of Eternity, hath formed and framed all things, ſo alſo the ſpirit of Man formeth them in his Word, for all ariſeth from^[246] his Centre: for the humane ſpirit is a forme, figure, and ſimilitude of the Number-Three of the Deity; whatſoever God is in his Nature, that the ſpirit of Man is in it ſelfe: and therefore he giveth every thing its Name, according to the ſpirit and forme of every thing, for the inward ſpeaketh forth the outward.

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

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

93. And obſerve us thus further, concerning the Language of Nature, when wee ſay: Im Anfang Schuff Gott Himmel und Erden [in the Beginning God Created Heaven and Earth] then wee name [or expreſſe] all that, out of which Heaven and Earth was Created, and this the Minde ^[247] in the Light of God onely underſtandeth.

94. For as the forme of this world was ſeene in the Light of God, before the ſubſtance [was], ſo alſo the Minde in the Light of God ſeeth it in the Creation, as it is brought into Eſſence or Subſtance; for Nature in the ſpirit of Man, and Nature in the Spirit of God, according to the Three Principles, is of one [and the ſame] Eſſence or Subſtance, the humane ſpirit is a perfect Sparkle ^[248] from it.

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

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

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

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

99. For the Centre was^[249] Sulphur, Mercurius, and Sal, and it, [the Centre,] was but a Spirit, but in the ſterne Fiat, (in the ſterne fierce attraction) it came to be ſuch hard Stones, Metalls, and Earth, all according to the Formes of the Eſſences: It is all become materiall: that which (before the Time] in the Nature of the dark wrathfull ſubſtantiality^[250], was onely as a raiſed duſt, became in the attraction wholly groſſe, dry, and hard, and God would not have it ſo particularly before the Majeſty, to ſpeake in a Creaturely manner; and therefore it was ſuddenly in that inſtant together^[251] Created to a proper Centre of its own.

100. And here ariſeth the Diſtinction of the Three Principles, which before was not knowne: for they were in one onely Beeing, and were onely knowne in the^[252] Wiſdome, before the Majeſty, with their Diſtinction.

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

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

103. And as the Fire hath its originall from the Eternall Liberty, wherein it attaineth the ſharpneſſe of the wrathfulneſſe; ſo alſo the Aire-ſpirit, from the Holy Spirit, which giveth life and mobility to Nature; ſo Nature againe ſendeth forth the ſpirit, viz. the Aire, out of its vertue, viz. out of the^[253] inanimate ſubſtantiality, and hath its originall in the Fire.

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

105. For the Water ariſeth from the ſubſtantiality, and from the being overcome; and the^[254] Fire,^[255] Aire,^[256] Water, and^[257] Earth, are all gone forth out of the Centre of Nature, and before the kindling were all in one beeing, but with the kindling were knowne in foure formes, which are called foure Elements, and yet are in one another as one, and there is no more but one; there are not foure Elements in Heaven, but one: yet all the foure formes lie hidden therein, and with the kindling they become active, and now they ſtand in the outward ſubſtance, comprehenſible to the Creatures.

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

107. For the Tongue ^[258] ſignifieth the Spirit of God, and the foure Elements [ſignifie] the Spirit of the Centre, together with the Centre it ſelfe.

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

109. And then ſecondly, wee underſtand, that there is a Dominion of Meekneſſe, which overcometh the Wrath and holdeth it captive, as wee ſee in the ſource [or property] of Water, that it captivateth the Fire, and yet the property of the Fire remaineth therein, with its whole Dominion of all formes of the dry hunger, wherein conſiſteth the Abyſſe of Hell in the Anger of God. Alſo wee underſtand, that there is the^[259] Firmament (between theſe two Principles) which is called Heaven, by the ſhut Mouth, both in the Word and in the outward^[260] Subſtance. For the Spirit the Aire, giveth life to the outward meeke water: as it goeth forth with the preſſure from the Heart through the Teeth in the Word, and ſo there is a Dominion and life Externally, which yet ariſeth from the Internall, and yet the outward captivateth the Inward.

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

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

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

113. Thus obſerve the^[261] Ground: the ſecond Principle, (viz. the Kingdome of God,) is in the midſt in both the Principles, that is, is not awakened nor enkindled with the kindling: for it remaineth as it was from Eternity, and is not altered therein, neither increaſed nor diminiſhed, in the Creation there is nothing added nor taken away from it, and^[262] this Principle hath the right ſpirit of wiſdome and of underſtanding; which hath ſevered the fierce wrathfull and the meek [Principle, aſunder,] and each of them hath its life awakened in it.

114. And wee give you to underſtand, that it is neither captivated nor ſhut up by the inward or the outward: It ſprouteth in both, for it is the Might of both: In the Inward it ſprouteth in angry^[263] Zeale, with great wonders and powers, where all formes are working, and therefore in thoſe Creatures ſtick all wit and cunning, craft and ſuttlety, as in the Devills, who bring^[264] to paſſe all Wonders in the wrathfull Matrix: as the Hiſtories in the world, concerning the Children of Wrath, doe Teſtifie.

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

116. And heere wee give you to underſtand in a true Ground; as wee certainly know it, that the Paradiſe is in this world, and alſo without this world, and that God dwelleth in this world, and yet is every where, and the ſource [or property] onely^[265] maketh the difference.

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

118. For the Foure Elements are in another Principle of another property [or ſource] alſo have another Light, viz. the Sunne. But in the Pure Element, the^[266] things of this world, are only as a figure, which is not palpable, and there the foure diſtinctions are in one, and that maketh no Darkneſſe. And there the Liberty of God without Nature ſhineth in the Glance of the Majeſty, but in the foure out-Births there is a Darkneſſe, for the^[267] Things [thereof] are groſſe and palpable.

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

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

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

122. For the Principle of the Outward World, paſſeth away againe: for it hath a Limit, ſo that it goeth into its Ether againe, and the foure Elements into One againe, and then God is manifeſted, and the vertue and power of God ſpringeth up as a Paradiſe againe in the [One] ^[268] onely Element, and there the multiplicity or variety of things come into one againe, but the figure of every thing remaineth ſtanding in the [one] onely Element.

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

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

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

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

127. If it have ſet its^[269] Imagination upon God, then it is growne in Paradiſe, and the ſtuffed dark body hath but covered it, during this [life] time.

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

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

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

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

132. But that which is out of the Eternall (out of the Centre of the Eternall Life) is and remaineth for ever: even all words and works which are generated out of the Eternall, remaine in the Subſtance of the Figure: but they cannot remaine for ever in the Spirit, and power, for a word of a^[270] Spirit doth not proceed from the Eternity, but hath its beginning in the outward Principle.

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

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

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

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

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

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

139. And therefore ſeeing the foure Elements muſt break, thence it is, that^[271] Corruption is in Mans Body; and the ſoule (which is taken out of the Etetnall,) remaineth in the Eternall: therefore there muſt come a heavenly body out of the pure Element againe, out of the ſubſtantiality [which is] before God, out of the Matrix of the Earth, like the firſt Body which was in Adam, and muſt^[272] receive our humane ſoule into it, and^[273] Enter into Death, and bring us out of Death on the Croſſe into the Element againe, into the ſubſtantiality in the preſence of God, in Ternarium ſanctum: [into the Holy Ternary]: For Adams ſoule was taken on the Croſſe in the Eternall Centre, where the Heart of God ariſeth from Eternity, and was breathed into the Created Body of Adam from the Spirit of God: and therefore the Heart of God muſt ^[274] become Man.

140. And as Adam was entered into the Earthly Croſſe, into the Death of the foure Elements; ſo muſt the New Adam (Chriſt) ſuffer himſelfe to be^[275] Hanged on the Earthly Croſſe, and enter into the Earthly Elementary Death; for Death ſticketh not only in the Earth, but alſo in the Aire, and Adam deſired alſo with his Imagination, not [to enter] into the Earth, but into the Aire: he luſted after the Spirit of the Principle of this world, and it laid hold on him: And ſo he fell alſo into the Earth.

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

142.^[276] And ſo the New Adam (Chriſt) muſt enter into the Abyſſe of the foure Elements, viz. into the Helliſh Fire of the Wrath, and^[277] preſſe through the Hell of the wrath, through Death; and bring the humane ſoule againe into the Paradiſe of God.

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

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

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

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

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

148. Hereby is ſignified to you the finall breaking of the outward Principle: Trim your Lamps, the Bridegroome is ready, his Trumpet ſoundeth, the Seaventh Angel from the Throne of Heaven ſoundeth; The Myſteries of the Kingdome of God ſhall be^[278] accompliſhed at the time of his ſounding, and then there is no time more in the foure Elements, but then the Eternall Time in the Element in the Life of God, and the Time in the Abyſſe, goeth on.

149. Goe out from the^[279] Languages in Babel: for wee all ſpeake but one onely Language in Jeruſalem. Babel burneth in the Fire [or confounded Chriſtendome is kindled in Warres, Contention, and Strife, in Famine, and Peſtilence, in the Anger of God.] Amen.

The Sixt Chapter.

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

^[280]1. WEE have ſhewed you before, the Ground of the Language of Nature, how Adam gave Names to Every thing, and out of what God ſpake to Adam, viz. out of the Life of the Birth, as wee ſpeake at this very Day: and if wee conſider our ſelves therein, we finde the whole Ground in Heaven and in this world: and wee ſee it well enough with Earthly Bodily Eyes, that it is true: wee need no other Teſtimone, then the Great Booke, Heaven and Earth, the Starres and Elements, together with the Sunne, wherein wee well know the ſimilitude of the Deity.

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

3. For it formeth the Word of the Name of a Thing, in the Mouth, as the Thing was in the Creation: And thereby wee know that wee are Gods Children, and Generated of God: for as God from Eternity hath had the ſubſtance of this World in his Word, which he hath alwaies ſpoken in his Wiſdome; ſo wee have^[281] it in our Word alſo, and wee ſpeake it forth in the Wonders of his Wiſdome.

4. For God is himſelfe the ^[282] Beeing of all Beeings, and wee are as Gods in him, through whom he revealeth himſelfe; wee ſee that a Beaſt cannot expreſſe, [viz. it cannot give any thing its name according to its property] which is becauſe it cometh not out from the Eternity as Man doth, it bleateth and barketh, as the forme of the Out-birth of the foure Elements is, and hath no higher Spirit then the Elements are, though their flitting ſenſes [or perceptions] are from the^[283] Conſtellations, which yet are dumb [or in articulate] and without^[284] comprehenſion of any ſubſtance.

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

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

7. And thus wee labour in our Vineyard, into which the^[285] Maſter of the Houſe hath put us, hoping alſo to eate of the pleaſant ſweet Grapes, which indeed wee have very often received out of the Paradiſe of God. Wee will ſo ſpeake as for [the uſe of] many, and yet wee think wee write it but for our ſelves, all which, is hidden in God: for the fiery driving will have it ſo, as if wee did ſpeake of and for Many; and yet I know nothing of it.

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

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

10. When wee conſider our ſelves rightly, in this^[286] knowledge, wee ſee cleerly, that hitherto wee have been lockt up and led as it were blindfold, and it is even the Wiſe of this world, who have ſhut and barr'd us up in their Art and Reaſon, ſo that wee muſt [be tied to] ſee with their Eyes, both in Philoſophie and ^[287] Theologie.

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

12. Obſerve it well, and you ſhall ſee it riding, it ſhall rightly be ſhewed to you, you need no ſpectacles, or^[288] Academie [to ſee it withall]: It rideth over the whole world, in all Corners, Cities, Townes and Villages, over body and ſoule: and therefore the Angel in the Revelation biddeth us, Goe out from it.

13. It is ſo proud, that it rideth aloft over Heaven and Earth, yea over the Deity: it is [like] a^[289] King riding over the Principle of this World, and over Hell. But whither wilt thou ride thou proud Woman? when this Principle breaketh, thou art then without God with all Devills. Why doeſt thou not ſtay here among the Children?

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

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

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

17. The deſirous Seekers have found out many difficult things, and brought them to light, and alwaies thought to finde the Pearle of the Creation of this world, and it had been much neerer found, but that the Time of the ſeaventh Seale or Angel was not yet come, the ſix Angells muſt firſt found their Trumpets, and powre forth their Vialls: therefore none ſhould contemne^[290] another, for he knoweth not under what voyce every one hath been: onely that is^[291] come to paſſe, which ſhould^[292] come to paſſe.

Yet every one hath been free [or at Liberty] to goe out from the Seale: for the Sun of Righteouſneſſe hath ſhined,^[293] from the Eaſt to the Weſt: If any have immerſed himſelfe in the Darkneſſe, God is not to be blamed for it.

19. The Law of God, and alſo the Way to Life, is written in our Hearts: It lyeth in no mans^[294] ſuppoſition and knowing, nor in any Hiſtoricall Opinion, but in a Good will and Well-doing. The will leadeth us to God, or to the Devill, it avayleth not, whether thou haſt the Name of a Chriſtian, Salvation doth not conſiſt therein.

20. A Heathen and a Turke is as neere to God, as thou, who art under the Name of Chriſt: if thou^[295] bringeſt forth a falſe ungodly Will in thy Deeds, thou art as much without God, as a Heathen that hath no deſire nor will to God.

21. And if a Turk ſeeke God with Earneſtneſſe, though he walke in blindneſſe, yet he is of the^[296] Number of thoſe that are children without underſtanding, and he reacheth to God, with the children, which doe not yet know what they ſpeake: for it lyeth not in the knowing, but in the^[297] Will.

22. Wee are all blinde concerning God; but if wee put our earneſt will into^[298] God, and deſire him, then wee receive him into our will: ſo that wee are borne in him in our Will. For by the will, this world was made, alſo our life and all our doing ſtandeth in the will.

23. Or doe you ſuppoſe wee ſpeake without knowledge, and alone? [by our ſelves?] No; the Booke of the Revelation of Jeſus Chriſt ſheweth us, that the innermoſt ^[299] Court of the Temple ſhall be caſt out and given to the Heathen, who know not the Name of Chriſt, but preſſe with earneſtneſſe into God, and ſo they come to him ignorantly.

24. And this is that which Eſaiah ſaith; I am found of them that ſought mee not, neither did they enquire after mee. For my Name, the ^[300] LORD, was not revealed unto them: and thus they are children, not in Name, but in Will: But when the Driver goeth away to his own place, then wee live together as Children, with our Father Adam, (in Chriſt,) out of whoſe Loynes, life, and ſpirit, wee are all propagated, and begotten to life through Chriſt.

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

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

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

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

29. Or doeſt thou ſuppoſe, that I^[301] confirme them in their blindneſſe, that they ſhould goe on as they doe? No: I ſhew thee thy blindneſſe, O thou that beareſt the name of Chriſt: and thou judgeſt others, and yet doeſt the ſame thing which thou judgeſt in others, and ſo thou wilfully bringeſt the judgement of God upon thy ſelfe.

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

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

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

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

34. Thy Temporall Honour is thy^[302] Snare, and thy Miſery in Divine hope, [and confidence] is thy Garden of Roſes: Patience is a precious hearb; O how gloriouſly wilt thou be crowned; what is brighter then the Sunne? and yet thou ſhalt be farre brighter; thou wilt obtein a Garland in Ternario Sancto [viz. in the Angelicall World, in the Eternall Eſſentiality, before the Holy Trinity.]

35. Or doeſt thou ſuppoſe againe, that wee ſpeake hiſtorically? No, wee ſpeake, the very life, in our own knowledge [or Experience] not in an Opinion, from the mouth of another; but from our own Mouth: wee ſee with our own Eyes; which wee boaſt not of, for the Power is the Mothers; but wee exhort thee, to enter into the Booſom of the Mother and learne alſo to ſee with thy own Eyes: ſo long as you ſuffer your ſelves to be^[303] rocked in a Cradle, and deſire the Eyes of others [which are ſtrange Eyes in reſpect of your own,] you are blinde. But if you riſe up from the Cradle, and goe to the Mother, then you ſhall ſee the Mother and her children.

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

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

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

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

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

41. The Starres are out of the Centre of Nature, they are the Eſſences of the Seaven Formes of Nature, and from each forme there goeth another [Forme], all^[304] from the wreſtling Wheele of Nature, and therefore they are ſo various and numberleſſe in our account: Though indeed there is a certaine number of them; whereby wee know that they muſt enter againe into the Ether.

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

43.^[305] Underſtand us aright: how this world is in the Ground and foundation of it. The Eternall Centre, and the Birth of Life, and the Subſtantiality is every where. If you make a ſmall Circle, as ſmall as a little,^[306] Graine, [or kernell of Seede], there is the whole Birth of the Eternall Nature, and alſo the Number-Three in Ternario ſancto, [conteined] therein: but you include not, nor compriſe the Eternall Nature, much leſſe the Number-Three, but you comprehend the Out-birth of the Centre: the Eternall Nature is incomprehenſible as God alſo is.

44. when I take up any thing and carry it away, I doe not carry away the Eternity, much leſſe God: and yet the Eternity is in that very thing, but the thing is^[307] out-borne, and ſtirreth not the Eternity; and that which is out-borne comprehendeth not the Eternity, but the Eternity comprehendeth that which is out-borne throughly without ſtirring, for the Eternity, as alſo the Deity, is in one place as well as in another, [every where]: for there is no place [in the Eternity,] but the out-birth maketh a place and roome. Therefore God ſaith; I am A and O, the beginning and the End.

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

46. And wee declare unto you, that the Eternall Beeing, and alſo this world, is like Man; the Eternity generateth nothing but that which is like it ſelfe, for there is nothing in it, but is like it, and it is unchangeable, or elſe it would^[308] paſſe away, or it would come to be ſome other thing, and that cannot be.

47. And as you finde Man to be, juſt ſo is the Eternity: conſider Man, in body and ſoule, in good and evill, in joy and ſorrow, in light and darkneſſe, in power and weakneſſe, in life and death: All is in Man, both Heaven and Earth, Starres, and Elements: and alſo the Number-Three of the Deity, neither can there be any thing named that is not in Man; all Creatures, (both in this world, and in the Angelicall world,) are in Man. All of us, together with the whole Eſſence of all Eſſences, are but one body, having many members, each member whereof is a Totall: and each member hath but one^[309] ſeverall work.

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

49. You will ſay, how can that be? Adams ſoule was out of the Eternall w ll, out of the Centre of Nature, upon the Croſſe of the Number-Three, where light and darkneſſe doe part; underſtand, he was not a divided ſparkle, as a piece of the whole, for he is no piece, but totally all, as there is a Totall in every^[310] Punctum.

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

51. Now the Spirit created the Subſtantiality into an Image, like the Croſſe of the Number-Three, and breathed in the ſpirit of the Number-Three, viz. himſelfe; and ſo the Image^[311] Exiſted: and then inſtantly out of the Subſtantiality of the Image ſprung up the bloſſome of the Eſſences, which is called Paradiſe: and thus ſtood the Image in the Angelicall World.

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

53. This wee underſtand to be the Matrix of the Genetrix in the darkneſſe; viz. that out of which Angells and Devills come to be, as is above-mentioned. This^[312] ſource was wholly in the Image, for it was a whole ſimilitude of the Eternall Beeing; as Moſes writeth concerning it, that God made Man ^[313] his Image: ſo that it may be ſaid, (if one did ſee Man ſtanding in Paradiſe,) heere is the whole Eternity manifeſted in an Image, to ſpeake in a creaturely manner of it, and yet it is ſo truly and rightly in the underſtanding.

54. Now as Lucifer by his flying out, in the ſource of the Fire, Imagined beyond the ſtill meeke Number-Three above the Croſſe in the Majeſty, and ſo awakened to himſelfe the Matrix of the Fire in himſelfe, and kindled the Matrix of Nature; which kindling became corporeall; and was inſtantly together created by the Verbum Fiat: where alſo the ſecond forme of the Matrix, viz. the Meekneſſe of the ſubſtantiality was kindled together with it, out of which, water came to be, which was^[314] made an Heaven, (by which the fire was captivated) out of which the Starres were Generated; ſo you muſt underſtand alſo, that^[315] the Image of God thus ^[316] Imagined after the awakened life, viz. after the awakened ſpirit of the Aire, (indeed the Aire was together breathed into him) but the^[317] ſpirit of the Centre ſhould over-rule it, as the Holy Spirit over [ruleth] this world: for he ſhould live in the^[318] power of God, and be a Lord over the foure Elements, but in the fall they became his Lord. And now if he would live in God, he muſt enter into himſelf againe, and likewiſe leave the Old Body to the foure Elements, (and muſt in himſelfe, be borne in God.) And ſo he was inſtantly alſo captivated by the Aire of the Out-birth, and then the Starres, Elements, Heaven, Hell, Death, and Life, wrought together in him.

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

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

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

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

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

60. So wee know now, that all cometh out of one only fountaine, & that the palpable ſubſtance of this world hath had a beginning, and therefore it is alſo^[319] Mortall; for whatſoever is not from Eternity is mortall.

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

62. Thus wee ſay with [good] Ground: that the ſtairy Heaven, viz. the Third Principle of this world, was created alſo a Totall^[320] Body, having a^[321] Circumſcription, and ſtandeth^[322] juſt like the Centre of Nature; whatſoever thou ſeeſt in this Great Circumference, the ſame is alſo in the ſmalleſt ^[323] Circle: and the whole Principle of this world outwardly, is onely a manifeſtation and diſcovery of the Eternity in God. It hath its riſing,^[324] ſtation, and generating, like the Eternall Nature; and as the Eternall Nature doth alwayes generate it ſelfe, and hath its originall from Eternity to Eternity; juſt ſo is this viſible Dominion of this world Generated and Created.

63. For it hath a high round Circumference like a Circle, and there ſtand the^[325] Conſtellations: and after that, the Great Deepe, which reſembleth the Eternall Liberty of God: now the ſeaven Planets are in the Deepe, which reſemble the ſeaven Spirits of Nature, and the Starres [reſemble the Effects or] Eſſences proceeding out of the Spirits of Nature: and the Sun is the middlemoſt of the Planets, which maketh the foure quarters of the World, and it ſtandeth in the Point, as in a^[326] Croſſe, and reſembleth the Heart of God: Its Luſtre in the Deepe reſembleth the Majeſty of God: where God dwelleth in himſelfe, and is comprehended by nothing: and there is nothing of him ſeene but the Majeſty, where the Centre of Nature is knowne in all Heavenly Images out of the Eternall.

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

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

66. And now we ſee that the Sun maketh the Great Deep, above the Earth, lovely, friendly, pleaſant, and delightfull; or elſe there would be no other [Rule, influence, or] Dominion, in the Deepe, then is in the Earth: for if the Sun ſhould^[327] goe out, there would be an Eternall Darkneſſe, and the fierce ſoure aſtringency would make all hard, rough, and harſh, and there would be an Eternall Coldneſſe. And although every thing did move together like a wheele, yet there would be nothing ſeene but a flaſh of fire.

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

68. But it is not ſo with the Heart of God, as with the Sun, that it ſhould be a Globe ſtanding in one place onely: no, it hath no Circumſcription [Circumference] or Place; alſo it hath no beginning, and yet it is like a round Globe, yet not a round Circle, but it is as it were parted [divided] or^[328] open; for it is as a Round^[329] Croſſe-Wheele, like a whole Rain-Bow, which yet appeareth as it were parted.

69. For the whole Croſſe is its parting, and yet it is whole; but the Centre of Nature (viz. the Word of the Lord, Verbum Domini, the Word of the Father, is there the Centre of the Croſſe. The Croſſe every where ſignifieth the Number-Three: where then beneath, blew appeareth, which ſignifieth the ſubſtantiality, in the middle appeareth Red, which ſignifieth the Father in the Glance of Fire,^[330] next which appeareth Yellow, which ſignifieth the Light and Luſtre of the Majeſty of God the Sonne; and the^[331] Dusky Browne, with the mixture of all Formes, ſignifieth the other Kingdome, of Darkneſſe, in the Fire, in which Lucifer did^[332] ſoare aloft above God, and did not lay hold on the Majeſty and Heart of God.

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

71. Thus know, that all this is not divided, nor is it thus in one place alone, but this Forme [or manner] appeareth in its Principle Every where. If thou conceiveſt a ſmall minute Circle, as ſmall as a Graine of Muſtard-ſeed, yet the Heart of God is wholly and perfectly therein: and if thou art borne in God, then there is, in thy ſelfe, (in the Circle of thy Life) the whole Heart of God undivided: and the Sonne of Man (Chriſt) ſitteth thus (in the Circle of thy life, upon the Rain-Bow in Ternario Sancto) at the Right hand of God: and thus thou art his childe, whom he hath regenerated in him [in Chriſt]: as alſo Chriſts Member and Body, wherein he dwelleth; his Brother, his Fleſh and Spirit; and a Childe of God the Father in him; God in thee, and thou in God: Power, Might, Majeſty, Heaven, Paradiſe, Element, Starres, and Earth, all is thine. Thou art (in Chriſt)^[333] over Hell and Devills.

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

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

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

75. O yee children of God, open the eyes of your Inward Man, and ſee rightly; If you be new borne in God, then you put on that very Eternall Image, and the Man Chriſt is^[334] become Man in that very Image, viz. in the Eternall Virgin; for no mortall virgin is pure, and he was conceived by the Holy Spirit in a pure virgin, and in reſpect of our ſoule which he ſhould aſſume, he is alſo [become Man] in the mortall virgin: for Mary had all the Three Principles in her: and the Image of the Eternall virgin conſiſted in the Divine and Eternall ſubſtantiality; it was indeed without ſubſtance, but in the Man Chriſt, it came to be a ſubſtance.

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

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

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

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

80. But know this, that the Eternall virgin that was without ſubſtance, gave in it ſelfe together with the becoming Man [or Incarnation], and the true ſoule of Chriſt was out of Maryes Eſſences, conceived in the Eternall virgin: and in the Eternall virgin, God became Man, and ſo the Eternall virgin came into ſubſtantiality, for it gat the humane ſoule into it. Thus the humane ſoule of Chriſt ſtood in the Earthly Eſſences, as alſo, in the virgin of the Eternall Wiſdome in Ternario Sancto, in the Trinity of God: for the Word of the Lord was in^[335] it, and God and Man became one Perſon.

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

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

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

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

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

86. Not that the ſoule and the Word is one and the ſame^[336] Subſtance; No, the ſoule is out of the Centre of Nature, generated out of the Eſſences, and it belongeth to the body: for it goeth forth from the Eſſences of the Body, and it attracteth Corporeity to it: But the Word is out of the Centre of the Majeſty, and attracteth Majeſty to it.

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

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

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

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

91. Not that God^[337] went out in him, like the flaming of the Iron: no, that cannot be;^[338] It ſhineth Eternally: God continueth in his Principle, and Adam went out from it: if Adams will had continued in God, he ſhould have continued the childe of God, and God would have continued in his will, and ſo the Majeſty would have ſhined through the will.

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

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

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

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

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

97. The old Adamicall ^[339] fleſh of Death, cometh not to be heavenly fleſh: no, it belongeth to the Earth, to Death; but the Eternall Fleſh is hidden in the Old Earthly Man, and it is in the Old Man, as the Fire in the Iron, or as the Gold in the [dark] Stone.

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

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

100. Chriſt ſaith; Seeke and thou ſhalt finde. ^[340] It will be ſought for, a lazy Perſon findeth it not, and though he carrieth it about with him, yet he knoweth it not. To whomſoever it revealeth it ſelfe, he hath all joy therein; for there is no end of its vertue [or Glory]: he that hath it, doth not give it away: and if he doth impart it to any, yet it is not profitable to him, that is lazy; for he diveth not into its vertue, to learne that.

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

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

103. He who hath it, and knoweth it, if he ſeeke, he may finde all things whatſoever are in Heaven and in Earth. It is the Stone which is rejected of the Builders, and is the Chiefe corner Stone; upon whatſoever it falleth it grindeth it to powder, and kindleth a fire therein. All^[341] Ʋniverſities ſeeke it, but finde it not by their ſeeking; ſometime it is found by one that ſeeketh it rightly. But others [that ſeeke it in ſelfe, and for their own Gain] deſpiſe it, and caſt it away, and ſo it remaineth hidden ſtill.

The Seventh Chapter.

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

2. If I ſhould ſit and heare Sermon pr[•••]hed all my [〈◊〉] long, and did heare them alwayes preach of the Kingdome of Heaven and the New Birth, with their ſinging and Repetitions, and ſtay there and goe no further, I ſhould be never the neere: If a ſtone be caſt into the water, and then taken out againe, it is a hard ſtone as it was before, and retaineth its^[342] quality: But if it be caſt into the fire, then it getteth another^[343] quality in it ſelfe; ſo alſo thou O Man, though thou runneſt to Church, and wouldſt ſeeme to be a Miniſter of Chriſt, that is not enough; if you reſt there, you are never the better.

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

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

5. There needs no Art or Eloquence about it, you need neither bookes nor cunning: a Shepheard is as fit for it as a learned Doctor, and very much fitter: for he goeth forth from his own Reaſon into the^[344] Mercy of God, he hath no great, wiſe [or deepe] Reaſon, therefore he doth not goe to that for Counſell, but he goeth ſimply with the Poore Publican, into the Temple of Chriſt: whereas on the contrary, the high and learned, firſt ſet the^[345] Ʋniverſitie before their eyes, and ſtudy firſt with what Opinion he will enter into the Temple of Chriſt: he firſt ſets Mens Opinions before him, and will ſeeke God in this or that Opinion: One in the^[346] Popes Opinion, another in^[347] Luthers, a third in^[348] Calvins, a fourth in^[349] Schwenkfelds, &c. there is no end of Opinions.

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

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

8. Though thy^[350] Conſcience ſhould ſay, no, God will have none of thee; yet doe thou ſay, I will have him, I will not leave him, till I am carried to my Grave: Let my will be as thy will O Lord, I will as thou wilt: and though all the Devills encompaſſed thee round about, and ſhould ſay; Hold, it is enough at once; thou muſt ſay; no, my^[351] minde and will, ſhall not depart from God, they ſhall be Eternally in God: his Love is Greater then all my ſinnes: although thou Devill, and thou world, have the Mortall Body in your Priſon, yet I haven my Saviour and Regenerator in my ſoule; He will give me a heavenly Body, which will remaine Eternally.

9. Try this, and thou ſhalt finde Wonders, thou ſhalt ſoone get one in thee, who will help thee wreſtle, fight and pray: And though thou canſt not uſe many words, it is no matter, though you can ſay no more then the Publicane: O God, be mercifull to me, a ſinner; When thy Will and all thy Reaſon is once placed upon God, with a Reſolution not to leave him though body and ſoule ſhould be broken aſunder, then thou holdeſt God [faſt] and breakeſt through Death, Hell, and Heaven, and goeſt into the Temple of JESUS CHRIST, in ſpite of all the Oppoſition of the Devill: the Anger of God cannot withhold thee, how great and powerfull ſoever it is in thee; and though body and ſoule did burne in the Anger, and ſtood in the middeſt of Hell, with all the Devils; yet thou wouldſt breake forth, and come into the Temple of Chriſt; and there thou wouldſt get the Garland of Pearle, adorned with the Noble and highly Precious Stone, That Lapis ^[352] Philoch-Angularis, The Chiefe Corner Stone.

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

11. At length a young Plant groweth to be a Tree, if it ſtand in good Ground, but many a rough and cold winde bloweth upon a young Plant, before it come to be a Tree, it is unſteady: Thou muſt be brought before the Tree of Temptation, and alſo into the Wilderneſſe of Contempt and Scorne in this world, if thou doeſt not hold out, thou haſt nothing: if thou rooteſt up thy Plant, thou doeſt as Adam did, thou wilt more hardly ſet it againe, then at firſt, and yet it groweth in the^[353] valley of Roſes, hidden to the Old Adam.

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

13. Therefore, if thou haſt fallen, and haſt loſt the faire Garland; doe not deſpaire, ſeeke, knock, and come againe, doe as thou didſt at firſt, and then thou wilt finde by Experience, from what Spirit this Pen and Hand hath written: thou wilt afterward get a Tree inſtead of thy Plant: and then thou wilt ſay, is my Plant, during my ſleepe, become a Tree? Then you will begin to know the^[354] Philoſophers Stone; obſerve it.

The Gates of the Firmamentall Heaven, with the Starres and Elements.

Alſo of the Threefold Life of Man. The Noble Stone rightly brought forth into the Light, Spiritually, for the Magi, [or thoſe that are wiſe.]

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

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

16. Yes beloved Reaſon, thou haſt found the Stone, and with it thou buildeſt a houſe of Stone to dwell in. The Noble Stone lyeth in the Eternity: that which is eternall breaketh not, but that which hath a beginning breaketh: The Devills are Eternall, and therefore they break not; they were not in the^[355] forme of a ſpirit from Eternity, but their Eſſences are Eternall.

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

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

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

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

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

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

23. This world is a great Wonder: but it would not have been knowne in the Wiſdome of God by the Angels: and therefore the Fathers Nature moved it ſelfe to the Creation of a^[356] Beeing, that the Great Wonders might be manifeſted; and then [when they ſhall all once be manifeſted and become ſubſtantiall] it will be knowne in Eternity, by Angels and Men, what power and vertue every thing hath had

24. Alſo the Image of the Number Three, [or Trinity] (viz. the Eternall Virgin, which ſtood in Ternario ſancto, in the Eternall Wiſdome, in the Subſtantiality, as a Figure),^[357] ſhould not have been knowne in Eternity by the Angels, if the Heart of God had not become Man; there the Angels ſaw the^[358] Glory of the Majeſty in a living Image, wherein the whole Trinity was included.

25. So alſo the Centre of Nature ſhould not in Eternity have been manifeſted to the Angels, much leſſe the^[359] Government of the Holy Ghoſt, if this World, with the Starres and Elements had not been Created; but ſo [by this meanes] the Angels (and wee Men alſo) know the Eternall Beeing, and all formes,^[360] by this [created] world; and therefore God hath placed the Image of the Number Three, (viz. Man) in this world, that he ſhould open all Wonders, and know the Eternall God.

26. But the Image doated on it, and put its Imagination into it, as Lucifer did into the wrathfull Matrix of Nature, and ſo it was alſo captivated: for Adam was to he a Lord over the Starres and Elements, nothing ſhould^[361] touch him, he had power over them all, he could have removed Mountaines with a word, he was Lord over^[362] Fire,^[363] Aire,^[364] Water, and^[365] Earth.

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

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

29. But he ſaw in himſelfe, two^[366] formes of the Divine Beeing: one without himſelfe belonging to this world, and the other within him belonging to the Paradiſicall world, which he alſo had with full ſatisfaction to himſelfe [as his Own] and therefore came the Commandement and ſaid; Eate not of the mixed fruit (Good and Evill) elſe yee ſhall dye. But he^[367] Imagined ſo long till he was captivated: he ſtill thought he would eate of both, [viz. of the Paradiſicall and of the forbidden fruit], and ſo live for ever; and ſo he continued forty Dayes, as the ſecond Adam in the Wilderneſſe was [ſo long] tempted: and Moſes was [ſo long] upon the Mount, where Iſrael was tempted, to try if it were poſſible to live in the obedience and will of the Father: and ſo long he went on till he ſunck downe into a ſleepe.

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

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

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

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

34. So there was ſtrife and diſquietneſſe, as may be diſcerned by their Children: the firſt that was borne of Woman, became a wicked Murderer, and ſtrove to ſuppreſſe the Kingdome of God; and the ſecond was a holy vertuous Man: In briefe, you ſee this throughout the Holy Scripture, eſpecially by Caine and Abell, by Iſaack and Iſmael, alſo by Eſau and Jacob, who while they were yet in their Mothers womb, ſtrove^[368] for the Kingdome of God, and^[369] for the Kingdome of Hell, and therefore ſaid God; Jacob have I loved, and Eſau have I hated.

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

36. But Abell, Iſaack and Jacob, found it indeed. Jacob wreſtled for it a whole Night, and Iſaack carried, the fuell for the fire, [to burne] himſelfe [with], and readily yeelded that the darkneſſe and droſſe, of his Stone, ſhould be burnt away: for he had attained the [Noble] Stone, in his Mothers womb. Look upon the King and Prophet David, what he did with that Stone, how dearely he loved it. For he ſaid; Though body and ſoule ſhould be broken in ſunder, yet thou art the deſire of my Heart, and my ^[370] Portion.

37. Looke upon Solomon, in his Great and wonderfull Wiſdome; who knew the [Nature and] property of all Living Creatures and Plants, which he learnt in no^[371] Academy: he underſtood it onely by the Precious Stone which he had in his Heart.

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

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

40. And this Stone, is CHRIST the Sonne of the Living God, which diſcovereth it ſelfe in all thoſe that ſeeke and finde it: what an admirable example have wee in the Apoſtles (who were but ſimple unlearned Lay-men) how they went about with this Scone, in Power and doing Miracles, and ſo did all their^[372] Succeſſours.

41. O how eagerly have the rationall Wiſe men, of the Schooles of this world, perſecuted it at all times, and at this very day: they have a Gliſtering Stone, with a pleaſant^[373] out-ſide, or ſound, and they thinke it is the right [Stone]: they ſpread themſelves abroad upon it, and boaſt themſelves of it: and would be honoured for it as Gods.

42. But their Stone, is onely a^[374] Stone belonging to the wall of the great building of this world, in which [building] the ſeaven Seales accompliſh their Wonders, and under which the ſeaven Spirits of the Anger of God, powre forth their Vialls of wrath and abominations.

43. For wee are with Adam ſhut up in the Anger, which holdeth us captive: and yet the Grace alſo is preſented towards us, and that deſireth to have us alſo, and ſo there is a hard ſtrife in us. This you may ſee in the Writings of Moſes, in that, God commanded, that all the firſt-borne of the Males ſhould be ^[375] offered to him.

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

45. Wee have a great Example in the Children of Jeſſe; when the^[376] Prophet thought the Eldeſt ſhould be King, yet the Election fell upon the youngeſt, becauſe he had that Stone.

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

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

48. Nothing compelled Eve to eate of it, but her luſt, which the Devill in the Anger^[377] brought into her: If ſhee had turned away her Eyes from the Devill and the Serpent, ſhee had continued in Paradiſe: had ſhee not a Command [not to eate]? but when ſhee followed the Devill, and would be skilfull, ſhee became fooliſh.

49. And ſo if befalleth us at this Day wee are captivated by the Abyſſe of the Anger; and ſo the Devill ſets before us the^[378] flattering Hypocriſie and Bravery of this world; viz. Statelineſſe, Arts, and Riches, at which wee bite, [as a fiſh at the baite which the angle is covered with, and ſo is catcht and puld out from its livelihood] and ſo wee alſo are driven out of Paradiſe, and looſe the Noble Stone.

50. Chriſt hath inſtituted Baptiſme, as a^[379] Bath, to waſh away the Anger, and hath put into us the ^[380] Noble Stone, viz. the water of Eternall Life, for an^[381] Earneſt-Penny, ſo that inſtantly in our Childhood wee might be able to^[382] eſcape the Wrath

51. But the Serpent preſents it ſelfe to us [as he did to Eve] ſo that we Imagine after [or ſet our Minde upon] the Tree of Temptation, as wee ſee by experience, that as ſoone as young Children grow up a little, they creepe up in Pride and flattering hypocriticall arrogancy, and ſet the Paradiſicall Garland [viz. the bloſſom of their youth] upon the head of the Serpent; and thus the Serpent playeth with them, and teacheth them all manner of^[383] wantonneſſe, and leadeth them out of Paradiſe into this world, into bruvery and pride, which require covetouſneſſe and deceit to maintaine them.

52. And then the Noble Stone cometh to be contemned: if they ſee a Man who carrieth that Stone in him, he muſt be a foole with them, which is, becauſe they have the wit and ſuttlety of the Serpent, and he that hath the Stone is ſimple without wit and cunning, like a childe; their^[384] Play in this world they act, in care, ſorrow, want, contempt and miſery: but it is written; They paſſe away, weeping and ſorrowfull, but they carry Noble ſeede with them, [or their Employment is ſowing in Teares, but they ſhall reape in Joy.] Eternall Joy is farre better, then a momentary ^[385] Pleaſure of the Eye, and after that Eternall Lamentation.

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

54. Wee will not relate a Hiſtory, but ſpeake what wee know in our ſelves, in ſoule and body, alſo what wee ſee in the ground or foundation of the World, from our^[386] own Light which wee have from Grace: wee will ſpeake from that, and not from a^[387] ſuppoſition, as doubting whether it be true or no.

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

56. Therefore it is good to have the Noble Stone [which Abraham, Moſes, the Prophets and Apoſtles had], that giveth aſſurance, and pointeth at the falſe^[388] Magos, ſuch as are Magi, in the Hiſtory onely, which they ſtrut about withall, in ſtate like a whore, that would be accounted a Maide, and yet is big with childe.

57. And ſo they are big with Darkneſſe and wrath, and yet they alwayes cry out, Here is the [true] Church, heere is Chriſt, flock all hither! yes indeede, run after the whore of Babell, who is big with ſtately Pride, give ſomething towards her childe-bed, that ſhee may fatten her whoriſh ſtomack, and ſatisfie her^[389] Hypocriticall ſtincking Pride.

58. They are like whores (who when they are ſaid to be whores) will not endure it, but curſe and rayle: and ſo alſo when the Spirit of Truth layeth them open, then they cry, O Heretick, Heretick, fire and fagot; O run away, be gone all of you, the Devill is in him; thus they miſcall the Spirit of God, becauſe they do not know^[390] it.

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

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

61. O what horrible^[391] Blaſphemy it is, that the Spirit of God muſt be thus ſlandered by the Image of God, though wee doe not ſay that the Image it ſelfe doth it, but the Serpent in the Image: ſo ſoone as the Winde is turned away from God, the Serpent taketh hold of it, and then ruleth it, and powreth forth Blaſphemies againſt God, and his Children. Therefore obſerve this following Text.

[Heere the Author againe ſheweth the Eternall Beeing.]

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

63. And as wee know and have mentioned before▪ that the Fire is a cauſe of the Light; for without fire there would be no Light, ſo there would be no Love without Light, the Light is Love [or pleaſantneſſe], for it is kinde and amiable, and wee ſee that the Light and the fire have two ſeverall [properties or] ſources, the fire is biting, wrathfull, devouring and conſuming: and the Light is pleaſant, ſweet, and deſirous of a Body, the Love deſireth a Body; and the fire alſo deſireth the Body for its nouriſhment, but devoureth it quite, and the Light^[392] raiſeth it up and deſireth to fill it; it taketh nothing away from the Body, but^[393] quickeneth it up, and maketh it friendly.

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

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

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

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

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

69. Out of ſuch an Originall come the Devills, for it is the fierce wrath of God, and whatſoever is falſe and evill, hath its originall thus out of this ^[394] Matrix, as alſo all the Creatures of this world, let it be Heaven, the Starres, the Earth, or what it will; they have all a twofold ſource, viz. the fire and the water: in thoſe two conſiſt all bodyes, Heavenly and Earthly, the heavenly conſiſt in the Matrix of the Water, and they have the fire hidden in them.

70. For the watery Matrix (which is onely a Spirit of a ſoft property) holdeth the fire captive, and ſo the Majeſty ſhineth in the Meekneſſe^[395] tranſparently.

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

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

73. Thus the Starres are a^[396] Quinta Eſſentia, a fift forme^[397] diſtinct] from the Elements, as the fat in a Creature is a cauſe that the fountaine of life burneth: ſo the Quinta Eſſentia is a cauſe that the Starres burne: yet the Starres have them alſo all the Cauſes of every thing that is in this world; all that live and move, is ſtirred up from their properties, and brought to life.

74. For they are not onely fire and water, (though the fire and the water be the chiefe in them) but alſo they have in them hardneſſe, ſoftneſſe, darkneſſe, bitterneſſe, ſoureneſſe, ſweetneſſe, and all the^[398] powers of Nature; they have whatſoever the Earth hath contained in it. For every Starre hath a ſeverall property; all according to the^[399] Eſſences of the Eternall Centre of Nature.

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

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

77. The whole Deepe between the Earth and the Starres, is like the Minde of a Man, where the Eyes ſuddenly behold a thing, and conceive or frame a will [or deſire] therein, and bring it^[400] to ſubſtance, ſome things they behold onely with curſory thoughts, and ſome things in a perfect^[401] beeing, ſo that the mouth and hands goe about it [to bring it to paſſe]: thus the Deepe alſo is like the Minde, ſuddenly it is intent upon one Starre, ſuddenly upon another, and the Sun is the King and the Heart of the Deepe; which ſhineth and worketh in the Deepe; and the other ſix Planets make the ſenſes and underſtanding in the Deepe; ſo that alltogether is as a living Spirit.

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

79. So alſo the Conſtellation is a cauſe of all ſorts [of outward worldly]^[402] Wiſdome, Arts and Policy, alſo a cauſe of the Ordering of every Government [or Dominion] of this world amongſt Men after the Fall, alſo among the Beaſts and Fowles, alſo it is the cauſe and bringer forth of all hearbs, plants, and mettalls, alſo of Trees, that they grow.

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

81. But all of this world, remaineth ſtanding in the Eternall Nature, with its colours and figures, like a^[403] Picture, elſe the Creatures, as Angells and Men, which are Eternall, ſhould have no Joy. Thus they ſhall^[404] enjoy all, and yet there will be a ſpringing, bloſſoming, and growing, but without feeling of any fierceneſſe, or of the Fire: for the Eſſences are no more a ſubſtance, and therefore it affordeth no fire, the fire is an Eternall darkneſſe and gnawing in it ſelfe, and that is called the Eternall Death, concerning which, the Scripture witneſſeth throughout. Doe not account this a fiction: for it is true, wee ſpeake faithfully what wee know [and underſtand] in the booſom of our Mother. [viz. in the Mercy and Eternall Wiſdome of God].

The Eighth Chapter.

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

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

3. And this Angelicall World [or Eternall Subſtantiality] wee call Ternarius Sanctus; and that very rightly, though the Latine Tongue underſtandeth onely the^[405] Number Three thereby; yet the Language of Nature comprehendeth it together as one onely Body.

4. For as this Principle of this [outward] World, is together as one Body; ſo, God, the Kingdome of Heaven, Angells, Men, Paradiſe, with all Heavenly and Divine^[406] things and Properties, are all but one Body, and together are called God, Majeſty, and Eternity.

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

6. For Every Angell and Man is like the Totall God, he hath in him the Number-Three, and the Holy Ghoſt proceedeth forth in him alſo; of which you have a ſimilitude in a^[407] flaming piece of Iron; The Iron reſembleth the Creature, the fire reſembleth the Deity, the heate of the Iron reſembleth the Creatures own Spirit, the Aire which goeth forth from the Heate, which hath no ſource [or painfull quality] reſembleth the Holy Ghoſt.

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

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

9. Know therefore upon this deſcription, that our Father Adam in Paradiſe was in the Divine Body, and is gone out from it into the Body of this World, into the Dominion of the Starres and Elements, which have now captivated the [Adamicall] Body, and Spirit,^[408] ſo far as to the poore ſoule, which is in the roote of this world between Heaven and Hell: and Hell and the Anger have bound it faſt to the Darkneſſe and to the ſource [or property] of the Anger, with a ſtrong Chaine, which is called Centrum Naturae, [the Centre of Nature].

10. And God is come to helpe it againe, and is become Man, and hath received the humane ſoule againe into his heavenly Body, and hath bound it faſt to him (^[409] in Chriſt) againe. Thus the ſoule ſtandeth in the middeſt [being] beneath in the Helliſh Fire, and above in God in Heaven: and ſo whitherſoever it caſteth its will, and into what it yeeldeth it ſelfe, there it is, and is a ſervant to that; there is no recalling out of Hell.

11. Thou Great Whore of Babell, if thou haſt^[410] Divine power, help us and thy ſelfe: behold thy ſelfe heere with thy Dreames; if thou canſt, then breake this chaine, viz. the Centre of Nature in ſunder: But wee are told, wee muſt be borne a new: the Divine Fire, muſt be kindled in you, like a flaming Iron; for as the workman will not touch it with his bare hand, no more can the Devill touch the ſoule; for it burneth him, he is in Darkneſſe, and if he ſhould come to the Light, his evill envious tricks would be diſcerned, which he is aſhamed at, and^[411] ſlideth back into the Darkneſſe, as Adam and Eve crept behinde the Trees, he doth not reliſh this bit [of the New Birth], he doth not love to ſmell ſuch [Divine] Fire: for it is Poyſon to him: if he knew but of one ſuch ſpark of fire in his Habitation, he would not endure it there, but would run away from it; as indeed he muſt flie away from Man when the Divine Fire with the New Birth cometh into him.

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

13. All that while, [that the ſoule goeth on in its own ſecurity,] the Devill is at quiet, none ſtorme his Hell: and he gets good fat veniſon, which he ſendeth to Saint Peter with good^[412] Paſsports [or abſolutions] and if Peter be in the Abyſſe, he will reade them well enough, but if he be not there, then the Great Prince Lucifer will reade them, they will pleaſe him very well.

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

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

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

17. Whoſoever teacheth otherwiſe, teacheth from the Devill, who will not allow that it lyeth in Mans^[413] power to turne to be a childe of God, though the Scripture ſaith; That God hath given Man power (in Chriſt) to become the Children of God: and, God willeth that all men ſhould be ſaved: alſo; Thou art not a God that willeſt evill, or doth delight in wickedneſſe. And in Ezekiel it is written; As I live I deſire not the Death of a ſinner, but that he turne and live.

18. For God hath no other will, but to ſave that which is loſt: therefore muſt none deſpaire▪ for if the Spirit of the ſoule lift up it ſelfe earneſtly, it is ſtronger then God, and overcometh God, (for the Anger belongeth unto God, and is Gods Greateſt Might, which it overcometh): it is ſtronger then the Abyſſe of Hell: it can remove Mounta[•]nes without^[414] any ſtirre, onely with its will. For by the will, God created Heaven and Earth; and ſuch a Mighty Will is hidden alſo in the ſoule.

19. But now it ſwimmeth in miſery, and much weakneſſe, in the ſinking downe of Death: it is tyed, and drawne up and downe as a poore captive Creature from one filthy puddle into another, and the Devill rouleth it preſently in this mire, and preſently in that mire againe, and ſo it is like a filthy Ragge, all mire and dirt: all Starres dart their Poyſon ^[415] into the Body, and defile the poore ſoule: it muſt endure to be defiled by the Beaſts, for the body feedeth upon the fleſh of Beaſts, wherewith the poore ſoule is^[416] cladde. Doeſt thou know why God did forbid the Jewes to eate of ſome ſort of Fleſh? ^[417] Kindle their fatt, and conſider their property, and thou ſhalt diſcerne it.

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

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

22. Therefore wee ought to tame the Body, and not give way to it, but to dampe [or kill] its deſire, and not^[418] ſatisfie it when it pleaſeth, but for neceſſity onely; that it may not grow wanton, and invite the Devill to lodge in it.

23. The poore ſoule muſt watch and pray, and^[419] continually put its will into Gods will, it muſt not give way to the body in any thing, except it have yeelded it ſelfe to God firſt: the ſoule muſt not pleaſe it ſelfe at all in its own power; but caſt it ſelfe meerly upon God, as being it ſelfe weake and able to doe nothing, (though it be ſtrong) and ſo continually goe out from it ſelfe, from its naturall will, and ſo fall into the will of God, and then the Devill cannot meddle with it.

24. Indeed it is irkſom and troubleſom to the Body to be broken of its will; but thats no matter, Eternity is very long: the body hath but a ſhort time of continuance, and then it returneth to its Mother [the Earth]: and you know not in what moment Death will come, when the body muſt be gone into its Mother; and then it lets the poore ſoule goe whither it can: it is a very^[420] unconſtant Neighbour to the ſoule.

A True Open Gate.

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

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

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

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

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

29. But we that are Men have a higher apprehenſion and knowledge, for wee can ſee into the heart of every thing, and ſee what manner of thing it is, and what property it hath. So alſo wee have quite another longing and deſire, after another thing and life, which is not^[421] beaſtiall, nor Tranſitory, nor deſireth any Elementary Earthly food.

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

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

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

33. But as the Light (viz. the Tincture) maketh ſubſtantiality in its ſinking downe, ſo that there is in the Light a ſubſtance like water, and yet is no water, but ſuch a ſpirit and property: ſo the fire ſwalloweth up the ſame Subſtantiality into it ſelfe, and therewith quencheth its wrath, and aſcendeth in the Subſtantiality, and burneth like^[422] kindled Oyle; and this is the right Naturall life of all Creatures, and is called the Tincture.

34. But this life is^[423] fragile, and conſiſteth onely in foure formes; viz. in Fire, Aire, Water, and in Subſtantiality [or Earth] which is its Body. And wee ſhew you this one thing more in this Tincture-Life; (as you ſee naturally,) that out of every fire there goeth forth a ſource [or vertue] viz. Aire, which is after this manner; when the fire ſtrongly attracteth and ſwalloweth the Subſtantiality into it ſelfe, then the Subſtantiality flieth ſtrongly againe out of the ſource of the Fire.

35. For it is ſo ſubtile, that the Fire cannot hold it, and ſo is an attracting and^[424] recolling againe. For the Fire willeth eagerly to have that againe which is flying forth, and ſo there is a perpetuall ſtrife.

36. Thus you ſee it very plainly and openly, that the life of the fire letteth goe the Aire: for it will not ſtay in the ſource [or property] of the fire: for it flieth eagerly, and the ſource [or^[425] property] of the fire continually attracteth the ſame back againe into it: And ſo the Fire is blowne up, or elſe it would be ſmothered, and become dark: and for that cauſe it reacheth thus after the Subſtantiality, viz. after the Aire.

37. For no^[426] ſource deſireth the ſhutting up in Death; and that is alſo called Death, when the Life is ſhut up, beſides that, there is no Death.

38. For in the Eternity there was never any death at all, nor ſhall be ever; But that which is called the Eternall Death, is a ſhutting up of the Tincture, where the Tincture goeth away like a^[427] ſhadow, and ſo the Centre (viz. the ſource [or fountaine] of the Fire) remaineth in the Darkneſſe, and floweth in meere wrath in it ſelfe: and would very faine reach the Tincture againe, and yet it hath no power to doe ſo, for the Tincture onely is the power, which bloweth up the Fire.

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

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

41. And Thirdly, Conſider, that there are two ſorts of Fires, a Hot and a Cold: for as the Heate^[428] contracteth together, ſo doth the Cold, which turneth Water into Ice, and maketh a^[429] ſtrange body out of the Subſtantiality [or Water] which is not its owne.

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

43. You will ſay, Why did God ſuffer^[430] it? [The Anſwer is:] He was a Prince and Throne-Angell, and was created with the firſt Creation: and therefore ſince he was a cauſe of the Third Principle, (underſtand, of the Out-Birth,) therefore Chriſt called him alſo a Prince of this World; for he had alſo a Free will, like us Men. Wee oftentimes^[431] doe workes which are contrary to God, onely for our State and Honour, as is ſeene in Forts, Caſtles, and^[432] Sumptuous Great Houſes.

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

45. That [awakened Matrix of the Fire] is now his Hell: and God hath captivated that Hell, with the Heaven, viz. the Matrix of the Water. For [Lucifer would faine that] the Place of this World^[433] ſhould burne in the Fire for him [to domineere in]: and therefore God moved himſelfe to the Creation, and did create; and ſo there was Water, which captivated his wrathfull Hell [as the Pleaſant Sunne ſhutteth up the Aſtringent Cold, and turneth Ice into Water, whereby Fiſhes and other Creatures grow and Live].

46. And the Cauſe of the Sea and of the Great Deepe Waters, whoſe bottom cannot be fathomed, is, that the Matrix of Nature was in^[434] thoſe places ſo far enkindled in the Fire.

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

48. And in this wee have an Excellent Example, of Gods care for his children which depend on him: for when he ſaw the^[435] Wrath, he brought forth Lot out of Sodom. And further you have heerein a full Example, that when the Wrath of God beginneth to be kindled, he maketh it knowne to his Children before hand, that they might flie from it, as he told it to Abraham, and Lot, and commanded him to flie from it; and ſo he hath done from the beginning of the World. For, the Prophets were for no other end, but to declare the Anger of God, and to command the children of God to flie from it; as may be ſeene by what was done to Jeruſalem and the Jewiſh Nation, and hath been alwayes done to all People from the beginning of the world to this Time. [For when no Puniſhments or Judgements more can be expected, then Prophecying ſhall ceaſe].

49. Therefore let none blindfold themſelves,^[436] but conſider what ſuch a Warning and Revelation ſignifieth, which at preſent is propounded to the World. This is the Time of the overthrow of the Dragon, with the Whore of Babell, which ſhall goe downe into the Abyſſe. Now he that will not flie, yet let him have warning of it. He that will bring the Whores marks forth into the Light, will have great ignominy and reproach by it, wee ſpeake what wee ought: the Day dawneth the Sun will ſuddenly ariſe, account it not for a Fiction, it is concluded and knowne in Ternario Sancto; Looke into the Scripture in the Revelation, which the Sophiſters had rather it were caſt out of the Bible; but the underſtanding of it will ſoone bud forth: and then the Pedlers of the Beaſt and of the Whore will ſtand in great ſhame; and none will buy their ware any more. No ſword deſtroyeth the Whore, but her own Mouth choaketh her; for there are nothing but Lyes and Blaſphemies in it, and yet ſhee ſeemeth as if ſhee were God. Therefore ſay wee, let every one looke to his own Doing: lift up your heads, as Chriſt ſaith; for the time of your Redemption draweth neere; you are baptized with water; but he that will baptize with the Holy Ghoſt, and with the Fire of his Wrath, is already on his way; be not wilfully blinde.

50. Thus underſtand us right concerning the Life of Man, as wee have now mentioned: This laſt forementioned Life, is^[437] ſingly in the Beaſts, for it hath its Originall onely in the Principle of this world, in the Matrix of Nature, which is every where ſuch a Sp[•]rit, and ſuch a Life in it ſelfe.

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

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

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

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

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

56. Now the Tincture is a Creature, for it hath a Body [as may be ſeene in the Tincture (or colour) of Gold]; though it be not palpable, yet it is^[438] ſubſtantiall; and the underſtanding is in the Tincture, for it is a wreſtling with the Fire, and flieth before the Fire, and yet cannot flie away; becauſe the Fire^[439] generateth it, and continually attracteth it againe into it ſelfe, and it ſtill ſtriveth to get out from the fire with the ſubſtantiality, and is after the manner, as a Man fetcheth Breath.

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

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

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

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

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

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

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

64. Thus God ſhut up the Heaven in the ſoule, ſo that it knew its Majeſty no more; and there was perplexity and great miſery, that an Eternall Creature ſhould come to be in another Principle in another Centre. Heere the ſeaven Seales to the Book of the Eternall Life were ſhut to the ſoule, for the Centre of its life was ſhut up and captivated in the Eternall Death, it could no more ſtirre any forme in the Centre of its Life, it lay in Hell like ^[440] dead Bones, the Dragon had it in his Jawes.

65. For it was in the houſe of miſery, there was none that could help it, no Angel, no Throne-Prince, no Creature, neither could the Centre of the ſoule help it: for its fire was extinguiſhed, the ſpirit of this world had ſwallowed it up [as the water devoureth the brightneſſe of the flaming Iron]: for the Will of the ſoule was entred into the Spirit [of this world], and had married [or joyned] it ſelfe thereto,^[441] it was in another Mother, as it is now at this Day.

66. And ſo now if the Mother of this world had been broken (as it doth breake [indeed]) then the ſoule ſhould have ſtood in the Eternall Death in the Darkneſſe. Heere^[442] Counſell was at an end, the faire Creature was captivated by the Kingdome of Hell, which triumphed over it.

The highly Precious Gate.

67. Heere was no Counſell in the whole Deity, unleſſe the Eternall Word and Heart of God did become Man, and did enter into the Third Principle into humane fleſh and bloud, and aſſume a humane Soule, and goe into Death to the poore ſoule, and did take away the Power of Death (which held the ſoule captive) and the wrathfull ſting of Hell, which it had ſtuck into the ſoule: and did leade the poore ſoule out of Death, and out of Hell,^[443] in himſelfe.

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

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

70. There the Devills ran with other ſuttlety and Tricks into^[444] holes, and did hide [cover and conceale] the Reſurrection, through the Miniſters of the Dragon, the Phariſees, which yet pretend to be the Miniſters of God? but they ſerved the Devill in his lyes, as is done now adayes, where the Death and power of Chriſt is cloſed up and denyed.

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

72. Thus he is new Borne in God: and ſitteth upon the Rainbow, on the Subſtantiality and Colours of the Eternity, in the power of the Majeſty, and is a Lord of Heaven and of this world, and a Judge of Hell, and a^[445] Conqueſt over Death.

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

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

75. But the corrupted Spirit (which remaineth in the Earthly Matrix, in its Tincture) muſt appeare before the Judgement of God at the End of Dayes: and there ſhall the ſentence and Judgement of the Judge Chriſt be pronounced; and then after the pronouncing all goeth into the^[446] Ether: and then the Spirit of God which Created the World, will execute that ſentence.

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

77. This new Body in which the New Regenerate ſoule ſticketh, ſticketh in the old corrupt fleſh, and is incomprehenſible and immortall: But the Old Man [which is] conceived from the Spirit of this World, muſt periſh in the Earth: it goeth into its Mother, who muſt bring it fortb and preſent it at the Laſt [Judgement] day: but after the Sentence of Chriſt, it goeth into the Ether: and is only as a Figure^[447] to the Eternall New Man; for in that Figure all a Mans works follow him.

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

The Ninth Chapter.

Concerning the Threefold Life. Alſo of the^[448] Inclination and whole Government of Man in this World. Highly to be Conſidered.

1. IT is ſhewen to mee, what the Devills intention is, how he will endeavour to ſmother theſe High and precious Writings: therefore be watchfull yee children of God, beleeve not the Sophiſters too much; who cry out, Heretick, Heretick, to the fire with them. That is not the voyce of the Holy Ghoſt, but the voyce of the Antichriſt, and of the Dragon: for theſe Writings will exceedingly diſcover the Devills ſmoaking Pit; and not onely ſo; but they ſhew alſo the Whore of Babell very plainly; like a whore^[449] put to open ſhame.

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

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

4. If this knowledge [or underſtanding] of this Spirit, ſhall happen to fall upon any, they will be then certain what it is^[450] Wee need no Letters of Commendation; Chriſt is our Letter of Commendation, which is ſufficient for us. None ought to call themſelves after my Name: all of us that know Chriſt, put on him, and are members of his Body: wee call our ſelves Chriſtians and children of God, and brethren and ſiſters one of another.

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

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

7. And ſo there is a naturall ſtrife with man therein, for no creature but Man, can bring the Wonders of the world to light; and therefore alſo the Spirit of this world hath ſo very much longed after Man, and hath drawne him to it, that it might ſhew forth its Wonders in him, that Man ſhould produce all Arts and Languages in^[451] it, Moreover the Spirit and Heart out of Earths and Mettalls, viz: that Precious Stone, the Philoſophers Stones, which indeed ſince Salomons Time, hath been found by few; but now at the End ſhall be found more cleerly, as wee know and underſtand.

8.^[452] For he that rightly underſtandeth our Writings concerning the Centre of Nature, and its progreſſe to the Number-Three upon the Croſſe, and to the Glance of the Majeſty, may well finde it in Mettalls, it is not difficult, if he learne but the right entrance, he hath the end at hand: of which wee ſhall not heere make mention: for it belongeth to the Magi, which are borne Magically: wee ſpeake onely of the Ground of Nature, and of the Spirit of this world.

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

10. Doe but looke upon the doings of Man, from the higheſt to the loweſt: the Spirit of this world hath thus built the whole ^[453] Order of them, and God hath permitted it. For God is not a deſtroyer, but a preſerver of that which his power buildeth up, and accounteth it for his Ordinance: for there is nothing brought forth which hath not ſtood in the Eternity.

11. But you muſt underſtand it aright, Hell and the Anger are the Abyſſe, which mingleth its wonders alſo therein, as we ſee where there is good^[454] ground, and that the Sower alſo ſoweth good ſeede, yet thiſtles and thornes grow up amongſt it: according as Chriſt hath given us a ſimilitude of the Sower: and as it is in the minde of Man, ſo it is alſo in the Spirit of this world.

12. You are to know, that all weeds, as Thiſtles and Thornes, alſo Serpents, Toads, evill Beaſts and Wormes, have their originall from the Wrathfull Matrix; For in the time of the Creation, all both good and evill came forth, every thing according to its kinde and property: there is good and evill in every thing, and the Kingdome of Anger hath alſo wholly^[455] imprinted it ſelfe therein, and therefore the fruit is Good and Evill, and Adam ſhould not have eaten thereof.

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

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

15. Onely wee are to conſider, that the fruits for Man doe not grow of themſelves, he muſt plant and dreſſe them, as you ſee in all Trees, both in the wood and ſtalks of them: and Man deſireth not willingly [to eate of] the [firſt] Eſſences of the Earth; except it be a very^[456] pleaſant hearb, but he deſireth the ſecond Birth out of the Earth, viz. the kernell [ſeede or fruit], which is indeed the ſecond Birth out of the Earth, whereby wee underſtand our high diſcent, but before the Fall Paradiſe ſprung up through all Trees, and through all the fruits which God created for Man.

16. But when the Earth was curſed, the Curſe entred into all fruits, and then all was Evill and Good, Death and^[457] Corruption was in them all, which before was but in that one Tree onely, which was named [the Tree of] Good and Evill, and therefore it is that wee Eate Death in all the fruits, and the Spirit [^[458] of] Evill and Good ruleth in us. The Spirit of this world ruleth in us, and ſo doth the Devill wiſh the Spirit of Anger, and each of them ſhew forth their wonders in and by Man.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

31. The other Devill is more crafty and cunning then this, but is alſo a Gliſtering Angel with^[459] cloven feete; when he ſeeth that the poore ſoule is afraid, and deſireth to repent and amend: then he ſaith, Pray and be devout; Repent for once and away; but when the ſoule goeth about to pray, he ſlippeth into its heart, and taketh away the underſtanding of the heart, and putteth the heart into meere doubting; as if God did not heare it: he repreſents Sinne before the Heart, and ſaith, To morrow it will be better, leave off you will not now be heard.

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

33. Then againe the ſoule ſtandeth and ſaith it hath Prayed, but it hath not prayed, it hath onely rehearſed words, not in the Spirit of the ſoule in the Centre where the fire is to be ſtruck, [or^[460] kindled], but in the Mouth, in the Spirit of this world, and they vaniſh in the Aire, or elſe as words wherewith Gods Name is taken in vaine: But heere this ſhould be obſerved; Thou ſhalt not uſe the Name of God in vaine and unprofitably in thy mouth, for God will not leave him unpuniſhed that uſeth his Name in vaine.

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

35. And if you doubt of the Grace of God, you ſinne greatly, for he is alwayes^[461] Mercifull, and there is no other will in him at all but to be Mercifull: He cannot doe otherwiſe, His Armes are ſpread abroad Day and Night towards a poore Sinner. And when any cometh [with the loſt Sonne to the Father], and ſo ſtormeth Hell; Then there is amongſt the Angels of God, greater Joy for ſuch a one, then for Ninety Nine righteous that need not that: as Chriſt himſelfe Teacheth us.

36. With ſuch a Devill as^[462] covereth the Heart of Man, there is no better courſe to be taken, with him, then not to diſpute with him at all about the multitude of ſinnes; but to wrap up all ſinnes on a heape (though they were as many as the ſand on the Sea-ſhore) and throw them on to the Devils ſhou[•]ders; & to ſay in his heart: Behold thou Devill, thou art the Cauſe of all this Evill, I leave my ſinnes to thee, but I take the Mercy of God, and the Death of Chriſt to my ſelfe, therein will I roule my ſelfe, devoure mee if thou canſt.

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

38. Make tryall in this manner, and you will quickly ſee and feele another Man, with another^[463] ſenſe and will [in you]: wee ſpeake as wee know, and have found by Experience: wee ſpeak not by way of Opinion, or as a Hiſtoricall Relation: but that which wee have a ground for, for a Souldier knoweth how it is in the warres: but he that hath not tryed and been preſent, alwayes thinketh otherwiſe then it is. This wee mention out of Love for your learning and Inſtruction; as^[464] a Spirit which ſpeaketh how it hath gone with it, for an Example to others; to try if any would follow us, and then they ſhould finde how true it is.

The Gates of the Deepe Ground Concerning Man.

39. Since the beginning of the world there hath been a Controverſie about this: becauſe theſe Gates were^[465] ſhut with Adam, and wee have been held captive in Darkneſſe: but ſeeing God hath favoured us, and opened them to us, and alſo hath given us an earneſt will to write it downe: wee ſhall therefore doe it, and give thanks for it, to God the Father in Chriſt Jeſus in Eternity, who hath redeemed us out of the Darkneſſe of Death.

40. Therefore when we would know what Man is, and why there is ſo great difference and variety amongſt Men, ſo that one doth not as another doth, and that one differeth in Forme and Feature from another; wee muſt ſet before us the moſt inward Ground of his [Incarnation or] becoming Man, and conſider it, and then wee ſhall finde all.

41. For when a Man that is Regenerated in God, ſo that he ſeeeth the Light, beginneth to ſearch out his originall, then the Spirit of the ſoule ſearcheth in all the Three Principles, what^[466] he is in each of them; for wee know it, and cannot ſay otherwiſe, then that wee, in the Image of the Spirit, and alſo of the Body, in all the Three Principles, have but one onely rule [or Dominion] in us; but that Dominion is in three Sources [or qualities]: the Spirit and the Body is driven according to each Principle, and what Principle it is which getteth the upper hand in Man, ſo that Man with his will inclineth to it, according to that he performeth his work, and the other [Principles] doe but cleave to it, not having ſufficient power.

42. But when wee will ſpeake of the Image, wee muſt ſee what it is in the Ground thereof. For wee are ſowne as a ſeede in a field, into the^[467] Matrix; Now conſider what precedeth that: nothing but a longing will and deſire of Man and Woman to Copulate, and yet the fruit is not alwayes deſired, of which wee have an Example in Whores and Whoremongers, alſo indeed in the State of Marriage.

43. Now the Queſtion is, What is that which provoketh [to copulation] in the male and female of all kinds, as alſo in Man? Behold, in the Eternity all hath been in one Beeing, viz. the Tincture, which is the Centre and cauſe of Life, as hath been mentioned at large before, & alſo the Subſtantiality, which is generated out of the Tincture, which hath alſo all the formes of the Centre, yet without Fire, for^[468] it is a ſincking downe, and cannot kindle the Life in it, it is corporeall and affordeth Body; but not Life, for the fire affordeth life.

44. And wee give you to underſtand, in the Copulation, that the Man hath the Tincture, and the Woman the Subſtantiality, viz. the Matrix, which is generated out of the Tincture: Now obſerve, in the Eternity they were in one another, and this world ſtood therein as a Figure; for the Wiſdome had overſhadowed the Tincture, and received it into it ſelfe as the Body doth the Spirit; and this could not be brought to a ſubſtance viſible to the Angels, unleſſe God did move the Eternity, for the Angels are in a ſubſtance.

45. Now when God, viz. the Number-Three, moved himſelfe, there was moved therewith alſo the Centre of Nature in the Eternity, whereby all became Eſſentiall, Subſtantiall: the Tincture became ſubſtantiall and prevailed; and the Subſtantiality became materiall, and yet was not divided, for that cannot be, it is one onely^[469] ſubſtance.

46. And now when God placed the Fiat in the Materiall Subſtantiality, or as I may better ſay, did awaken [the Fiat therein] ſo that the Word in the Subſtantiality ſaid; Let there come forth all ſorts of Beaſts, according to their kinde; then there went forth out of the Materiall Subſtantiality two ^[470] kindes, and that Corporeally, for through the^[471] Word of the Lord, the Tincture tooke on it Subſtantiality: and the Spirit of the Subſtantiality tooke alſo to it^[472] a Body, and ſo there were two ſexes or kindes. The Body of the Tincture had in it the Centre of the Life: and the Body of the Subſtantiality had not the Centre to the Striking up of the Fire: indeed it had the life, but^[473] an unpotent life.

47. This wee demonſtrate thus that you may rightly underſtand it: look upon a^[474] flaming Iron, which ſendeth two ſpirits forth from it ſelfe, one hot one, which hath the Centre, and can kindle and awaken another fire: and one Airey one, from which water proceedeth, which hath alſo all Powers of the Fire; yet the Tincture therein is not fire, but it is an Eternall Barre, that no fire can be therein, and yet is the Spirit of the Fire, which hath its ſource out of the Fire, and its life like to the Fire, for in the Eternity there is no Death. Therefore in the female kinde, no life can proceed out of their Tinctures, but the Matrix muſt get the Tincture from the ſeede of the Male.

48. Thus wee declare unto you alſo the Ground of the difference between the Male and the Female kinde: for when God created the Materiall Subſtance, there went forth the kindes of all Eſſences in the Centre of Nature, according to all the Properties: for as you ſee the Starres, that one hath a property different from the other, which all, are created out of the Centre of Nature, according to the Materiall Subſtantiality, and ſo all Eſſences ſtood in the Materiall Subſtantiality, and the Fiat attracted all towards the Created Earth.

49. And there hath every forme of the Tincture, and of the Spirit of the ſeverall kindes, figured every one its own body, according to its Properties, as to be Beaſts, Fowles, Wormes, Fiſhes, Trees and Hearbs, alſo to be Metalls and Earth, all according as the life was in them. And this you may well perceive by the difference of each Dayes work [of the Creation].

50. For on the firſt Day, God Created the Materiall Water, (which hath an unpotent and life, and is a Barre upon the fire of the Anger, and upon the Devils ſmoaky Pit, where he thought in the burning fire to domineere over God,) Alſo [he then created] the Earth and Stones, and ſo the^[475] Groſſe part was ſevered, which conſiſted in mortall and fierce Eſſences, whereby Lucifer ſuppoſed to be King and Creator therein.

51. When this was done, God ſaid; Let there be light (let the Light of the Tincture open it ſelfe) and there was Light: then God ſeperated the Light from the Darkneſſe. Underſtand this rightly. Hee [God] ſhut up the fierce fire which Lucifer had kindled (which ſourceth out of the Darkneſſe) and let the Tincture in the Quinteſſence burne, as in the fat of the Water-Spirit, as in a Beaſt [the fire of its life burneth].

52. Thus the life did burne in the Tincture, and turned the fat, viz. the Oyle, into a Quinteſſence, viz. Bloud, and ſo that life did burne in the Bloud; for therein ſtandeth the Noble Tincture: and God hath reſerved in his own power the Centre of the Fire: for he hath ſhut it up in the Darkneſſe, as it hath ſtood from Eternity in the Darkneſſe: and ſo every Life ſtandeth in his hand: for if he let the fire come into the Tincture, then the Spirit is in the helliſh Fire.

53. Now when the light did ſhine out of the Tincture, he divided the Tincture into two parts, even as it divideth it ſelfe, viz. into the Fire-Life, and into the Light-Life: as was mentioned in the laſt foregoing leafe, and created the two lives, the fire-life to be a Heaven and a firmament between the Holy Meekneſſe, viz. the Heart of God: and the unpotent Aire-Spirit: and yet the Aire goeth forth from its Mother the Tincture of the Fire-ſpirit, and God dwelleth between them both.

54. The Fire-ſpirit of the Tincture, hath the Eternity^[476] in its Roote, and the Aire-Spirit hath the materiall life, which ſourced forth with the awakened Subſtantiality, and ruleth the outward Beaſtiall Life: for it is the Beaſtiall life of every Creature, alſo [it is the life] of Trees, Hearbs and Graſſe, it hath alſo a Tincture, but not ſtrong enough.

55. Thus you ſee, how the Life ſtandeth in the Water, and hath two Dominions, viz. Fire, and Aire, and you ſee whence the Bloud hath its originall, which maketh a Creature [that hath bloud] more Noble, then one that hath not bloud in it, for that Creature hath a falſe Tincture, and is proceeded from the Will of the Devill as you ſee in Vipours and venemous Wormes, they have not the Noble Tincture [or the Noble Life].

56. But when the Devill intended to be Lord in the Tincture, and would Create, he awakened ſuch a life in his will, which yet is not all his [life] he is indeed of the ſame Eſſences, and the Devills Bodies are figured alſo in Hell into ſuch Serpents, venemous Wormes, and^[477] ugly Beaſts: for they cannot in their own forme be otherwiſe; although indeed they have not a Body from the Divided Tincture from its Subſtantiality, but [they have a body] out of the Centre of Nature: out of the fierce Matrix, out of the Eternall Subſtantiality, out of the Darkneſſe, which is a Spirituall Body.

57. Now when God had Created the Earth, the water was over the whole Earth, which God ſeperated, that the Earth became dry, and called the Water Sea, Méér, which in the Language of Nature, ſignifieth a covering, and holding faſt the fierceneſſe of the Devill, a true reproach to the Devill, that his power was drowned, to expound this, very acute Writings are requiſite, and^[478] Man could hardly be able to apprehend it.

58. Thus the Earth ſprung^[479] in its own Eſſences and Tincture, which were alſo^[480] comprehended in the Firſt Creation.

59. It ſhall alſo be rightly expounded to you, which Moſes ſaith: God ſeperated the Water above the Firmament from the Water beneath the Firmament; that is, into the Water and Bloud of the [living] Creatures, for the water above the Firmament, is Bloud, and therein ſtandeth the^[481] Tincture, which ſeperateth the Heaven from the water beneath the Firmament, viz. from the Elementary water; as wee ſee that each of them hath its own habitation and Dominion: of which may be ſpoken more at large in another place.

60. Only wee underſtand therein two Kingdomes, viz. the ſoule dwelleth in the Bloud in the Tincture, and in the water dwelleth the Aire-Spirit, which is corruptible: for it had a beginning, but the ſoule had none; for the Tincture is from Eternity, and therefore the figures of all kindes muſt remaine in Eternity, account it not for an opinion, it is really ſo.

61. Now when Heaven, Earth, and the Elements were thus formed, then the fiery Tincture was as a ſhining Light, and was a Firmament, called Heaven: for this world had no other Light: And then God ſuffered the Centre of Nature to open it ſelfe in the Created Subſtantiality: (For this whole Principle became but one body) and there brake forth its Heart [viz. the Heart of this Principle] with its own proper will and^[482] faculties out of the Eſſences; that is the Sun, and the Starres are its Eſſences, and the ſix Planets are the Spirits at the Centre of the Heart; and the Sun is their Heart: all juſt as the Deity hath been from Eternity.

62. Thus there came a true life and underſtanding, with reaſon and^[483] perception, yet a Beaſtiall one, into the outward Tincture and the^[484] Aire-Spirit, and ſo the Great Wonders ſtood there manifeſt, for God had manifeſted himſelfe in a figurative forme; And you ſee that it is true, doe but conſider what wee have written before concerning the Centre of Nature, and ſo on, to the Light of the Majeſty, and concerning the Number Three, and you will finde heere in this world a figurative ſimilitude [of Him].

Conſider of the Planets.

63. Saturne, the firſt and higheſt, is aſtringent, cold, dusky, and maketh the deſiring and attracting: for it is the ſharpneſſe. If you will have a right underſtanding of this, you muſt^[485] tranſpoſe the Planets.

64. Firſt take the uppermoſt [Planet] and unto it the nethermoſt, for in the wheele every where is uppermoſt and nethermoſt, underſtand in the Wheele of Life, and it wheeleth the upper part nethermoſt when it turneth Round: which is onely to be underſtood concerning fond conceited Men, and Beaſts, with whom the wheele of Nature falleth a turning; for the Croſſe ſtayeth it.^[486] Therefore obſerve well: Saturne attracteth the Moone, which is beneath, and cauſeth in the Matrix of the Creature, the^[487] Corporiſing, viz. that there be fleſh; for Saturne and the Moone make Sulphur [or Corporeity].

65. Now Saturne deſireth onely to ſhut up, it ſeiſeth upon and holdeth faſt; as [in turning] Liquor into a Sulphur. But Saturne hath not ſul; for ſul is from the Liberty, but Saturne hath a willing, and the will hath ſul, for it originally proceedeth out of the Majeſtie.

66. Conſider now, beneath Saturne ſtandeth Jupiter, which is proceeded out of the vertue of Sol [or the Sun] as the Heart of Saturne (elſe there would be no deſiring, no Saturne) for Nature deſireth only the Heart, and Sol, [or the Sun,] yet Jupiter is not Sol; But is the Braine.

67. And obſerve it, the wheele of Nature windeth it ſelfe from without inwards into it ſelfe; for the Deity dwelleth innermoſt in it ſelfe, and hath ſuch a Figure [as followeth]. Not that it can be delineated; it is onely a naturall ſimilitude; Even as God ^[488] pourtrayeth himſelfe in the Figure of this world. For God is every where Totall, and perfect, and dwelleth thus in himſelfe.

68 Obſerve; The outward Wheele is the Zodiack, with the Conſtellations, and then the Seaven Planets follow, to Sol, after Sol ſtandeth Fire, after Fire Tincture, after Tincture Majeſty, after Majeſty the Number Three with the Croſſe.

Although this Figure is not ſufficiently delineated; yet it may ſerve to be conſidered on; and a Draught might be made of it in a Great Circumference, for the help of thoſe that are of the weaker underſtanding, to conſider of it.

69. And obſerve it, the deſiring goeth inwards into it ſelfe towards the Heart, which is God, as you may conceive by ſuch a Figure: for the Regeneration goeth alſo into it ſelfe to the Heart of God.

70. Obſerve it alſo well: for it is the Centre [or the Ground] of the outward Birth. In the Eighth Circumference [next] after the Zodiack is the Globe of the Earth; after that right againſt it about on the wheele is^[489] Saturne, and going about the wheele there is the^[490] Moone, and againe about on the wheele is^[491] Jupiter, and againe about on the wheele is^[492] Mercury, and about againe is^[493] Mars, and then^[494] and^[495] Sol in the midſt, and after Sol, the Fire which Sol affordeth, and after the fire the other World, viz. the Heavenly Tincture, and after the Heavenly Tincture the Number Three, viz. the Eternall Heart, and that is the Eternall Centre of Nature, and in the Eternall Centre is the whole Power of the Majeſty of God throughout, held or ſhut up by nothing, and is of no ſubſtance or nature [imaginable] even as the ſhining of the Sunne.

71. You may well perceive what wee ſet before you, thus; The Zodiack with the Conſtellations belong to the Minde, as well in the Deepe of the World, as alſo in the Creature, the Twelve Signes are the twelve parts which the Croſſe in the Centre maketh; from which the Upper Dominion is divided into twelve Parts, as alſo the Minde is; For the ſix Formes in the Centre beſides Sol, doe each of them divide themſelves into two Parts ([Sol divideth not it ſelfe but onely into the Number Three, or into the ſplendour fire and Tincture]) one according to the Tincture that hath Life [in it], the other according to the Tincture of the Aire, which hath ſpirit [in it] and yet maketh no Life.

72. Thus the Signes are Twelve, which divide themſelves into two Governments, viz. into a Heavenly according to the Tincture, and into an Earthly according to the Spirit of this world, viz. the Aire, and the two Kingdomes are alſo twofold, viz. in the Tincture of the Fire there is an Angelicall Kingdome, and^[496] backwards a Helliſh; and the Kingdome in the Spirit of the Aire is alſo twofold: for the inward [Kingdome] is the Spirit of God, and the outward is the Spirit of the Creatures; as David ſaith; The LORD rideth upon the wings of the Winde; that is the Spirit of God which cometh to ſuccour and relieve his worke.

73. So alſo the Tincture Kingdome in God maketh ſix formes, and that of the Spirit, out of the Tincture, which is the Heart and life, and is the Spirit of God, maketh alſo ſix in Number, and they are together Twelve in Number; Theſe the Woman in the Revelation, which the Dragon would devour, weareth upon her head, being twelve Stars: for one number Six ſhee received from the Spirit of this world, wherein the Holy Ghoſt^[497] keepeth the Eternall Life, and the other number ſix ſhee hath from the Eternall Tincture out of the Eternall Centre out of the Word: for ſhee weareth the Angelicall Zodiack and alſo the Humane.

74. And each Centre hath ſix in Number, which make together the number Twelve: the ſeaventh number of the Centre is Subſtantiality, and the [Dominion or] Kingdome; for God became Man, and brought the two Kingdomes into one; for Men and Angells are in one Kingdome in God.

75. And ſo the Image^[498] in the Revelation hath twelve Starres upon the Crowne: for the Image^[499] repreſenteth God; it is the ſimilitude of God, in which he revealeth himſelfe, and wherein he dwelleth. The Crowne ſignifieth the Power of the Majeſty of God, as a King weareth a Crowne, which ſignifieth Dominion and Majesſy.

76. But that the Image weareth a Crowne with twelve Starres upon the Crowne, it ſignifieth, that the Deity is above the Humanity, and that Mary is not God himſelfe; But the Crowne ſignifieth God, and the Starres [ſignifie] the Spirits of God: ſix in the Deity, and ſix in the Humanity: for God and Man are become one Perſon: Therefore Mary alſo weareth all [the twelve Starres] for wee are Gods Children.

76. Seeing then, that the number Twelve containeth two Kingdomes in the Doubled Number [of ſix] viz. an Angelicall and a Humane, each in the Number of ſix, which together make Twelve, ſo alſo the two Kingdomes have other two numbers of ſix in them; (viz. the Fire, the Kingdome of the Abyſſe; and the Aire, the Kingdome of^[500] living Creatures and all Earthly things;) and theſe have each of them in the Centre, the number ſix, according to the ſix Planets, Earthy and according to the ſix Planets, fiery, which now together make the number of Foure and Twenty, which are the foure and twenty Letters in Languages, whence they are ſprung, and wee perceive that the Tongue ſpeaketh that which is Good, and that which is Evill, that which is heavenly, and that which is Devilliſh, according to the two^[501] ſources of the Letters: as their proper names intimate, according to the Language of Nature.

77. Now when this number according to the^[502] Number Three, is numbered to thrice foure and twenty, (as indeed the number Three doth manifeſt it ſ[•]lfe in Three Kingdomes and Perſons, and according to the Number Three all is Threefold, but according to the Creatures all is Twofold) then the ſumme is ſeaventy-two in Number, which ſignifie and are the ſeaventy-two Languages, which ſignifie Babell, a Confuſion and Wonder.

78. If wee ſhould goe on here, wee ſhould ſhew you the Whore and the Beaſt which the Revelation ſpeaketh of, and moreover all the Wonders which have been ſince the world began: the Greateſt Secret Lyeth herein, and is called Myſterium Magnum, The Great Myſterie, and all the Controverſies in matters of Religion and Faith ariſe from hence, and all willing Evill and Good.

79. The Seaven Spirits, wherein the Sonne of Man conſiſteth, in the Revelation, are the ſeaven Spirits of Nature: one of them is the Kingdome, and the ſix are the Centre of Nature, [viz. the] Heavenly, if this be ſet downe according to the^[503] Humane Number, it maketh the number Twelve, and according to the two Kingdomes, viz. the Kingdome of God, and the Kingdome of this world, out of^[504] which the Faithfull are Generated, then there are Foure and Twenty Spirits, which are the Elders before the Throne of God, who worſhip God, and the ſlaine Lamb; conſider it well.

80. Wee further intimate concerning this world's Centre of Nature, thus: The Birth of Life windeth it ſelfe like a wheele inwards into it ſelfe, and when it cometh to the innermoſt point, then it attaineth the Liberty, yet not [the Liberty] of God, but onely the Tincture, out of which the Life burneth.

81. For that which will^[505] catch hold of God muſt paſſe through the Fire: for no ſubſtantiality reacheth God, unleſſe it ſubſiſt in the Fire, underſtand, in a peculiar Fire: if that ſhould kindle, the world would melt away: Wee meane not the Fire of the Out-Birth, which is no Fire, but onely a ſharp fierceneſſe, which conſumeth the outward Subſtantiality which ſpringeth from the water, viz. Wood and Fleſh, but doth not ſtirre the Inward Fire in Stone.

82. Therefore obſerve it; the Liberty^[506] without the Nature of this world, is onely the Eternity without ſubſtance. Now as the Eternall Centre generateth it ſelfe out of the Deſiring of the Eternall willing, as is mentioned before; ſo hath alſo the other Centre of the Third Principle, (through the Word Fiat in the Out-birth, out of the Eternall,) generated it ſelfe [in like manner].

83. For from the firſt Creation of the firſt Day, the Outward Centre of Nature had wound it ſelfe Thrice about (underſtand before the Sun and Starres were corporeally created), and had attained Six Formes, Three ſuperiour and Three inferiour: and there are alwayes Twelve of them that belong to one Forme of the Centre: where there is alwayes a Signe, underſtand, the^[507] Signes in the Eighth Spheare (in the Crowne).

84.^[508] Saturne with his harſh ſtrong attracting and cold, is one Forme and Spirit in the Centre, which ſhutteth up the Abyſſe, and maketh darkneſſe in the Deepe, and attracteth the Subſtantiality of the Outward power of this Principle, and the Centre windeth about like a wheele; and that which is concrete ſtandeth over againſt Saturne, as in a wheele, and is called Monde, (the^[509] Moon] in reſpect of its property, which would be too large to ſet downe in writing.

85. Then the wheele windeth further Inwards into it ſelfe, and maketh^[510] Jupiter: for Saturne with its attracting deſireth the Liberty of the Divine Subſtance, but he maketh Him [the Braine;] for it catcheth with its deſire the power of the Liberty, and not the Liberty of the Divine Majeſty it ſelfe, which is without ſubſtance.

86. But becauſe there is underſtanding in the Power, and yet the Power cannot in its own might awaken the underſtanding; therefore Jupiter deſireth a Life in the Power, and that is about on the wheele^[511] Mercurie: for the wheele is alwaies winding about, and Mercurie is a ſtirrer, a maker of a ſound & a noyce, and yet hath not the life, for^[512] that exiſteth in the Fire; and therefore it deſireth the fierce ſtormy Turbulency, which ſtriketh up the Fire; and that about on the wheele is^[513] Mars, which is a rager, ſtormer, and ſtriker up of the Fire.

87. But now the Foure Formes cannot ſubſiſt in the Fire: for they have Subſtantiality, and the Fire deſireth Subſtantiality, (for the Fire it ſelfe ſubſiſteth not, if it have not fuell to feed upon) which Subſtantiality deſireth Meekneſſe, and that about on the wheele is^[514] Venus: for it is the Meakneſſe of the outward Nature, and maketh Love; for it is that which the other five Formes deſire: for every Forme windeth it ſelfe inwards and deſireth the Liberty of God, which is meeke ſtillneſſe, and as nothing, and yet is All: and if they have the Meekneſſe, which alſo maketh water [to be], then the water is Thick, and is like a duskineſſe which deſireth Light, and becometh pregnant with it, ſo that the Meekneſſe, viz. Venus hath a luſtre of its own above all the Starres in the Firmament; for the deſiring catcheth the Light.

88. Now the Light is without ſubſtance, and only ſtill and meek, which deſireth life and ſpirit, and yet can produce no life nor ſpirit our of the Water and Meekneſſe: therefore Venus deſireth with its Meekneſſe and Light, the Heart; that is, the power and vertue of all Formes, and ſo it catcheth the Heart, which about on the wheele, in the Point, is the^[515] Sunne, which is the Heart of all the ſix Formes, and they are the formes of their Heart, which together is a life. Now if that were unſtedfaſt and ſhould^[516] paſſe away, ſo often as the wheele windeth once about, and though it would be long, it would endure but a Seculum, Age, or Terme of Nine and twenty yeares.

89. Now the ſeaven Formes deſire Fire, [being the Eighth Number] [and the Eighth Number deſireth a life,] which may continue, for the Heart is not alive without Fire, and [therefore] the Heart catcheth hold of the Fire: and that fire is fierce and conſuming, and conſumeth all the ſeaven Formes of the Centre with their Subſtantiality.

[The Heart ſtandeth between two Worlds.]

90. Thus The Heart is in Anguiſh, vexed within and without, for it hath nothing more in the ſubſtantiall life outwardly, though it ſeeketh yet it findeth nothing, and yet ſeeketh with anxious longing, and penetrateth through all formes, and ſeeketh mitigation of the Fire, and yet cannot ſo finde it neither.

91. Thus all the ſix formes of the Heart receive the vertue of the Sun: for it penetrateth mightily into all the ſix Formes, and ſeeketh reſt and eaſe, and if it finde not that, then it preſſeth in it ſelfe forth from it ſelfe through the Fire, and deſireth the Eternall Liberty, and attaineth the Liberty through deſiring, and yet cannot be Free, for the ſharpneſſe of the Fire is in its deſiring. But the Liberty attracteth it ſelfe in the deſiring in the Fire: for the deſiring preſſeth into it [viz. the Liberty].

92. Thus the Liberty ſharpneth it ſelfe in the Fire, and appeareth through the Fire as a flaſh [of Lightning] that is the Glance and ſhining of the Sun, and that ſharpned Liberty deſireth its Eternall Delight, viz. its meeke ſtill vertue, and preſſeth inwardly into it ſelfe into the vertue: and that Eternall vertue in the Liberty is the^[517] Eternall Word, and that Word is Generated out of the Eternall Heart, and in the Heart is the ^[518] Croſſe of the Number Three, and is the End of^[519] Nature; and in the End is the vertue and Glance of the Libertie, which is generated out of the Eternall Centre, out of the Heart upon the Croſſe, and is called the divine Majeſty of the Eternall^[520] Subſtance.

93. Now conſider, as the outward Deſiring of the outward Nature goeth inwards into it ſelfe towards the Eternall Heart, which is God: (for the outward Nature longeth againe after the ſubſtance of the Liberty, to be as it was before the Creation, that it might be delivered from the vanity, viz. the fierce Wrath:) ſo alſo the inward Heart longeth after the outward Nature, and would faine manifeſt it ſelfe outwardly in figurative^[521] ſilimilitudes, and thus the inward deſireth the outward for a figure, and the inward catched the outward in its Deſiring

94. For the ſimilitude of the Eternall Centre was indeed already before the Creation of the Sunne and Starres in the outward Subſtantiality: but it was not figured and kindled [as a Limmer before he draweth a Picture hath an Image in his Minde, but not framed exctly].

95. Thus Gods Heart of the Number Three, put its will into the aſtringent Fiat, into the Matrix of Nature, into the Heart of the Out-birth, into the Firmamentall Heart, viz. into the Place of the Sun, and Created with the Spirit of his Mouth [the ſpirit of the ſoule] through the Fiat round about on the wheele, the^[522] ſeaven Formes of the Centre of Nature, for as the wheele turneth and windeth ſo went the Fiat alſo Magically, in the middeſt in the willing of the wheeling.

96. And ſeeing the Out-birth of the Earth was a ſinking downe of Death, therefore the Life turned away from that Death upwards. And you ſee that the Three Planets, ^[523] viz. the Formes of the Centre of Nature (which make the Spirit of the Centre and the Houſe of the Spirit,) ſtand upwards above the Sun, as the life in its beginning taketh its Originall: and the Three which belong to the body and to Mobility, beneath the Sun one under another, even as the Corporiſing taketh its Originall, and the Heart, viz. the Sunne, in the middeſt; and the forme ſtandeth right upwards towards the firmament, as a Man.

97. Which you are to underſtand thus: obſerve, above the Heart, the Sun, ſtandeth Mars, which is the ſtriker up of the Fire, and a kindler of the Heart, and a breaker in pieces of the Eſſences, that the thick Subſtantiality may not remaine covered and ſtifled, it breaketh that, ſo that the Spirit can awaken the^[524] faculties, for it maketh the Tincture in the Sun.

[Mars is Poyſon and Anger, and denoteth the fierceneſſe of the Fire, as is mentioned before concerning the Centre: it is the bitter raging Forme in the Wheele, and cauſeth the Eſſences in the flaſh of the Fire: It is a cauſe of the Life. The Sun and Mars have together the Tincture-Life: and Venus with Mercurie and the Sun have the Spirit-life, viz. the Aire; that is the Feminine Life, underſtand the Matrix, viz. a female Life of all kindes].

98. And above Mars ſtandeth Jupiter, which is the power and vertue of the Heart, (to which, Mars giveth its fire-life which it receiveth out of the Heart of the Sun) that maketh the Braine, wherein Mars can dwell.

99. And above that, ſtandeth Saturne, which attracteth the vertue, and maketh for the ſpirit a houſe, viz. the^[525] Brainpan, and maketh the Subſtantiality, as the skin upon the Body; thus the Outward life upwards from the Sun, [or Heart], is the Head, a houſe for the Spirit, which taketh its originall in the Heart in the Fire, and dwelleth in the Head in the five ſenſes in the Aire-Life.

100. And under the Sun downwards, is Venus; which taketh its originall, from the preſſing forth out of the Fire, out of the Tincture, and therefore hath its peculiar luſtre, it maketh Water and Love, and is a ſincking downe, for it is a cauſe of the Suns Subſtantiality, and a beginner of the Inferiour^[526] Body, alſo it hath the Tincture, and is a cauſe and beginner of the Seede to another Centre, to Propagation; for it ſtrengtheneth it ſelfe with the ſuperiour power and vertue, and receiveth therewith the forme of the Spirit, both from the Heart, and from the Braine: for all Formes deſire to have it, and doe mingle with it: for it is Love and^[527] Meekneſſe. Thus it hath the power and vertue of all Formes, and is a pleaſant^[528] Lutiniſt: for it ſingeth a ſong, that they all love to heare and^[529] reliſh; which ought to be well conſidered.

101. And below Venus is Mercury, to whom Venus give its vertue, together with its ſincking, and therefore Mercury is ſo pleaſant and loveth to talke of all then^[530] Ingenuities of Nature, it is a nimble ſudden awakener of the Seede which Venus giveth to it: for it will [needs] awaken the Body [or bring the body into beeing, and becauſe it hath much skill, therefore it will^[531] wander into every thing, and giveth ſpeech to the Body, and awakeneth the Body, and giveth it ſenſes, eſpecially in the Braine, and in the Matrix of the Seede.

120. Under Mercury ſtandeth the Moone, and there the ſincking ſtandeth ſtill, and is a ſubſtance mixed of all: it affordeth the Carcaſſe, and all that belongeth thereto: it taketh all to it, and maketh the whole Image as a Beaſt; it is the Corporeity: Venus congealeth in it; it retaineth all; for it letteth nothing ſinck downe, and it ſtandeth alwayes in feare of falling, in reſpect of the Earth, which ſtandeth under it; for it feeleth the Anger in the Earth; and therefore is affraid, and doth not ſinck downe, but runneth and maketh haſt about, as if it were fugitive: it is a falſe thing, for it deſireth both that which is ſuperiour and that which is inferiour, and flattereth with the Centre of the Earth, and with the Centre of the Sun.

103. And as this Dominion or Goverment in it ſelfe is, ſo is the Dominion in every Creature, alſo their life ſtandeth thus: and you ſee how the Wheele turneth round, as [in] in the Centre, and the body with the Eſſences ſtandeth ſtill.

104. The ſix Planets run round about the Sun, as about their Heart, and afford vertue to it, and draw vertue from^[532] the Sun: ſo alſo the life windeth it ſelfe thus about the Heart, and penetrateth into the Heart; for the Spirit-Life penetrateth to the ſoule, which burneth as a light, out of the Heart, out of the Tincture of the Heart, and windeth it ſelfe inwards thereinto, and they alwayes drive forth one another: and ſo this forme is as a turning Wheele: for the Life of the Spirit is thus in its Originall.

105. They who ſay, that the Sun^[533] goeth forth, ſpeak as the blinde doe of colours, and have never knowne the Centre [of Nature] yet they are not to be blamed for that: for it was reſerved [or ſealed] till the Seale of the Sun opened it ſelfe, at the ſeaventh ſounding of the Trumpet. Obſerve this, it is no fiction or boaſting: it doth concerne you all, or elſe you will die in blindneſſe, for which God is not to be blamed.

106. The World after the Fall hath but one Eye, for it hath lived under the ſix Seales, underſtand, under the ſix Planets, with its knowledge: but you^[534] ſhall ſee the ſeaventh Seale with the Eye of Sol, wee heere ſpeake what wee know.

107. Underſtand us aright, thus, wee will give light to thoſe that hardly apprehend it: Behold and obſerve: The whole Government of this world in every Life cometh from the Conſtellations good and evill; and they are alſo the cauſe, that the foure Elements, Fire, Aire, Water, and Earth, were ſtirred up: elſe all in this world would be ſtill.

108. And ſo now you ſee the upper Government, eſpecially in the ſeaven Planets: for they are the Government or Dominion of the Spirit, and that is two-fold: They have the Tincture-Government, viz. the Fire-Life, and alſo the Aire-Government, viz. the Water-Life: the Three Planets above the Sun, doe together with the Sun manage the fire-life and Government: and the Three beneath the Sun, are the going forth of the fires-Tincture, and are a ſincking downe, and doe together with the Sun manage the Aire-Government, and have the female kinde, for they have the Subſtantiality of the Matrix, and the Tincture of the Upper Matrix; the Tincture retaineth the ſoule, and the Nether Matrix of Venus [retaineth] the Spirit

109. Thus the Upper deſireth the Lower, and the Lower deſireth the Upper, and is indeed but one body: for Sol is the Heart, and hath the Luſtre of the Majeſty of this [outward Third] Principle.

110. Thus you underſtand the Two ^[535] kindes, the Male and the Female; The [Male or] Man is the Head, and hath in him the Upper Government with the fire of the Tincture, and he hath in his Tincture the ſoule, which is deſirous of Venus, which is the Corporeall Matrix: for the ſoule will have ſpirit and alſo body, and that hath the Matrix of the [Female or] Woman.

111. And the Lower Government is the [Female or] Woman, and her Government conſiſteth in the Moone: for Sol affordeth it Heart, and Venus [affordeth it] Tincture, and yet hath no fiery but a watery [Tincture]: and therefore^[536] it affordeth the Aire-Spirit, and her Tincture doth not ſtand in the^[537] Wiſdome, and therefore the Man muſt Rule her: for the Tincture of the Fire is the ſharpe Tryall of every^[538] Subſtance.

112. Mercury is the ſtirrer up of^[539] their Tincture: and therefore they are ſo talkative, and the Moone hath^[540] their Matrix, which is our of all the Planets, and is afraid of the Earth, and therefore maketh ſuch haſt, and taketh vertue and power in the wheele, from all the Planets and Starres, where ever it can: It deſireth Sol vehemently: and therefore draweth alſo his Luſtre to it ſelfe; and as the Moone longeth after the Sun; for it ſelfe is of an earthly quality, and deſireth the Heavenly Heart: ſo alſo the Feminine Matrix longeth after the Heart of the Man, and after his Tincture, viz. after the ſoule: for the foule is the Eternall Good.

113. Thus Nature longeth after the Eternall, and would faine be delivered from the vanity. And thus the vehement deſire in the Feminine and Maſculine^[541] Gender of all creatures doth ariſe, ſo that one longeth after the other for Copulation. For the body underſtandeth it not, nor the Spirit of the Aire, onely the Two Tinctures, the Maſculine and the Feminine doe underſtand it, for a Beaſt knoweth not what it doth, only the Tinctures know it, which drive it thus.

114. For the Fiat ſticketh in^[542] them, they muſf manifeſt the great Wonders of God: For the Spirit of God moveth upon the Water of the Matrix in Venus, and in the Matrix of Jupiter, (viz. in the Matrix of the Braine) and leadeth the Fiat.

115. For the Heart hath the Matrix of Venus, and the Braine hath the Matrix of Jupiter; thus the Spirit of God rideth upon the wings of the Winde in his own Principle: and yet goeth forth from the Father and the Sun, in the [continuall] Creation; and openeth the Wonders, which were ſeene from Eternity in the Wiſdome: and therefore he is the Workmaſter of Every Beeing; and is ſent of God to that purpoſe.

The Tenth Chapter.

Further of the creation of Every Beeing: And how Man may ſeeke and finde himſelfe: Alſo how he may finde all Myſteries, even to the Ninth Number and no Higher.

1. YOur ſeeking in the Starres and Elements, ſuppoſing to finde the Myſteries of Nature, is but labour in vaine, you finde no more but one Eye, and ſee with but one Eye, and when you ſuppoſe you have found Sol, you have ſcarce found Luna, but onely a Glance of Sol, and are far from the Heart, and doe but run with the Moone about the Centre.

2. There is but one way, which you muſt goe, if you will finde the Great Myſtery, Myſterium Magnum, for if you ſhould ſeeke in Luna all your life long, it would be wholly in vaine: your deſire would remaine to be but Luna: if you ſhould take great and hard labour and paines in Mercury, and ſuppoſe the Stone lyeth therein, your Alchimey would prove but dung and droſſe.

3. When you come into Venus, you ſuppoſe you have Sol, and that it is Gold, but it is the Woman [or female] and hath onely a watery Tincture, her life is Aire, and ſo you vainly labour^[543] in the Body: but if you take the Spirit of the Tincture, then indeed you goe in a way, in which many have found Sol; but they have followed on the way to the Heart of Sol; where the Spirit of the heavenly Tincture hath laid hold on them, and brought them into the Liberty, into the Majeſty, where they have then knowne the Noble Stone, Lapis Phil[•]ſ[•]ph[•]rum, the Philoſophers Stone, and have ſtood amazed at Ma[•] blindneſſe, and ſeene their labouring in vaine.

4. Would you faine finde the Noble Stone, behold wee will ſhew it you plaine enough, if you be a Magus, and worthy, elſe you ſhall remaine blinde ſtill: therefore fall to work thus: for it hath no more but Three Numbers: ^[544] firſt tell from One till you come to the Croſſe, which is Ten, and is a Croſſe Number (from one to Ten is one Number) but you have power only over the Number Nine, you muſt ſtay at the Tenth, for it is the End of Nature, which the Creature ought not to ſearch into: if the Creature ſtay under the Croſſe, it remaineth in the conceived will of God: and then it hath^[545] Ten times Ten, that is, an hundred, and^[546] Ten times an Hundred is a Thouſand: and there lieth the Stone without any great paines taking, for it is pure, and is not defiled with any Earthly Nature: Make it thus, as I have written above [in the ninth Chapter] concerning the Centre: Tranſpoſe the Planets that are about the wheele; and take alwayes one Maſculine, and then one Feminine, one for the Spirit of the ſoule, and the other for the Aire-Spirit, you need not take care for the body: for each Planet maketh a body to it ſelfe well enough according as its deſire is: Begin with Saturne (for he is the firſt to the Fire-Life to the Noble Tincture): and then goe about the wheele to Luna: for you muſt alwayes take one Planet for the Life of the Tincture, and then one for the Spirit of the Aire, for the one ſubſiſteth not without the other, or elſe you get a Spirit without a Body, a fire-ſpirit, which burneth in a Lanthorne like a kindled Fire, but it yeeldeth nothing, it is onely a meere Pride, willing to be, without a Body.

5. Goe thus about in the wheele to Sol, which is the^[547] ſeaventh Number in the firſt Number [or account]: and when you get into that, you ſuppoſe you have the Stone: but it doth not prove fixed, Mars deſtroyeth it: goe on further through the Suns fire, which is the^[548] Eighth Number, & when you come through it, lay hold through the Tincture on the Eternity [which] is the^[549] Ninth Number, and bring that upon the Croſſe, upon the^[550] Tenth Number, which is the End of Nature; heere handle the ſtone, and take as much of it as you will, no fire will deſtroy it: it is free from the Wrath and Outbirth: its Splendour and Light ſtandeth in the power of the Majeſty: its Body is out of the Eternall Subſtantiality, its number upon the Croſſe is an Hundred, and in the Majeſty a Thouſand.

6. Wee give this to the Seeker: for none finde the Stone in Luna, unleſſe he come upon the Croſſe into the Tenth Number: and then if he long further to ſeeke this world, and would faine have the ſplendour of this world, and deſireth the Stone of this world, viz. in Mettalls; let him goe thus from the inward into the outward; let him goe into Luna, and divide or break it into a Thouſand Parts, and give it a little of Sol, but if its^[551] covetouſneſſe be great, then give it a ſeaventh part of Sol, and then it is^[552] compleate.

7. For all the Planets and Starres run after the Heart, every one of them taketh ſtrength and vertue from the Heart, and maketh to it ſelfe its own Body; for Luna is out of all the ſix Planets, and hath even Sol, but not the Heart; for it hath Sol onely in Deſire: as you ſee that it ſhineth with^[553] Sol, and not with a ſplendour of its own: and therefore the Spirit of the Heart muſt be added to it, which was pure before, and then all the Planets reſort to it, each of them deſireth the pure childe, and each^[554] buildeth its houſe therein: But looke to it, have a care of Venus, that it may not by tattleing bring its feminine Tincture therein: for it appeareth bright and faire: but it is a Woman, and maketh a dark Body, and quickly devoureth Sol: keepe black Saturne in Mars'es heate, and ſo at length bounteous Jupiter will appeare, who is courteous and kinde, and hath the ſuperiour Houſe, the Houſe of the Spirit of the Tincture, when it is come out from black Saturne, then that is the Metalline Stone.

8. Trouble not your ſelfe ſo very much and long with Fire, it affordeth no more then it is able: or elſe you Number back againe into loſſe, indeed not into perdition, but yet in Solem Hungariae, into the Sol of Hungaria: Venus exulteth the more, but your covetous hope and expectation is diſappointed and taken away: Although indeed you ought juſtly to reſt ſatisfied in the Tenth Number: for the riches of this world is but dung [and droſſe] and if you attaine to the Tenth Number with your former preparation, you need not take ſo great care about the Number Thouſand: it ſtandeth upon the Crowne of the Virgin, in which are ſet Twelve Starres: ſix [of them] Divine, and ſix Humane:^[555] the Crowne hath the Number Thouſand, and the Virgin the [Number] Hundred.

9. Chriſt ſaith; Seeke firſt the Kingdome of God, and all other things will be added to you All lyeth in the willing, for the willing maketh the deſiring, and the deſiring receiveth where nothing is, though indeed there is ſomething there; yet it is hidden to us Men, unleſſe a Man have attained the Stone upon the Croſſe, and then he findeth where Reaſon ſaith there is nothing; for that which hath not been from Eternity is not at all, and thereof wee know nothing, we know onely of that which is, and hath ever been, though indeed not manifeſted to us Men, but yet is of God in his Wiſdome, from Eternity to Eternity.

10. Therefore, although wee ſpeake of two Kingdomes, viz. of the Kingdome of God, and of the Kingdome of this World, in that manner as if we ſaw them with bodily eyes, let it not ſeeme a wonder, if God reveale himſelfe in Man, then is he in two Kingdomes, and ſeeth with twofold Eyes, and yet this way is not ſo hard and difficult, as Reaſons ſeeking in outward things: it lyeth all in the willing; the outward willing muſt enter into the inward, it muſt deny it ſelfe, as if it were dead to the outward, and had no life in the outward, and yet liveth: as God liveth and is in the outward, and the outward is dead to him, ſo that it cannot apprehend him: ſo alſo thou O Man, thou art with thy ſoule in the inward: but thy ſoules will hath turned it ſelfe about with Adam into the outward: therefore if thou wilt behold God and the Eternity, turne thy ſelfe about with thy will into the inward; and then thou art as God himſelfe; for thou wert thus created in the beginning, and thus thou liveſt according to the inward will unto God, and in God, and according to the outward [will thou liveſt] in this world; and hath both Kingdomes thy own, and art indeed rightly an Image and ſimilitude of God; thou ſearcheſt out all things, and findeſt that which lay hidden in ſecret; for thou findeſt that in the Eternity, and beholdeſt it ſtanding backward in the Out-birth in the Figure.

11. The Ground of the Creation of this world, is much eaſier to be knowne in the Inward Man, in the Will of God; then viſible things to the outward [Man]: the outward knoweth leſſe, that which he ſeeth with his eyes, and taketh hold of with his hands, heareth with his eares, ſmelleth with his noſe, and taſteth with his mouth, then the inward doth the Ground and the Exiſtency of the outward: The Inward ſeeth indeed the Creature in the Ground of it; but is as it were dead to the outward, and yet liveth therein; and in that he liveth to the outward, he liveth to God, in regard of his Works of Wonder, in that he manifeſteth, and bringeth into Beeing, that which ſtandeth hidden in the Figure.

12. And yet wee ſay ſtill, that the Eternall ſtandeth in the willing, and the will maketh deſiring, and in the deſiring ſtandeth the Figure of the willing. Thus it was before the Time of this world: But when God moved himſelfe in his willing, he ſo created the deſiring, that it ſtood in a Beeing, and other then this very thing wee know nothing.

13. Therefore now the deſiring, is another thing then the willing, for the willing is without Beeing [or Subſtance], and the deſiring maketh Beeing: and ſo out of the Eternall Nothing is come whatſoever is, and before there was nothing, but onely a willing, which was a Virgin without Image, and yet was a figure of an Image in the willing: and this figure hath diſcovered the Spirit, and created it into a Beeing [or Subſtance], as wee perceive in the Forme of this World: the Figure hath cauſed the Spirit, that it hath Expreſſed the Wonders in Figure, and that is the Matrix of the Genetrix, and that is the Spirit of this world: for the Spirit could^[556] expreſſe nothing but a ſimilitude of it ſelfe; for there was nothing elſe.

14. Therefore wee demonſtrate the Creation to you thus; for to create ſignifieth to comprehend in the willing, whatſoever ſtandeth in the figure in the willing: for when a Carpenter will build an houſe, he muſt firſt Frame a Modell of it in his willing, how he will build it, and then he buildeth it according to the Modell of his willing.

15. Thus alſo hath the Spirit of God framed in his will a Modell after his likeneſſe, and ſo created that Modell: for you ſee in this world, that when the Spirit through the word Fiat (upon the Firſt Day) created the Out-birth in the Wrath, viz. Water and Earth; he comprehended the Figure in the Will; and that was the Heaven, which he created on the Second Day, and tryed the Work on the Third Day, and ſuffered to proceed out of the Earth, formes and Images out of the Eſſences, viz. Trees, Hearbs, and Graſſe, which were Images of the Eſſences of the deſiring: but the Image of the Spirit remained ſtill hidden, and yet was in Beeing even unto the Fourth Day. (Heere underſtand) a Day without the Sunne, is one turning about of the wheele of Nature in the deſiring of the willing, and the Inward Will hath the Number Six, according to the ſix Spirits, and the outward [Will] in the deſiring of the Figure hath alſo the Number Six, according to the ſimilitude of the Spirit, and the two Kingdomes [viz, the inward and the outward] make with their Number Sixes^[557] foure and twenty; which divide themſelves into foure parts, viz. ſix before noone, and ſix after noone, ſix before midnight, and ſix after midnight, till the beginning or morning againe.

16. And according to this, the Spirit in the deſiring did ſet a ſigne, and a Reckoning, whence Times and Yeares proceed, which were not before; for Every Number [of the] Twelve, which is heavenly Divine, and Earthly, humane or Beaſtiall, hath a ſigne in the Firmament, which the Spirit created into a viſible Beeing, together with the Crowne of the Centre, which is the^[558] Circumference of the Conſtellations. And we give you notice, that the Creating of the Spirit, is a going forth out of it ſelfe into the outward. For in Loco Solis, in the place of the Sun, is the Point, where the Spirit created the ſimilitude: for the word Fiat ſtood there, and went forth from the inward Number Ten as a Body, & that is Luna, and in ſuch a comprehenſion was the manner and forme of the Deepe apprehended: and the Spirit went forth, and drave the Eſſences of the Centre even to the Crowne: and there^[559] comprehended them with the Signes, and all Formes of the Image, which ſtood in the Virgin in the Figure in the Willing, and they are the Starres, and created them as a Circumference [or Sphere] of the Spirit, and they are all together a Body of that Spirit which is called Sol: for there the Eternall Spirit hath comprehended or conce[•]ved the ſimilitude of the Spirit [of this world]: and it goeth thus forth out of the Naturall Body of this World, as a Spirit: even as the Eternall Spirit [goeth forth] out of the Eternall Centre of Nature, out of the Number Ten. And as they have ordered themſelves with their Revolution in the Three Dayes, underſtand, before the Sunne [was], ſo they alſo remained ſtanding in the Fiat in that^[560] Order, and are not materiall or palpable, though as to the Eternity it is a materiall beeing, but not as to Ʋs, but they are Powers; an Out-Birth out of the Eternall hidden and ſecret Centre, and a ſimilitude of the Eternall, and have power and ſtrength to ſhapen and figure Bodies and Images, according to all the properties of Every Starre.

17. Underſtand us thus; Out of the Place of the Sun, Ex loco ſolis, goe forth the Manifeſtation of all the Starres & Elements, and all the Starres are the Suns Children, even unto Saturne, which is the houſe of the Sixfold Spirit: for the Planets are the Spirit, and the Crowne which is the^[561] Uppermoſt [is] the Body; and is in that manner as wee have mentioned before concerning the Centre of Nature, and concerning the Thrones of the Angells. Very great things are heerein conteined, which wee juſtly conceale, becauſe of the wickedneſſe of the World, which if they knew them, they would miſuse the powers of Nature to their covetouſneſſe and falſhood.

18. Therefore wee tell you, that thoſe to whom the Number Ten is opened, have it alſo given them into their Will to ſpeake no more then what is requiſite and neceſſary for the World, and that at all times as need requires, and is knowne in God.

19. Thus wee give you to underſtand, how God on the Fourth Day created the Sun, and with that Leading Spirit the Starres alſo, and what they are, being together nothing elſe but a life according to the ſimilitude of God, wherein the Eternity hath manifeſted it ſelfe in a Beeing.

20. On the Fift Day God moved this Beeing and Life, and ſet the Fiat therein, and created out of the Matrix all kindes of ſimilitudes according to every forme in the Spirit: and in this Creation now hath the third Kingdome, viz. the Kingdome of Anger, preſſed hard in with it; and there went forth all manner of Beaſts, Fowles, Fiſhes, Wormes, and whatſoever moveth and liveth; all went forth out of the outward Matrix, and ſtood upon the Earth: and in the Deepe went forth all ſorts of Spirits of Fire, (ſuch as are the Aſcendents and Phoenix, and in the Aire alſo all ſorts of Spirits, according to the Subſtantiality of the Aire, and in the Water, and in the Earth, all ſorts of Spirits, every one according to the property of its^[562] Mother; and the whole Deepe between the Conſtellations, ſo far as the Word gave it ſelfe in unto the Creation, is nothing but a Life and ſtirring of Spirits.

21. Now Reaſon asketh: being the Devill dwelleth in this world, and hath his Princely Dominion there, where abouts doth he dwell then? Behold O Man, conſider this well. There are in the whole Deepe no more then ſeaven ^[563] Revolutions, which roule and turne about like a wheele, or as the Life windeth it ſelfe about the ſoule; and the Heart, as the Centre ſtandeth ſtill, in the midſt, that is, the ^[564] Sun; and the^[565] Revolutions about the Sun, are the ſix Planets, as Spirits of the Centre, and the ſeaventh Revolution is the Earth, which turneth it ſelfe, once about in foure and twenty houres, and runneth along in the courſe of the Planets, once a Yeare, and beſides carrieth the Moone with it, about the Sun, as the others doe alſo, but ſome in ſhorter and ſome in much longer Time: as firſt^[566] Saturne in Twenty nine yeares in reſpect of his large Courſe; But the^[567] Moone which runneth back doth it every Moneth Twelve times in a yeare, and paſſeth^[568] ſomewhat on yet further [in a Thirteenth Revolution].

22. Now this together maketh the wheele of the Birth; wherein ſtandeth the Verbum Fiat, which hath driven the Devill out from this Circle, and ſo he dwelleth without this Circle, and there is a great Darkneſſe about the Crowne of Starres in the Firmament, ſo that many Starres in the Firmament are not ſeene becauſe of the Darkneſſe, and that otherwiſe hath a great ſignification as to Men, which we would indeed make mention of, if the world were not ſo madde, and ſuffered the Devill to drive it, who derideth all manner of Revelations, that thereby he may blindfold Men; It ſhall in the Laſt Time ſtand manifeſt to the Children, which ſee with both Eyes, [viz. with the Eye that ſeeth into the Eternity, and the Eye that ſeeth into that which is Temporary].

23. Thus the Devill dwelleth neere us, and yet hath a Princely Dominion much deeper, neerer towards the Conſtellations in the midſt [amongſt them], where it is darkeſt: for he^[569] may not come neere the ſhining Luſtre of the Sarres: and ſo is as a Priſoner, and dare not Touch the ſeaven Governments of the word Fiat, and hath no power therein, and ſo is the pooreſt creature in the Crowne.

24. This cannot be deſcribed by a Circle, for the ſtun ſtandeth innermoſt in the moſt inward Circle, and the other [Planets] alwaye further outwards, even to the Crowne which includeth the outwardmoſt Heaven: and it cannot be underſtood [by outward Reaſon] but the Spirit underſtandeth it in it ſelfe; for as^[570] it is, ſo is this Circle alſo: neither can it be ſet downe in writing, for the Life windeth it ſelfe inwards to the Sun: and ſo alſo the Spirit of Life in Man windeth it ſelfe inwards into the ſoule, as you may conſider, concerning the Three Principles, where the outermoſt is alſo the innermoſt, which the outward ſpirit of our reaſon cannot conceive, for it is but One and not Three in Number: But the ſpirit of the ſoule, if it be turned about, ſo that it looketh with its own eyes into the innermoſt, and with the Eyes of this world into the outermoſt, underſtandeth it: for this is the Viſion in Ezekiel, of the Spirit^[571] with inward and outward Eyes, where the Spirit goeth right forward whereſoever it goeth.

25. Although the wiſe Magi and Mathematicians have made a Sphere and deſcribed the Wheele, yet that is not enough: it is indeed a help to the unskilfull to conſider of the Myſterium Magnum, the Great Myſtery: but the wheele hath a much more ſubtile underſtanding, and cannot be made in any Circle after this manner: for it goeth into it ſelfe towards the Heart of the Sun, and out from it ſelfe towards the figure of the Subſtantiality; it driveth upwards and downwards, for the Spirit of the Tincture, viz. the right firelife, driveth upwards inwards towards the Liberty of God, and yet deſireth the Spirit of the Subſtantiality, which driveth downwards, for without that, the fire-life doth not ſubſiſt: thus the fire-ſpirit turneth it ſelfe about, as it were ſidewayes, and alwayes reacheth after the ſpirit of the Subſtantiality, and the ſpirit of the Subſtantiality flyeth from the Fire; but ſince it is generated out of the fire-Life, and cannot be ſevered from it, therefore it is wheeled about with the fire-ſpirit: For when the fire-ſpirit, wheeleth to the rightſide, and reacheth after the ſpirit of the Subſtantiality, then the ſpirit of the Subſtantiality wheeleth alſo on the leftſide upwards, and that maketh a wheeling round, and one maketh haſt after the other; for the ſubſtantiality flyeth from the Fire, and yet it cometh out of the Fire, as you ſee that out of the Fire goeth Aire, and^[572] out of the Aire Water, which is the ſubſtantiality.

26. Thus the Fire which is an Anguiſh, deſireth meekneſſe, and the Liberty, which is without ſource, [or paine], and reacheth after the Water-ſource: and the meekneſſe, viz. the Water-ſource, deſireth a Body, that it may be free from the fire and covered, and the Fire runneth alwayes after the Water, and the Water flyeth from the Fire, for if the fire ſhould goe away upwards, and the water goe away downwards, there would then be a great ſeveration between them, and each [both the fire and the water] would die and come to nothing. But being the fire inclineth towards the Water, and refreſheth it ſelfe therein, it ſo preſerveth it ſelfe, and can ſend forth the Spirit of the Aire againe from it ſelfe, ſo that the life ſubſiſteth.

27. Th[•]s wee ſhew you The Great Myſterie, Myſterium Magnum, that you might learne to underſtand, how far you ſhould goe, and where your Number and End is; for the Fire, (^[573] after the ſeaven ſpirits of Nature,) is the^[574] Eighth Number, and is a cauſe of the ſeaven Spirits. Now no creature ſubſiſteth in the Fire, for the Fire conſumeth the ſubſtantiality, wherein the Naturall life ſtandeth; But yet the Fire maketh Tincture, and that Twofold: one reching inward into it ſelfe after the Eternall Liberty, after the ſtill Meekneſs [that is] without beeing; and the other reaching forth out from it ſelfe, after the outward ſubſtantiality, viz. after the Oyle, which cometh out from the Water, which is from Venus, and wherein its outward ſplendour and ſhining doth ſpring up: and in the inward Tincture in the deſiring of the Eternall Liberty, the Majeſty of the Liberty ſpringeth up.

28. Underſtand us rightly thus; the Fire hath the^[575] Eighth Number, and the inward Tincture hath the^[576] Ninth Number: and ſo far [onely] wee ought to goe: for the^[577] Tenth Number is the Eternall Fire of God, and holdeth in the midſt of its Birth, the Croſſe, which ſevereth the Centre of the Eternall Nature into two Kingdomes: of which wee have made mention formerly: and what creature ſoever will goe back through it, that creature cometh through the Kingdome of God back againe into the outermoſt out from God, and out from this world back into the Centre of the Fire, as into an Eternall Darkneſſe, where the Fire is black, and a perpetuall Hunger: The kindling of the Light of the Fire ſtandeth onely under the Groſſe; in the Meekneſſe, in the Ninth Number, which is a^[578] ſingle Number; the Tenth Number is a Twofold Number, and belongeth to Angels and Men, but they ought not to reach further into the Centre of the Croſſe, but muſt ſtand there before the Croſſe of the Number Three, and caſt their Mindes downe into the Tincture of Humility backwards into the Ninth Number, and looke forward into the Tenth Number, buy with a^[579] Timourous Minde, not deſiring to create and have [any thing] in the Tenth Number, viz. to goe back into the Centre of the Fire of God: but highly rejoyce before the Tenth Number Eternally, and with their ſongs of Praiſe, and Halelujahs, ſing; Holy! Holy! Holy! is our God the Lord ^[580] of Hoaſts; and that ſong is a food to the Divine Fire, from whence goeth forth in the Divine Eſſences, the Wonder, Paradiſe, the Element and Heavenly Subſtantiality, and it ſtandeth before the Number Three as a Virgin of the Eternall knowledge of God; and that is the Wiſdome of God: for in the Wiſdome appeareth the ſubſtantiality of all Divine Eſſences, which to write of heere wee have no more Pen nor Tongue.

29 Onely wee ſhew you, how far you ſhould ſearch into ſuch a Revelation: for in the Ninth Number you ſee all things: for it is the Tincture of the Heavenly Life, you ſee [in the Ninth Number] the^[581] Hundreth Number of the Virgin of Wiſdome, and alſo the^[582] Thouſandth Number of the Crowne of the Majeſty.

30. But you muſt not ſearch further, into the Tenth Number, there to ſearch and dive into the Abyſſe, elſe you goe out from God as Lucifer did, who would faine be a Creator in the Tenth Number, and did ſeeke [to have] the fire of the Eternall Originall, and therein he muſt remaine as in the Death, in the Darkneſſe, Eternally.

31. Therefore let the Reader be warned, not to dive further into theſe very deepe Writings, nor plunge his will deeper, then [ſo far] as he apprehendeth: he ſhould alwayes reſt ſatisfied with his apprehenſion: for in the apprehenſion he ſtandeth yet in the^[583] Subſtantiality, and there he^[584] erreth not, how deepe ſo ever the Spirit leadeth him: for to one, more will be given then to another: And this only is the Mark [to be aimed at] every one continue ſtedfaſt in Humility towards God, and ſubmit himſelfe to God, that he may make the Will & the Deed as he pleaſeth. When you doe that, you are in your ſelfe as dead: for you deſire nothing but Gods will, and the will of God is your Life, which goeth inward even to the Thouſandth Number, and ſearcheth into the Deepe of the Deity with all Wonders: He leadeth your will, ſubmitted to him, into the Virgin of his Wiſdome, ſo that you may behold all Wonders: But you muſt not leave him and imagine into the Wonders, ſo ſoone as you doe ſo, you goe quite out from Gods will, which is the Eternall Liberty, and are captivated in your Imagination: Mark this; for Every Imagination maketh Subſtantiality, and therein you ſtand, and muſt goe out from that againe, or elſe you ſhall not ſee God.

32. Therefore Chriſt teacheth us Humility, Love, Pureneſſe of Heart, and to be Mercifull; and calleth upon us to ſeeke after the will of God, and to ſubmit our ſelves to it: For in Gods will wee are able to do ALL, our own Nature muſt not doe it; but God himſelfe is Zealous in Us, and he is our doing if wee work any^[585] Wonder: For no humane ſoule ſhould ſay or think, I will doe Wonders: no that cannot be: for the wonders above the outward Nature, goe forth onely from the Centre of the Eternall Nature out of the Tenth Number, which the creature cannot [doe:] but if it be yeelded up into the will of God, then God in the creature doth the Wonder: for it is his delight to manifeſt himſelfe in the weake: for the ſtrong is ſtiffe in his own will, and will not ſubmit it unto God: he relyeth upon his own Wit and Reaſon: Thus his will is out from God, and is able to doe nothing: And then if he ſpeak from himſelfe concerning Gods Beeing and Will, he is an ignorant lyar, he ſpeaketh not from Gods Spirit and Will, but from himſelfe, from his own Opinion, in which there is meere doubt, and from thence ariſeth the Contention about [Matters of] Faith [and Religion,] about Divine knowledge, ſo that Men ſeek God in their own willing and knowing; Men will needs finde God in their own willing; and he is not therein: for he dwelleth meerely and barely in that willing, which yeeldeth it ſelfe with all its reaſon and knowing, wholly to him, and to that he giveth knowledge and power to underſtand his Beeing.

33. Therefore lift up your Heads and obſerve this, the will of God is not in any ſtrife and contention, but Mans will and the Devills, it is the will of the Wrath of God; let not the flattering Hypocrites ſeduce you, who enter in, boaſting of the Hiſtorie, and ſay; Wee have the Will of God by us, wee are his Miniſters, looke upon us, wee are Gods Officers, and though wee be wicked, yet wee rightly Beare the Office and [diſpence the] Will [of God.] O Curſed Generation of Caine and Judas, you are neither borne nor knowne in God: why then Boaſt you of the will of God? How can you ſay that you^[586] Beare the Great Myſterie of God, whereas you are without God, in a ſtrange will, and in your ſelfe you carry not the Myſterium Magnum: But a poore Sinner, who converteth, but is captivated by the Devill, and is ſtrife againſt the Devill; He that panteth, ſigheth, and cryeth after God, he runneth in ſorrow and abſtinence, to the Office of the^[587] Great Myſterie, which Chriſt hath given to his Diſcipes and Children, who are in the will of God, and they have the True ^[588] Key to Heaven and Hell.

34. But you Sophiſter beare not the Office, while you are without the will of God; But the poore Repentant Man bringeth the Myſterium Magnum, the Great Myſtery, with him to you, and rendereth himſelfe up to the Apoſtolicall Power; which you have not, but the Church or Congregation of Chriſt, which is in the will of God [hath it]: and ſo One Faith receiveth the other, and the Church or Congregation of Chriſt, Abſolveth the repentant ſinner: and not you Sophiſter, who have neither vertue nor powers, nor knowledge of the Kingdome of God; but are your ſelfe the Devills captive, and you ſit in the Anger of God: and are onely the Proud Whore of Babell, and ſwimme aloft upon the office of the Great Myſterie, and are uncapable of it; unleſſe you be in the will of God, and then you are Chriſts Apoſtle, and weare the Garment of Aaron, and God ^[589] openeth and ſhutteth by your Mouth, but your naturall will doth it not, that ſhould alwayes be dead, or elſe you are not capable of the Office; alſo in your own will, you ſit not in the Office of Chriſt, upon Peters Chaire, but upon the Stoole of Peſtilence, and are the Antichriſt, as wee have knowne you, in the Number Seaventy Two, which you beare: for you are in Contention about the Cup of Chriſt, and you have it not in your Power, but the Church or Congregation of Chriſt, which is ſubmitted to the will of God, hath it: The Arke of the Covenant is with them at Shilo, and not in your [contentious] Schiſmaticall Sectarian Jeruſalem, which you have made full of abominable Blaſphemies.

35. But what ſhall the Spirit Judge more concerning you, ſeeing you are an adulterous Woman, and have loſt your Faith and Fidelity: He hath given you time to Repent, and you doe not Repent, but lye in Whoredome, day and night, and therefore he will ſpew you out in the Wine-Preſſe, and Babell ſhall burne up it ſelfe. Thus Chriſt ſaith: O Jeruſalem, Jeruſalem, how oft would I have gathered thy Children together, as a Hen gathereth her Chickens under her wings, but thou wouldſt not: Behold your dwelling houſes ſhall be left unto you Deſolate. And ſo he ſaith alſo to you now, you deſolate Jeruſalem in Babell▪ the Time cometh that the children of Chriſt will goe out from you, and it is already, and you ſhall periſh in your whoredome. Behold your Merchants will ſtand a farre off and ſay: Behold! Babell in which wee became rich and fat, is become Deſolate.

The Eleventh Chapter. Of the true Knowledge concerning Man.

1. WEE have ſhewne you, what the Eſſence of all Eſſences it, and what its life and ſpirit is, and what the Matrix of the Genetrix is, viz. that it ſtandeth in the Eternall willing, and in that Eternall willling, is the Centre of Nature, and therein is the Number Three, which is the Heart, which manifeſteth the Eternity, in Creatures, Figures, and Similitudes; eſpecially in Three Kingdomes; viz. the Heavenly Angelicall, and then the Helliſh fiery Diabolicall; and thirdly the Subſtantiall Kingdome of the Out-birth, viz. this world.

2. Now you know very well that the Deare Man Moſes ſaith in his firſt Booke [called Geneſis] That on the Fift Day, God Created all the living Creatures at once: which you are to underſtand thus, that in one Revolution of the Earth, God created, (out of the Earthly Great Myſterie, out of the Matrix of the Spirit of the Earthly property, as an Out-birth out of the Eternall Propertie) all living Creatures, that they ſhould be Images and ſimilitudes of the Eternall ^[590] Beeing [Eſſence or Subſtance].

3. Now they are indeed created out of the Earthly Myſterium Magnum, but yet the Spirit there is not ſo wholly Earthly; for it is yet^[591] Luna, as wee ſee that the Earth ſtandeth next the Moone, and [in the Circle about] from the Moone, and as every Circle is, ſo alſo is the Spirit in its own inclination, and the property of the Wheele in that^[592] Circumference.

4. Thus the Circle between the Moone and the Earth, is both Earthly and Lunarie: for the Moone hath the properties of all the Starres, and is as a ſack or conteiner of all the properties of the Starres; which it continually powreth forth in its Circle: for the Earth longeth vehemently after the Moone, and therefore attracteth the ſhining and Glance of the Moone, as alſo the ſhining and ſplendour of the Sun: for all things long after the Heart, and deſire the Liberty, that ſo they may be freed from the vanity.

5. Thus the Earth in its longing deſire, hath attracted the Spirit of the ſeavenfold Wheele, and holdeth that in it, as its peculiar Matrix of Nature, and would alwayes faine awaken in it ſelſe the wheele of Life; and therefore it^[593] wheeleth it ſelfe about, for it hath both fires, the hot and the cold; and the neithermoſt alwayes ſtriveth upward towards the Sun, for it receiveth vertue and ſpirit from the Sun: and therefore it is ſo.^[594] Rouled about; for the Fire wheeleth it about: it would faine be kindled, that it might have a life of its own, but though it muſt remaine in Death, yet it hath a longing after the upper Life, and attracteth the upper Life to it: and continually openeth wide its Centre^[595] after the Sunnes Tincture and Fire.

6. Thus from the longing after the S[•]nne, ſpringeth forth the budding, and growing, out of the Earthly Matrix: for the Eſſences of the Earth clime forth (with the captivated life of the upper Centre) alwayes upward out of the Earth, and ſpread forth themſelves into a Great Tree and ſtalke: and you ſee very well, that upon the Tree and Stalk there groweth a Mixt fruit, halfe Earthly and halfe according to the Upper Centre: and the fruit never cometh into a joy [or to perfection] unleſſe it be ſatiated with the upper [part] and then it is Ripe, for it hath attained Venus'es Body. But as Venus'es Body is unfixt, and would ſoone fade, if the Sun did not ſtay it with the vertue of Saturne. So alſo [is it with the ripe fruit], it is not durable, but ſoone turnes to rottenneſſe: it cannot be preſerved [long]: becauſe the Paradiſe is out of it.

7. And thus wee give you to underſtand, that all creatures have been created out of the nethermoſt and uppermoſt Life: the Matrix of the Earth afforded Body, and the Conſtellations [afforded] Spirit, and their life [•]eacheth not up into the Sun: for the Earth hath attracted the Suns vertue into its Matrix, and ſo all the Creatures that dwell upon the Earth, have attained the vertue of the Sun and of the Starres: but the Body of the Fowles is out of the Deepe above the Earth: and therefore alſo they delight moſt to flie in their own Matrix; and you ſee alſo how all Beaſts put their face and head forwards and downwards, and looke after their Matrix, and deſire onely the food thereof: for every life deſireth its own Mother: as you may ſoone perceive in the Fowles, which are neere of quality to the Earth, that they Eate fleſh and are Birds of prey: for they proceeded from two Mothers in the Creation, viz. out of the Upper [Mother] and out of the Earth.

8. The Earth is a peculiar Centre, and therefore was created^[596] ſeverally on the Firſt Day, and is an out-birth out of the Eternall Subſtantiality, a corrupted Matrix: [corrupted by the Fall of Lucifer]: in the Eternity was therein knowne the Virgin of Gods Wiſdome,^[597] wherein all the Wonders of God are^[598] ſeene: and in the Creation, & afterwards even till Adams Fall Paradiſe ſprung up through the Earth, and ſo the Upper Centre of Nature, viz. the Suns Heart, drew forth Paradiſicall fruit out of the Earth, which indeed was not eaten after an Angelicall manner by any Creature, but onely Man, though indeed he had not eaten thereof neither, for the longing of the Twofold Life catched hold of him ſuddenly, and there he ſtood, till his ſleepe, in^[599] triall, whether his will would continue in God, and [whether] he [would] Eate after an Angelicall manner; But the Beginning ſheweth how he ſtood, which wee muſt chew upon, and therefore muſt eate Earth, and at laſt muſt become food for the Earth.

9. Thus, if you conſider it, you may ſee the Creation of God, and how God created the other Creatures before Man, and you ſee how the life of all Creatures ſtandeth onely in the Matrix, out of which they were created.

10. Now you know what Moſes ſaith: That God conſulted in himſelfe to create a ſimilitude of his Eſſence, an Image of himſelfe; that ſhould rule over all the Creatures of this world, over Beaſts, Fiſhes, and Fowles, and over all that liveth and moveth, and ſaith; God ſaid, Let us make Man according to our Image: and Created Man to be his Image, yea to the Image of God Created he him: But out of what? Reaſon asketh: and Moſes ſaith: God made Man's Body of a peice of Clay.

11. Beloved Reaſon; behold! open both your eyes and looke not with one eye onely, into the hidden Myſterie of the Humanitie, as hath been uſed for a long while hitherto. Doe you heare what Moſes ſaith? God placed Man in the Garden of Eden, which he had made, that he ſhould till and keepe it, and the Paradiſe was therein: doe you now underſtand the hidden Myſterie of Man? Hee was in Paradiſe, in the Creation, and was created in [and for] Paradiſe: for Paradiſe grew up through the Earth; and of that Paradiſicall Earth, wherein the Heavenly^[600] property was, the Body of Adam was created: for ſo it muſt be, ſeeing he was to be a Lord over the Earth, and All that was Earthly: and was to open the wonders of the Earth: elſe God had inſtantly given him an Angelicall Body: But then the palpable ſubſtance with its wonders, would not have been manifeſted: therefore he thus gave him a Palpable Body, but not ſo dark a rugged and Beaſtiall one as ours are, but a Paradiſicall one.

12. You muſt underſtand it thus; The Eternall Virgin of Wiſdome, ſtood in Paradiſe as a Figure,^[601] in which all the Wonders of God were knowne, and was in its figure an Image in it ſelfe, but without ſubſtance like to Man: and in that Virgin, God created the Matrix of the Earth, ſo that it was a viſible palpable Image in ſubſtance; wherein Heaven, Earth, Starres, and Elements ſtood in ſubſtance, and all whatſoever liveth and moveth was in this one Image. The Matrix of the Earth could not over-powre it [viz. the Image Man] much leſſe could the outward Elements do it; becauſe it was higher in degree then them all: it had received the never fading Subſtantiality with the Virgin: the Virgin was not brought into the Image; but the Matrix of the Earth was brought into the Virginlike-Image: for the Virgin is Eternally uncreated and ungenerated: it is the Wiſdome of God and a [reflection Antitype and] Image of the Deity in Ternario Sancto, in the Holy Ternary, according to the Number Three, and all the Eternall Wonders of the Eternall Centre of Nature, and is knowne in the Majeſty in the Wonders of God: for it is that which bringeth forth to Light the Hidden things of the deepe of the Deity: Thus beloved ^[602] Man you ſee what you are.

13. Now ſaith Moſes: And God breathed into him the Living Breath into his Noſtrills, and then Man became a living ſoule. This is the Ground: O yee Univerſities and high Schooles dance about this as much as you can, ſhew your ſelves heere Doctors, Maſters, or Bacchilours [in Arts]: if yee be, what you pleaſe to conceit your ſelfe to be; why then are you blinde in this? why will you be called Doctors, when in the Ground you are yet ſearce School-boyes? What doe yee underſtand by that [inſpiration or] breathing-in? doth not Moſes tell you; that God breathed into Man the ^[603] Breath of Life? What doe you underſtand heere? doe you underſtand it to be onely Aire? That is not ſolely the breath of God: for he breathed the Aire into his Noſtrills: but the Breath of God cannot be breathed in from without: for God himſelfe is the fullneſſe of things, and is preſent there already beforehand where any outward thing cometh [to paſſe].

14. Now therefore that you may rightly and fundamentally and alſo^[604] certainly come to underſtand it, looke upon what wee have before mentioned; viz. How God longed after the viſible ſubſtance of his ſimilitude and Image; And the Image of the Virgin, wherein his wonders ſtood, hath thus cauſed it, ſo that the one Imagination embraced and conceived the other; though indeed God is without ſubſtance and^[605] longing; [for his^[606] longing is onely Majeſty and Liberty]; But the Centre of Nature upon the Croſſe of the wonders,^[607] longed after the Image which was beheld in the Virgin, where the Spirit of God goeth forth^[608] into the Wiſdome, ſo that the Wiſdome cauſeth Subſtantiality.

15. Behold! Gods breathing-in was thus: The Spirit of God moveth on the Waters, and rideth on the wings of the Winde, as the Scripture ſpeaketh: that [Spirit] had then comprehended the Dominion of this world with the word Fiat, and breathed it into Adams Noſtrills: Now the Spirit breathed-in the Aire from without, and it ſelfe forth from within into the Centre of the Heart; for it dwelleth not outwardly, but in the Centre of Nature, and goeth forth from within out of the Deity into the outward, and^[609] openeth [or diſcloſeth] an Image according to it ſelfe, underſtand, according to the Centre of Nature.

16. Wee have told yuo before: How the Wheele of the outward Nature windeth it ſelfe inwards, even to the Sun, and further through the Fire into the Liberty of God, where then it keepeth its^[610] ſtation: and the inward Longing of the Eternall Centre, preſſeth with the Spirit of God forth into the Heart of the Sun, which is the Great Life and Fire, which melteth away Stone and Earth, wherein the Eternall Tincture is knowne within in the Ninth Number.

17. You muſt alſo underſtand the Breathing-in thus; the outward Dominion of the Spirit of this world, which reacheth even into the Sun, was breathed into him from without, as an outward Life; and the Inward Dominion out of the Inward Fire in the Eight in Number was from within breathed into the Heart: for that was out of the Eternall Fire, which reached into the Ninth Number towards the Croſſe, after its own Tincture which goeth towards the Number Three, viz. into the Eternall Liberty; and there Man became a Living ſoule, with ſpirit and ſoule: for the ſoule hath its originall a degree deeper then the Sunne, out of the Eternall Fire which burneth in the Eternall willing; which willing is, to generate the Heart of God, and to exalt the Majeſty in the Wonders.

18. Underſtand us right thus; Gods Holy Spirit, hath awakened the living ſoule, out of the Centre of the Eternall Nature, upon the Croſſe, as a peculiar Centre of its own: not out of the Number Three, but out of the Eternall Nature, out of the fire of the Centre of Nature, in the Fift Forme of the Centre, where the two Kingdomes, viz. Gods Love and Anger, part: there hath the Spirit of God awakened the ſoule, and brought it in, forth from within, outwards into the Tincture of the outward Spirit, into the bloud of the Heart, through himſelfe; and this is the ſoule: Maſter Doctor underſtand it aright, and doe not vaunt ſo proudly, ſtately, and inſultingly: for the ſoule is the childe of God: its will ſhould alwayes be inclined into the will of God in the Tenth Number, and then it is an Angel, and liveth in God: and eateth of the Word of God, of the vertue and life of God: it ſhould not turne back into the Spirit of this world, into the fire of the Out-Birth, but into the fire of the Number Three, in Ternarium Sanctum, into the Holy Ternary.

19. And thus thou maiſt underſtand, what thou art, and what thou wert before the Fall: for thou couldſt rule over the Sunne and the Starres: all was in thy power; the Fire, the Aire, and the Water, together with the Earth, could not compell thee: no outward fire could burne thee, no water could drowne thee, no Aire could ſuffocate or ſtifle thee, every living thing feared before thee, thou hadſt thy own food of the Paradiſicall fruit, to give to the outward life, and the Verbum Domini, to the inward life of the ſoule: thou hadſt lived Eternally without woe, or feeling of any ſickneſſe or diſeaſe, in meere joy and delight, and beſides without care and toyle: thy minde was as the minde of a childe,^[611] that playeth with his fathers wonders [or workmanſhip], no knowledge of any euill will was in thee: no covetouſneſſe, no pride, no envy, no anger, but all a ſport of Love.

20. Now behold: that you may once apprehend this: God took to himſelfe a particular Dayeswork about Man; if he would have had him to have been Earthly, Beaſtiall, and Mortall; he would have created him on the Fift Day, with the other Beaſts: And that yet you may well apprehend this; He created but one Man, with the ^[612] whole Croſſe in the Brainpan, which ſignifieth the Number-Three: he was both Man and Woman, yet you are not to underſtand any woman, but a virgin wholly pure and chaſt; he had in him the Spirit of the Tincture of the Fire, and alſo the Spirit of the Tincture of the Water, viz. of Venus: he loved himſelfe, and through himſelfe [he loved] God: he could generate Virgin-like (out of his will, out of his Eſſences without paine, without tearing or dividing [his body]) ſuch a Man as himſelfe was; for he had all Three Centres in him: and as the Centre of the Eternall Nature was not torne nor divided, when the Spirit of God conceived his ſoule upon the Croſſe, and brought it into the Wiſdome; alſo as the Spirit of this world was not torne nor divided, when the Spirit of God breathed into him the ſpirit of this world, as an outward life: ſo he alſo was not torne or divided: for he had a Body, that could goe through Trees and Stones: if he had inſtantly gone on in the will of God, then had he brought HIM [viz. God] with him into the Great Wonders.

21. The Noble Philoſophers Stone, was as eaſie to be found by him as any^[613] other ſtone, and then he might have adorned the outward life with gold, ſilver, and precious Stones, Jewells and Pearles, all to his own joy, and to [the manifeſtation of] Gods deeds of wonder: he had not needed Beaſtiall Cloathing; for he went naked, yet clothed with the Heavenly Tincture: he had no ſuch Members, as he might be aſhamed of, as his Fall demonſtrateth. This was his Fall: his ſoule Imagined after the outward Fire of the Out-Birth, after the ſpirit of this world, and turned himſelfe away from God, and deſired to live in his own property [or ſelfe]; and to be Lord; his will turned it ſelfe out from Gods will, and was diſobedient to God, and deſired the Earthly fruit, out of the Earthly Eſſences, and cauſed God to ſuffer the Tree of Temptation to grow, that he might trie what his Image would doe, and did forbid him that Tree.

22. But his Luſt was inſtantly gone after the Earthly Eſſences, Good and Evill, which the Devill did eagarly help forward, (as he doth ſtill) till Adam was overcome, and went forth from the will of God, and ſuffered himſelfe to be wholly captivated by the ſpirit of this world: and then all was done with him: the Heavenly Image became Earthly: the ſoule became captivated in the fire of Gods Anger: it had the heavenly Tincture no more, and could not eate of the Verbum Domini any more; it had turned it ſelfe away into the ſpirit of this world, and was gone out from Gods will into the Luſt of this world: and ſo alſo at the inſtant of the Fall, the ſpirit of this world made the body wholly Earthly: the Paradiſe, with all Heavenly^[614] knowledge retired into it ſelfe [and ſo departed from Adam], and the Deare Virgin of Wiſdome remained ſtanding in Griefe, till the Word of the Lord came againe, and looked upon^[615] her againe with the promiſe of the Seede of the Woman, and then^[616] ſhee paſſed into the light of Life, & now warneth Men of their ungodly wayes; concerning which wee have mentioned at large in our former Writings, and alſo concerning^[617] his Wife; therefore wee heere forbeare to write any further of it, and onely further ſhew you our Propagation as to body and ſoule.

23. Wee have^[618] formerly mentioned: how the provocation between both kindes, Maſculine and Feminine, to copulate, exiſteth; viz. out of two Governments [or Dominions] of one [onely]^[619] ſubſtance: for when Adam could not ſubſiſt, then God let a ſleepe fall upon him, and tooke the one Dominion, viz. the Tincture of the Spirit from him, & left him [the other, viz.] the Tincture of the ſoule, and framed a Woman out of him: But that ſhee might have a ſoule alſo, God took a Ribbe from his Body, with his fleſh and bloud, and comprized the ſoule therein, but without power of further Propagation, [of it ſelfe], for her ſoule remained in Venus, being deſirous of the Mans ſoule, even as the lower Dominion of the Three Planets under the Sun, which make Spirit and Fleſh; deſire the Three uppermoſt for their Life, as is before mentioned: ſo alſo is the Dominion in the Man and the Woman: for the Man hath the Tincture of the Fire wherein the ſoule conſiſteth, in his ſeede; and the Woman hath in her the Tincture of the ſpirit of this world, viz. of Venus, naturally ſo called, in her ſeede and Matrix. If it were not for the ſcoffers I could exactly demonſtrate it in the Members of their Copulation: you would indeed wonder rightly why each are as they are:^[620] it ſhall be ſet downe in a Paper by it ſelfe, for there is nothing without cauſe. Nature hath its own mouth, if it deſire to have any thing, it maketh it ſelfe a mouth fit for it, and giveth a forme to that thing which it deſireth, that it may fit the mouth, according as Nature liketh beſt. Obſerve this.

24. Now when the Seede is ſowne, then not onely the ſower ſoweth, but the Ground alſo, affordeth its Eſſences [or vertue] to it: the Man ſoweth ſoule, and the Woman ſoweth ſpirit, and both of them afford Body, and not the one without the other: the Tincture of the Fire hath indeed a Body, but it became very ſmall in this corruption: and therefore the Nature of the Water (in Venus) muſt give a ſoft ſpirit to it: for the Man and the Woman are one Body, And Saint Paul ſaith; If the Man have an unbelieving Woman [to his wife] and the Woman have an unbelieving Man [to her huſband] let not the one forſake the other: for the Man knoweth not whether he ſhall ſave the Woman, or the Woman the Man. Even as Adam ſaved his [wife] Eve who firſt eate the bit [of the forbidden fruit] for ſhee was a part of the Life out of his fleſh and bloud: and the ſame ſpirit and the ſame ſoule which Adam had, and which Eve got from Adam, is now alſo in us in both kindes [or ſexes].

25. Therefore ground your Judgement thus; When the Man ſoweth his ſeede, he ſoweth fleſh and bloud, and the Noble Tincture of the ſoule; and the Woman receiveth that into her Matrix, and inſtantly affordeth to the Mans ſeede her Tincture of Venus, wherein ſtandeth the Elementary Spirit, and that aſſumeth Saturne, and bringeth it round on the wheele about to Sol, and there the Naturall Life with the life of the ſoule is diſcloſed; for Saturne giveth it to the Moone, which breedeth it, and in a Circuit of all the Starres, maketh Eſſences therein: and then the Eſſences exiſt; and winde themſelves about to Mars, which ſtriketh up the Fire, and there count the Signes in the Heavens, how many houres each of them hath, and double that with two Kingdomes, and then you have the Ground of the Incarnation [or becoming Man,] and what is done every houre with the Sulphur [viz. with the ſubſtance which cometh to be Man] for Man hath yeelded himſelfe over to the ſpirit of this world, and is fallen home to it: and ſo now that Spirit maketh an Earthly Elementary childe according to the Starres and their Dominion.

26. If God had not become Man [or been Incarnate], wee had remained Beaſts, according to the Body, and according to the ſoule, Devills: and if wee goe not forth out of the houſe of our ſinnes, wee are ſuch.

27. And therefore God hath made his Covenant with us in Chriſt, that wee ſhould be new borne againe in Chriſt: for he hath given up his life into Death for us, and hath brought our ſoule againe quite through the Eternall Fire, and turned it about, that ſo wee may ſee into the Tenth Number againe.

28. Chriſt ſaith [through the Apoſtle Paul] All ſhall be tried by the Fire: let every one have a care that his works burne not, for ſo he ſhall ſuffer loſſe. And know this, that at the End (when this world ſhall paſſe againe into the Ether) God will awaken the fire in the Centre, which is the Eternall [Fire], and will purge this floare: underſtand, it is the ſoules Fire: and ſo then if the ſoule have been turned into the will of God, then the Holy Ghoſt with the Divine Tincture ſhall burne forth from the ſoule, and the Tincture of the ſoule ſhall be taken into the Majeſty of God; which the ſoule attracteth againe into it ſelfe, and that will be its refreſhing and quenching, and ſo it will be able to ſubſiſt in the fire: But that ſoule which is turned back into this world, and that the ſubſtance of this world cometh to be in the fire, then the ſoule will be without God, for in the Abyſſe of this world is the helliſh fire, and into that it muſt goe, and there eate what it had Cooked heere: for every ones works follow them.

29. And then they will ſay to the Wiſe Virgins, O give us ſome of your Oyle: but the wiſe Virgins will ſay; O no, leaſt wee ſhould want as well as you, and periſh with you, Goe to the Merchants of this world, to the Sophiſters, and buy Oyle for your ſelves: But before they ſhall bethink themſelves how the oyle is to be bought, and where it is to be had, the Gates of Heaven and Hell ſhall be ſhut: and upon that followeth the Eternity, and this Beeing [of this Created World] paſſeth away. Conſider this, for there is no dallying with the Spirit of this Revelation: it concerneth body and ſoule: he that will ſee let him ſee, but he that will not, yet he is warned.

The Gates of the Great Miſery and Lamentation,

[ſhewing] How the Image in the Mothers Womb while it is yet a Sulphur [viz. and inanimate Lump or Maſſe] is^[621] deſtroyed: ſo that many an Image, according to the ſpirit is a Beaſt, alſo a Toade, and a Serpent, which afterwards appeareth plaine enough by its^[622] condition, will and Converſation, and if it ſhould not be helped againe by God in Chriſt, ſo that it be new borne againe, it muſt remaine ſo Eternally in its figure.

30. Deare children in Chriſt; our purpoſe in revealing this, is not thereby to reproach Mankinde: it is the very Truth, wee have highly known it: Moreover, Chriſt the Mouth of Truth it ſelfe ſaith ſo, who calleth Herod a Fox, and the Phariſees a Generation of Vipers and Serpents: and the Scripture heere and there calleth the Tyrants, Lyons, Beares, Wolves, and cruell Beaſts; and the Revelation of John, alſo Daniel, & the other Prophets, have deciphered the Potent Rulers of this World, by evill, fierce, and cruell Beaſts; truly they have not meant thereby the Image of God; for that were not right, that God ſhould compare his Image, which is Angelicall to ſuch abominable Beaſts▪ and yet he is the Truth it ſelfe, and out of his Mouth proceedeth no deceit or falſhood, nor no untruth: and ſeeing he hath called the Rulers of this World ſo, therefore it is [ſpoken] concerning their Governments; for they raiſe Warres, Murther, & all Miſchiefe in their Dominions: and are thoſe devouring Wolves, Lyons, Beares, Foxes, Vipers, and Serpents, for they appeare ſo in the preſence of God: though outwardly they have the Image of Man, yet the ſpirit of their ſoule is ſuch a Beaſt: and upon that followeth Gods^[623] Predeſtination: although God willeth that all Men ſhould be^[624] helped, yet he knoweth very well who are deſirous and capable of any Helpe.

31. Wee doe not here ſhut up the Grace of God, from thoſe that turne and become New-borne out of this Beaſtiall Condition: for Chriſt is therefore become Man, of purpoſe to help us, that we may come againe to the ſimilitude of God: and HEE hath therefore brought our humane ſoule into the fire of the Anger of God, as into the Abyſſe of the Centre, into Hell, and into Death, where our ſoules lay ſhut up, and out of Death and Hell againe, into the Tenth Number, into the Eternall Tincture of God, upon the Croſſe, from whence the ſoule Exiſted from Eternity, which appeared before the time of this World, in his Wiſdome.

32. And you are to know, that every ſoule while it is yet in the Seede, is no^[625] creature, but is in the Fire, or a Fire of the Tincture, and is a Will of the Creature; and it ſtandeth yet in the power of the Parents, either to^[626] quicken or deſtroy the Creature, which [to deſtroy] runs oppoſite againſt the order of the Creation, and is an abomination in the ſight of God: and heereby is ſhewed you, that ſuch as the Tree is, ſuch is the Fruit that groweth out from it: yet the compulſion is not^[627] wholly perfect, for the two Kingdomes, viz. Love and Anger, ſtand preſently in the wreſtling one againſt another: For God hath brought his love in Chriſt againe into the Humanity: and ſo it ſtandeth in ſtrife againſt the Anger.

33. But you muſt know, that a falfe wicked ſeede may well be forſaken: and if that come to be ſo, then the nature of the fire often figureth the Spirit of the ſoule in a horrible forme, which is not knowne in the outward Image, but onely in the^[628] Evill Converſation and will; as is ſeene that every ones converſation is from his Abyſſe, and the Spirit of his ſoule is ſo in figure: for the Inward goeth outward, whatſoever the will in the Abyſſe is, that the body doth, and though he dare not do it openly becauſe of diſgracefull puniſhment, yet he doth it ſecretly, and hath continually a will to it, neither doth he account it any vice: for he knoweth not himſelfe, but he himſelfe doth that which he judgeth [to be evill in another].

34. And then ſecondly, wee give you to underſtand, that the outward Dominion (viz. the Spirit or this world) is alſo in the ſeede, while it is yet a Sulphur [that is, matter without forme or life], and in that [Spirit] hath the Conſtellation its Dominion, and it draweth alſo with it inwards the Conſtellation of the Starres, as they have^[629] influence and infect or poyſon a thing, & alſo make it Lovely, according as the Imagination is at all times: for every Starre is a ſeeking; a deſiring (viz. of the^[630] Wonders) according to its property: each of them deſireth a Life, and the Elementary Sulphur, which is alſo deſirous, longeth after the deſiring of the Starres, and attracteth, or letteth that into it, and becometh pregnant therewith.

35. Now in the Starres there are all the properties of this world, whatſoever all the creatures are, that the Starres are, every one of them helpeth towards life, and to the Revelation of the wonders of God: for therefore they are brought into Beeing, becauſe God would open all formes of Nature: and many of them make the property of a Dog in the outward Spirit of this world; many, of a Wolf, a Beare, a Lyon, a Fox, a Hare, a Bull, a Peacock, a Cock, alſo of a Toade▪ a Serpent, and ſo forth, after the Condition of all ſorts of Creatures; and ſo if ſuch a Starre be fixed, ſo that it have received the vertue of the Sunne through the introducing of the Spirit; then it is powerfull, and its Imagination preſſeth along in the ſeede, whereby a creature getteth ſuch a property in the Elementary life and ſpirit, as well in Men as in Beaſts.

36. And ſuch an Evill property many times covereth the ſoule, and enticeth it from the will of God, ſo that it goeth out from Gods will: for it often cometh to paſſe, that the Image of God is in the ſoule (which deſireth [or longeth after] God) and is captivated with ſuch an outward ſpirit, which plagueth and tormenteth it: this you ſee and may know, by ſuch as many times fall into foule and hainous ſinnes and wickedneſſe (for the outward ſpirit caſteth them headlong thereinto) & then ſuddenly they fall into ſuch great ſorrow and repentance upon it; that they ſigh and turne and goe on towards abſtinence [or amendment]; and that is a ſtrong Combate of the ſoule againſt the Spirit of this world: for it often doth a thing, that it never had in its minde or thought, much leſſe in the purpoſe to doe it, and yet is ſo ſuddenly entangled; [and overcome].

37. For when a Man is ſecure, and doth not alwayes ſtand in feare, and trembling before the anger of God, then the Devill ſlippeth into the Spirit, and looketh narrowly when there is in a Man any evill Conſtellation of his property and Starres, and ſo caſteth a Man headlong into an unexpected fall, into Wrath, Murther, Whoredome, Theft, Poyſoning and Death: this is^[631] his Art, which he is moſt diligent in.

38. For the outward life is fallen quite under the power of the Starres, and if thou wilt withſtand them, thou muſt enter into Gods will, and then they are but as a ſhadow, and cannot bring that to effect which they have in their power: neither doe they deſire it, but the Devill onely deſireth it: For the whole Nature boweth it ſelfe before the will of God: for the Image of God in Man is ſo powerfull and mighty, that when it wholly caſteth it ſelfe into the will of God, it overpowreth Nature, ſo that the Starres are obedient to it, and doe rejoyce themſelves in the Image: for their will is, that they may be freed from the vanity, and thus are kindled in Meekneſſe in the Image, at which the Heaven rejoyceth, and ſo the Anger of God in the Government of this world is quenched for when that is burning, Mans wickedneſſe is guilty of it, in that Men kindle it in the Spirit of this world.

39. For a falſe wicked malicious Man, kindleth the Elements, for he caſteth his evill power and falſhood into them, which the Wra h of the Abyſſe devoureth, and thereby groweth ſtirring and working: which otherwiſe the Love, in the meeke life, would keep back: but if the Wrath of God be ſtrong, then it over-powreth this world: and then ſaith the Prophet from the Spirit of God; I will let my Wrath come upon you which will devoure and deſtroy you.

40. For God is nothing but Goodneſſe, and willeth not the Evill: he warneth Man beforehand, that he ſhould ſtill the wrath by turning and going out from the Anger; but when this is not done, then he ſuffereth that to come, which Man hath awakened, viz. Warres, Famine, peſtilence: Now God doth not this, but Man himſelfe, which maketh Warres, and the Heaven withdraweth its fruitfullneſſe, and the Spirit of this world kindleth it ſelfe in the helliſh Poyſon and Wrath, and ſo diſeaſes and the Peſtilence come forth, which God is not guilty of: but Man hath awakened them, and they devoure him: for thereby the Anger is ſharpened, and getteth a Longing to devoure: for Men awaken it in their wickedneſſe and Malice, and kindle it, whereas otherwiſe it would be at Reſt.

41. You muſt underſtand it, thus; Adam hath left it us for an Inheritance: if he had continued in the will of God; the Anger, had not touched him, to Eternity; and then the Devill had been ſhut up in the Wrath: and therefore he hath wreſtled with Man, and throwne him into ſinne, ſo that he hath awakened the Anger in the ſpirit of this world, in which the Devill is the Great Prince, and increaſeth his Kingdome with the Soules of Men: and thus the Devill is a Prince of this world: or elſe he could not touch a flie, or move a leafe, if Man had not kindled the property [and working] of the Anger: even as he is altogether voyde of ſtrength, in a time when Men are vertuous and honeſt: and therefore he driveth men ſo eagarly to unchaſtity, for he knoweth well what he getteth by that, and what abilitie it hath in the Incarnation [or Mens coming to be] and what fine ſpirit is begotten out of a falſe will [and unchaſtity], to which [Spirit] he hath a Great acceſſe and Power.

42. And then thirdly, wee give you to underſtand, from a true ground, what the Great ſecret Myſtery of the Anger, and of the Devill, is; for wee demonſtrate it to you thus; There are two ſorts of Dominions in Man, even while he lyeth in the ſeede, incloſed in the Mothers womb: as in two Tinctures; one out of the Eternall Matrix, as the Tincture of the ſoule, and the other out of the Centre of this world, as from the ſpirit and life of this world, ſo that often a whole falſe ſoule is figured (according to the Devills will) and ſo is captivated by the Anger: and then alſo the Spirit of this world, (if it be in a good Conſtellation at the time of the Spirits awakening) oftentimes figureth a very friendly, lovely, outward Spirit, which can give good words cheape enough, and yet its ſoule is a Devill: He giveth ſweet words with his mouth▪ and the ſpirit of his heart is Poyſon, and he thinketh onely how to doe evill or miſchiefe, and that with a pretence of faire carriage to hide it: and ſuch a one dwelleth in two Kingdomes, viz. in this world, and with the Devill: He doth not believe in any God at all: for he accounts himſelfe a God: and although he liveth in the Hiſtory as an Hypocrite, as if he were the childe of God, that he doth for a ſhew; and ſo the Devill tickleth his heart, ſo that he ſuppoſeth, the Kingdome of God conſiſteth in an Hiſtoricall knowledge, if he can tell that there is one God in Three Perſons, and that God became Man, and hath turned his Grace and favour towards us, then he is a Chriſtian, and the childe of God [enough].

43. Some aſcribe to the Sophiſter,^[632] power and authority to forgive ſinnes: but he that is a Sophiſter, and attributeth ſuch a power and authority to himſelfe, without the will of God, without entring with his will into God; Hee is the Devills and Antichriſts Prieſt; as well as the Hypocrite, which hangeth on the Hiſtory, and accounteth the knowledge [of that] for Faith: No Sir: Righteouſneſſe and truth muſt follow Faith, and although the Devill in the outward Spirit (being Evill in reſpect of its Conſtellation) aſſaulteth Man, and often overthroweth him, yet the Heart ſuddenly deſireth righteouſneſſe and truth againe, and is at variance with the Devill concerning the ſinne committed.

44. But a falſe wicked ſoule careth not for righteouſneſſe: if it can but cover its ſinne, then it is well enough; it ſeeketh meerly to deceive, under an outward appearance, which it carrieth about in the hypocriticall ſpirit of this world: its holineſſe is a meere outward ſhew, and it knoweth not the will of God at all: but it ſuppoſeth the will of God conſiſteth in Ceremonies: but the Ceremonies are^[633] of this world, and are but ſignes, that the ſimple Laity [or common people] might conſider what God hath to doe with Man.

45. The Covenants of the moſt precious Teſtament, which the Hypocrite uſeth for a ſhew, are no benefit to him: he doth but provoke God to Anger, in that he will goe about to make God a diſſembler, to cover his own wickedneſſe.

46. O thou Antichriſtian World! What miſchiefe haſt thou done with thy Ceremonies, in that thou haſt ſet them in the place of God: if thou hadſt declared to ſinners Gods Anger and Puniſhment, and the Devills falſe Luſt, and how a ſinner muſt goe forth from his ſins into the will of God, and with true ſorrow and Repentance, in a right truſt and confidence, be borne againe in God; and that God onely ſeeketh and would have the Abyſſe of the Heart, viz. the ſoule; and that all falſe and wicked luſts and deſires muſt be removed out of the heart:^[634] O how well hadſt thou taught.

47. But the^[635] Councills have been brought in, onely that thou mightſt be Lord over Silver and Gold, and over the Soules, Mindes and Conſciences of Men; and ſo thou art indeed the Antichriſt in thy hypocriſie and appearing holineſſe: thou haſt Inſtituted Ceremonies, and Gliſtereſt in Imitation of Aaron, but why doe you not live in the obedience of Aaron towards God? Every one looketh upon the fine hypocriticall performance of the work, and his heart is carried away towards the hypocriſie, and ſuppoſeth, when it keepeth or celebrateth the Ceremonies, that it is an attonement of the Anger of God: But it is Idolatry, and that which entangleth the heart, and leadeth it captive in the hypocriſie: It were better to uſe no Ceremonies, but barely to performe the expreſſe command of God, which he hath left us in his Covenant and Teſtament: The Congregation of Chriſt can well ſound forth, and ſing of Gods deeds of Wonder, but beſt of all in the^[636] Mother Tongue, which every one underſtandeth, and can lift up his heart and ſoule therein, and ſo the whole Church or Congregation of Chriſt as one Body exulteth in God, and ſingeth of the Wonders of God, which doth ſtirre up attention and conſideration, which in a ſtrange or forraine Language is but hypocriſie and oſtentation, whereby Pride will vaunt it ſelfe, for it alwayes appeareth very willingly in a ſeeming Divine poſture in hypocriſie: for the Devill is ſuch an Idoll, for he mocketh God his Creator therewith, and ſo painteth forth the Antichriſt before the face of God, that God ſhoul ſee, what a Potent Lord and Prince he is, who can ſhine, as the Majeſty of God ſhineth; and ſo he maketh ſuch a Gliſtering in mockery to God, and bringeth the ſoules of Men into the Gliſtering [hypocriticall ſhew of Holineſſe].

48. O thou Proud and Covetous Antichriſt; what haſt thou done, that thou haſt thus brought thy ſelfe and many thouſand ſoules away from God to thy own Gliſtering Pomp? how wilt thou be able to ſubſiſt, when the Bright Countenance of God appeareth? where will thy poore ſoule turne away in thy Gliſtering Hypocriſie, when the Day of Judgement ſhall come? Seeing all muſt paſſe through the Fire, where will your own appearing holineſſe remaine? will it not remaine in the Fire? For no ſoule can reach God, unleſſe it be turned into the will of God, and be Regenerated in God, elſe there is no ſubſiſting in the Fire.

49. For the ſoule muſt be tryed through the Fire, and muſt not be turned in any whither, but into great humility, into the Love and^[637] Mercy of God in the Humility of Jeſus Chriſt, it muſt bring Chriſts Body, and ſtand in the wiſdome of God, that muſt be its Body, elſe it will not be acknowledged for Gods childe: for it muſt be as pure as it was when it was Created upon the Croſſe: it muſt be Regenerated upon the Croſſe of Chriſt, and enter with Chriſt in the fleſh and bloud of Chriſt, through the death of Chriſt, through the Anger of God, into the Ninth Number, as into the Tincture of the Eternall Divine Fire, and there it ſtandeth as a Creature before the Tenth Number, as before the Holy Number Three, and humbleth it ſelfe before the Number Three, and the Majeſty of the Number Three embraceth it as a deare childe: So the Humility is the food and ſtrength of the Majeſty, out of which the Brightneſſe goeth forth from Eternity to Eternity.

51. Where wilt thou Hypocrite remaine, with thy Gliſtering Luſtre, which is generated out of Covetouſneſſe and Pride? O yee Children of God, Goe out from this Whore, ſhee ſtandeth on the Devills Stage, and is carried in a ſhew of Triumph, to Gods diſgrace and contempt.

The Great Open Gate of the Antichriſt.

52. Hearken and ſee thou poore ſoule, wee will ſhew thee the very Antichriſt, who domineereth over the whole world: whom God hath made knowne to us that thou mighteſt ſee him: for thou haſt hitherto accounted him a God: but now his ſhame muſt come to light: for he is ſo ſecret that none know him, unleſſe they be borne of God, ſo that they apprehend Gods Eſſence and Will, otherwiſe he remaineth hidden in every Man: for there is none but hath him, and carrieth him in his Heart: yea if one be a childe of God, and yet hath not the deepe knowledge of God, he^[638] hangeth ſtill to him: for the Devill hath inſinuated himſelfe in the forme of an Angel into him: therefore mark what heere followeth, for it is the Number of the Seaventh Seale, and^[639] declareth the Eternall Day.

53. Obſerve it yee children of God: For I my ſelfe formerly before the time of my high knowledge, did thus reverence and honour him, and ſuppoſed it was [according to] Gods will: for I was taught no otherwiſe, and the whole world is in the ſame conceit; though that doth not hurt the Ignorant, but that he may be ſaved in his ſimplicity well enough, yet God will reveale him in this laſt time. For heere the Devill will looſe his Sting, in the Children of God, into whoſe hearts this knowledge ſhall ſpring up: for it is the Right Steele wherewith Gods Love-fire is Struck, and whereby the ſoule receiveth Chriſts Body, and is borne in God: for the ſoule needeth no other Birth, but a returning and entring into God.

54. Behold! thou poore wounded ſoule, thou ſtandeſt and Prayeſt thus; O God, forgive mee my ſinnes, let thy Anger ceaſe, and receive mee into thy Grace: and it is very well done: but thou underſtandeſt not how God receiveth a poore ſinner: thou ſuppoſeſt it is, as when thou comeſt before the Prince or Judge of the Land, and haſt forfeited thy life, and prayeſt him, and he^[640] forgiveth thee thy miſdeed of grace, and ſo thou art quit and freed: But thy ſinnes fly in thy face, and thy heart accuſeth thee, that thou art yet guilty of the Puniſhment: And juſt thus you come alſo before God: and ſo many hypocrites are thereby generated: you ſuppoſe, God in his Eſſence and Spirit taketh your ſinnes away from you: doe you not know what the Scripture ſaith: that All our works ſhall follow us? And if it ſhall happen, as aforeſaid, then God muſt move himſelfe upon every ones will and purpoſe to call upon him, and caſt away his ſinnes from him, and yet from Eternity God hath moved himſelfe no more but twice; once with the Creation of the World and all Creatures; and a ſecond time in Chriſts^[641] becoming Man, and there the Heart of God moved it ſelfe. [Note, the Third Time God will move himſelfe in the power of the Holy Ghoſt through the Mouth of Chriſt at the Laſt Judgement Day, when all ſhall returne againe into the Ether; The firſt Moving is according to the Father; the ſecond according to the Sonne; and the third according to the Holy Ghoſt, otherwiſe he moveth himſelfe no more in Eternity].

55. Behold! when God forgiveth thee thy ſinnes, when thou calleſt upon him, he taketh nothing away from thee, neither doth he flie downe from Heaven into thee: for he is from Eternity in thy ſoule; but in his own Principle; thy ſoule as to him is onely gone out from his Principle, underſtand, out from the Holy Will in the Majeſty, into the Anger. Now in the Anger thou wert in the Eternall Death, and the Man Chriſt, who is God and Man, hath made a paſſage through the Death and Anger, to the Majeſty of God; you need onely to turne, and goe through that paſſage, through the death of Chriſt, through the Anger, into the Majeſty, and ſo you will be embraced as the moſt beloved Angel, that never committed any ſinne: alſo no ſinne will be knowne in thee, but Gods deeds of Wonder only, which muſt be opened in the Anger: for the Love hath nothing to doe with that fire [viz. the Love cannot open the Wonders of the Anger], neither doth it mix it ſelfe with the^[642] Fire, but flyeth from it.

56. Now therefore when you Pray thus: O God! forgive mee: you alwayes doubt becauſe of your ſinnes, whether God will heare you, and come into your heart. Behold! doe not doubt; for by your doubting you deſpiſe and contemne the Majeſty: it is alſo a ſinne, but caſt all your ſinnes in generall upon a heape, and come^[643] confidently, with your deſiring ſoule, in humility, to God, and enter into him: doe but turne your ſoule out from the will of this world, into the will of God: caſt your ſelfe, with your whole Reaſon, and all your Thoughts, into the will of God; and although your heart and the Devill ſay utterly No; yet make your outward Reaſon dead, and enter in with force, and continue ſtedfaſt: looke not back, as Lots Wife did, who was turned againe into Sulphur, and into a Pillar of Salt; but ſtand faſt; let the Devill, and the Spirit of this World, and alſo thy heart, with fleſh and bloud, ſtruggle [what they will], yet give no place to reaſon; when it ſaith, thou art without God; then ſay no, I am in God, I am in Heaven in Him, I will not in Eternity depart from him: The Devill may keepe my ſinnes, and the World this Body; yet I live in the will of God; his life ſhall be alſo my life, and his will ſhall be my will: I will be dead as to my Reaſon, that HEE may live in Mee; all my doing ſhall be his doing: give thy ſelfe up to him in all thy purpoſes; whatſoever thou takeſt in hand, commit it to his pleaſure and government, that all may be done^[644] in his will: Behold! if thou doeſt thus, all evill Luſts will depart from thee: for thou ſtandeſt faſt in the preſence of God, and the Virgin of his Wiſdome leadeth thee, and^[645] openeth to thee the way to Eternall life, ſhee warneth thee of the evill or falſe wayes, ſhee alwayes driveth thee on to abſtinence or amendment and ſubmiſſion or reſignation.

57. But that you have ſo great obſtacles and hindrances of doubting in this way, is [cauſed by] the ſtrife of the ſoule againſt the Devill, who layeth himſelfe in the way as a filthy ſwine, therefore caſt thy ſinnes upon his neck, and doe not doubt; and if thou canſt not leave that [doubting]; then reach with thy ſoule into God: for God is in thee: Chriſt hath opened the Gates into his Father, doe but enter in, let nothing keepe thee back: and though Heaven and Earth, and all Creatures ſhould ſay, thou canſt not; beleeve them not, goe forward, and thou wilt ſuddenly get in, and as ſoone as thou comeſt in, thou getteſt a new Body on to the ſoule, that is the body of Chriſt, which is God and Man, and thou wilt afterwards have eaſe and refreſhment in thy heart, thou wilt get one that will draw thee, and ſet the falſhood of the World before thy eyes, and warne thee of it.

58. Therefore obſerve; there are many that thinke with themſelves, ſaying, I will pray to God to take away my ſinnes from mee, that I may be releaſed of my old ſinnes: and when it cometh to paſſe, that they attaine the Love of God, they thinke the old ſinnes are paſſed away and forgiven; [ſaying] I may now ſinne anew, I will afterwards Repent once againe, and caſt the abomination away from mee: Indeed that were a good way, if the purpoſe were at hand: But heare, when thou goeſt out from the Love of God, then thou haſt all thy ſinnes, which thou haſt committed all thy life long, upon thy neck againe: for thou turneſt back againe into the houſe of ſinne, and forſakeſt God; thou goeſt out from God into the Kingdome of the Devill, and thy Works follow thee, whither ſoever thou goeſt: the Purpoſe cannot helpe you, unleſſe you goe on in your Purpoſe.

59. Or doe wee alone ſay this? doth not Chriſt ſay? When the uncleane Spirit goeth out from a Man, he walketh through dry Places, ſeeking reſt and finding none; and then he returneth againe into his houſe, and when he cometh there, he findeth it ſwept and trimmed: and then he goeth and taketh with him ſeaven other Spirits, which are worſe then himſelfe, and entreth in, and dwelleth there, and ſo the laſt [condition] of that Man is worſe then the firſt: Doe you underſtand this [ſimilitude]? You have driven out Sathan, and have cleanſed your heart, and have well ſwept your houſe of ſinne and trimmed it: and now when you are ſecure and careleſſe, then cometh the Devill with all the ſeaven formes of Nature, and ſlippeth in, and thruſteth the old worldly Luſts into thy Heart againe, out of which all wickedneſſe and blaſphemies are generated: for he dwelleth in thoſe ſeaven Spirits, and tickleth thy heart therewith, and deceiveth thee ſeaven times more, and ſo thou yeeldeſt to him, and falleſt from one ſinne into another: and then he bindeth the poore ſoule faſt to the ſinne, and letteth it not runne after abſtinence or amendment, but bringeth it into fleſhly Luſts: and when the ſoule beginneth to ſtirre [or ſtruggle]; he ſaith, to morrow to morrow, ſo long till he get the Veniſon.

60. Therefore it is ſaid; Wee muſt ſtand ſtill, and watch: for the Devill goeth about, as a roaring Lyon, ſeeking whom he may devoure: he cometh at all houres before the doore of thy Heart, to ſee whether he can get in or no: for it is his beloved Lodging; he hath no reſt in Hell: but in the ſoule of Man he hath joy and pleaſure: he can therein open his malicious Wonders, wherewith he may ſport himſelfe after this time alſo, wherein he taketh his pleaſure; for Hell and the Anger of God deſireth that.

61. Againe, you ſee how the Great Whore of Babell hath ſet her ſelfe up in this her play of forgiving [ſinnes]: ſhee boaſteth of the Keyes of Abſolution: that ſhee can forgive ſinnes; and boaſteth of the Apoſtolicall Keyes, and maketh ſale of ſinnes for money; and uſurpeth that from Chriſts words; Whoſe ſinnes yee remitte, &c.

62. Now I would faine know; How the ſinnes of the Repentant ſinner, who caſteth himſelfe into Gods will, and who goeth forth from this worlds Reaſon into Gods Mercy, can have his ſinnes retained: and much more would I faine know; how one ſinfull Man, can fetch another out of Hell into the Kingdome of Heaven, when he cannot get in himſelfe, and goeth about onely to make the Devill proud with his covetouſneſſe; in that he ſelleth the Forgiveneſſe of ſinnes for money? Whereas all ſinnes are drowned onely in Chriſts New Body, in Chriſts fleſh and bloud: and Iſaiah ſaith in the Perſon of Chriſt: I Treade the Wine-preſſe alone: and I alone blot out your ſinnes, and none beſides mee: But if it were true which Antichriſt boaſteth of; then one Devill muſt drive away another: and then, what were become of the New Regeneration in Chriſts fleſh and bloud, whereby our ſoules are brought into God.

63. If it could poſſibly have been that God might have taken away Adams ſinne in ſuch a manner, God had not [needed to] become Man, and ſo have brought us into God againe; He might rather have forgiven Adam his ſinne, as a Prince pardoneth a Murtherer, and granteth him his life; No Sir, you your ſelfe muſt goe out from ſinne, and enter into the will of God: for God doth not ſtand by as a King, and forgive ſinnes with words: it muſt be power; you muſt goe out from the Fire into the Light: for God is no Image for us to ſtand before, and give good words to: but he is a Spirit, and penetrateth through the Heart and Reines, that is, Soule and Spirit: He is the Fire of Love, and his Centre of Nature, is the Fire of Anger: and if you were in Hell among all the Devills, yet then you are in God: for the Anger is alſo his, it is his Abyſſe; and therefore when you goe out from that, you goe into the Love of God, into the Liberty that is without ſource [or paine].

64. There is no other forgiveneſſe [to be] underſtood, but that thou goe out from [the will of] this world, and of thy fleſh, alſo from the Devills will, into Gods will: and then Gods will receiveth thee, and ſo thou art freed from all ſinnes: for they remaine in the Fire, and thy will in the Tincture of God, which the Majeſty enlighteneth; All is neere thee; thy ſinnes are neere thee; but they touch thee not: for as wee have mentioned to thee before, the Still Eternity is a Liberty: but yet doe not thinke that it will take away thy ſinnes from thee into it ſelfe, as alſo thy abominations and wickedneſſe; but they belong to the Anger of God, there they muſt ſwimme, and be beſtowed on the Devill: but they ſtand beneath thee in the Centre, and thou art as a faire ſprout [and fruit] wh[•]ch ſpringeth up forth through the Anger, to the Love [fire] and to Gods deeds of Wonder: and yet the Anger is not in God, but in the Abyſſe; and when the Devill lifted himſelfe above God, then he went into the Abyſſe, and became Gods Footſtoole.

65. The Text in Matthew, Chap. 16. verſ. 18, 19. hath another underſtanding in it: The Temple of Chriſt, (viz. Chriſts children,) is Chriſts Bride, he hath adorned her with his faireſt Ornament▪ and as he hath loved us, and brought us through himſelfe into God his Father▪ ſo wee ſhould love one another: and when a ſorrowfull Repentant Man cometh, which will yeeld himſelfe into the Congregation of Chriſt, and deſireth Chriſt, him the Congregation ſhould receive; for Chriſt hath received him: and ſo wee are all one body in Chriſt: and as one Member preſerveth and loveth the other; ſo wee ſhould receive the poore converted ſinner into our Congregation, and in the Place of God, make knowne to him the forgiveneſſe of his ſinne, and lay our hands upon him, and make him partaker of our Body and Congregation; and ſo our ſpirit and vertue or power, will reſt upon him, as is to be ſeene by the Apoſtles of Chriſt.

66. And when we receive him into the Congregation of Chriſt, then he is [become] our Brother; when wee ſay, thy ſinnes are forgiven thee, then they are drowned in the Bloud and Death of Chriſt; and he is a Member of us: wee take not away his ſinnes from him, but Chriſt in us drowneth them in his bloud through our and his^[646] Faith; When wee lay our hands upon him, and pray over him, then wee, with our will which is [given up] into God, penetrate into his Will; and bring him into our will, as into one [and the ſame] Body in Chriſt, to the Father: his will becometh our will; for he giveth up himſelfe through Chriſt into the Bride, as into our Will, which is alſo Gods will; and wee receive him with good cauſe, into our Love, into our Will, and ſinck our ſelves downe in him through Chriſt into God: thus wee forgive him his ſinnes; for wee are the Congregation and Bride of Chriſt, whom he loveth, and what we doe, that doth Chriſt in us, and God in Chriſt: it is all one, Chriſt is ours, and God is Chriſts; and the converted ſinner is ours, and Chriſts, and alſo Gods; wee live in one body, and have one Spirit, and are one fleſh: and as wee enter into the Will of God, ſo wee alſo take our Brother along with us: wee caſt the ſinnes away behinde us into the Fire of Anger: but wee live and flouriſh in God: wee have the Key of Heaven and of Hell: when wee make knowne to a ſinner his ſinnes, and he will not be converted, then wee binde him up in the Abyſſe; for wee paſſe through and ſhut it up, and then he muſt ſwelter in his ſinnes: and then the Devill buffetteth him, when wee draw him no longer with our word, which hath power, then the Devill draweth him: but if he turne at length, then wee have power, to take him away from the Devill againe, and (through our Spirit) in Chriſt, to bring him into God.

67. Behold! ſuch a power Chriſts Bride onely hath, and none elſe; and if it were ſo, if a Man were in a Wilderneſſe: where he never could meete or ſee any Man: and did turne himſelfe away from ſinne into Chriſt, and did deſire and long after our ſociety, when he cam [•]t poſſibly come to us; and though wee did never know of him, yet nevertheleſſe, ſince he caſteth himſelfe into our ſociety [by his deſire], wee take him along with us through Chriſt, to the Father, and thruſt his ſinnes quite away behinde him, and ſpring up with him out of one and the ſame^[647] ground: for Chriſts body is the Ground of our ſoules, wherein he groweth and beareth faire fruit in Ternarium Sanctum.

The Highly Precious Gate.

68. Now ſaith Reaſon; How can Chriſts Body be our Body? Is he a Creature? How can wee dwell in the Body of Chriſt?

69. Behold O Man, Adam was our Father, and alſo our Mother: Now wee have all of us Adams fleſh, ſoule, and ſpirit; for wee are all begotten out of one and the ſame fleſh, ſoule, and ſpirit: and are all of us Members of him, (as the branches are Members of the Tree) and he brought us into Death.

70. Hee had the faire Virgin of the Wiſdome of God in him; which is every where, and is the fullneſſe of all things, as God himſelfe is, which the loſt: he ſhould have left it us as an Inheritance, yet he went out from it: but the ſecond Adam, Chriſt, came forth from God, and was the Heart of God, and had the faire Virgin in him; he tooke our fleſh and ſoule into his Virgin, and that became fleſh, ſoule, and ſpirit: fleſh of our fleſh, and ſoule of our ſoule, and yet remained God; our fleſh ſtood in Chriſt in Ternario Sancto, he received from us^[648] in the Virgin of God, the Eternall and alſo the Earthly Fleſh: though indeed it was onely the Earthly ſource [and property] for nothing that is corruptible entereth into God.

71. When the Word ^[649] came into the Fleſh, it then became Heavenly, as in Adam it was become Earthly: for the fleſh of Chriſt was in the Eternall Will brought into the Word, ſo that the fleſh and the Word was one undivided Perſon: Now^[650] the buſineſſe is done in the Eternall Will, out of which Adam was gone away, and God brought us, in the ſoule of Chriſt, into that will againe.

72. Now Chriſts ſoule is our ſoule: for it is Adams ſoule, and Chriſts fleſh is our fleſh: for he tooke it on him from our Humanity, and the faire Virgin of God in Chriſt, is our Virgin: for Chriſt hath put the ſame into our ſoules: and ſo now if wee give up our ſelves wholly into Chriſt, then Chriſt liveth in us, and wee in him: though the outward mortall Body hang to us, yet Chriſt liveth in us, and will at the End of the world preſent us, wholly pure without blemiſh, in his fleſh.

73. Thus wee are one body in him: for he is our body in God, and Adam is our body in this world: there is no ſuch groſſe untoward body in God, but a body in power, with heavenly fleſh and bloud, where our will is, there is our heart alſo; God is in us; and when wee enter into his Will, then wee put his wiſdome on to us, and in the Wiſdome, Chriſt is a Man; thus wee enter into his humanity, and are a New Man in the life of Chriſt, in the ſoule of Chriſt, in Chriſts fleſh, in the Tincture of Chriſt, in the Majeſty of Chriſt, and Chriſt is in his Father, and his Father is the Eternity, and the End of Nature.

74. And whither wilt thou goe further, thou poore Man? let not the Devill and Antichriſt befoole thee; No Man hath any power in God, unleſſe he be in the Will of God, in Gods Love in Chriſt, and then he hath the ſoule and fleſh of Chriſt; but if he have that, then he is not a covetous wretch, nor a flattering hypocrite, and one that ſelleth the Kingdome of Heaven for money, as Simon Magus offered to give Money to Saint Peter, that he would give him the power, that on whomſoever he laid hands, they ſhould receive the Holy Ghoſt: then ſaith Peter: Be thou accurſed with thy Money: Doſt thou ſuppoſe that the Gifts of God will be ſold for Money?

75. And where then have you your Power and Authority yee Sophiſters, to ſell the Kingdome of Heaven, and uſurp it into your power? yee are not Chriſts diſciples, but the diſciples of Antichriſt, the whore of Babell, No Prieſt is capable of the office, unleſſe he be in the will of God, his Abſolution is no Abſolution; but the Congregation of Chriſt, to whom he giveth up himſelfe, Abſolveth him: the Sophiſter is as uſefull to the Church, as a fift Wheele is to a Wagon.

76. Thou Sophiſter, how wilt thou impart the Myſterium Magnum, which thou haſt not; The Congregation or Church hath it, and the Repentant ſinner that cometh to thee hath it, and thou art a Sophiſter, and art fitter to be in a ſtall of Oxen, then in the Church: How can the Devill Abſolve a ſorrowfull Sinner? And thou onely ſerveſt thy^[651] Idoll the Belly.

77 O thou blinde world, how art thou blinded? thou ſuppoſeſt thou oughteſt not to dare to meddle with the^[652] Myſterium Magnum, and that thou art not capable of it; and that the^[653] Prieſt onely is capable of it: but if thou art in Chriſt, thou haſt All free [unto thee], thou haſt his Covenant [together] with the Baptiſme and Sacrament, and the Body and bloud of Chriſt therein: but the Covenant belongeth to the Beleevers, and not to the Sophiſters, Chriſts diſciples and againe their diſciples and ſucceſſours have baptized: and the Beleeving Church or Congregation have broken bread in Houſes, and where they could, and have fed upon the body and bloud of Chriſt: the Temple of God was every where; whereſoever Chriſtians were met together.

78. Wee doe not mention this, for the Pulling downe of Churches, in which Chriſts office is Exerciſed; but wee ſhew you the Hypocrites, who binde you wholly to them; that you may goe out from them, and goe to the Congregation of Chriſt, into the Temple of Chriſt, and that you may not reſt ſatisfied meerly with the Church of Stone walls, for they are onely a heape of ſtones, which is a dead thing: but Chriſts Temple is Living.

79. Yee are all conſented about the Church, and goe diligently thither, but none will enter into the Temple of Chriſt: But pray goe into the Temple of Chriſt, and then of dead you will become Living: there is no other Remedy, neither in Heaven, nor in this world, it muſt be ſo, or elſe you remaine in Darkneſſe.

80. Not that wee judge ſo rigorouſly, for the will of God ſtandeth open for All Men: by what name ſoever they are called: A Heathen may be ſaved, if he turne to the Living God, and with true reliance, yeeld himſelfe up to the will of God, for then he cometh into the will of God, though he knoweth not what the Kingdome of Chriſt is, and in the will of God, there is the Heart of God, and Chriſt hath the Heart of God in him; for ſuch a one doth truly Beleeve: yea one that is Dumb and Deafe is ſaved, that never heard of God at all: if he incline his Imagination unto obedience, into the will and righteouſneſſe of God.

81. Who will judge ſuch a one? Wilt thou Sophiſter doe it? thou who makeſt [Articles of] Faith out of opinions? what need opinions? Opinions are not the Spirit of Chriſt, which is a quickening Spirit; but Chriſts Spirit teſtifieth to our Spirits that wee are the children of God: it is in us, what need wee then ſeeke ſo long after Opinions: wee ſay, that in all [ſorts of] opinions there is Hereſie, as alſo Antichriſt. But if you have the words of Chriſt, cleave to them ſincerely, not onely to the Letter, but to the Living Word, which is God and Man, that is the Scripture which you ſhould reade and preach out of Chriſts Spirit, and not out of conjecture; but if you cannot apprehend that, why then doe you teach ſo much, and contrive Opinions; doe you ſuppoſe God to be a lyar, as you are? that he ſhould hold your invented Opinions to be his Word, whereas you are but dead to God; he that hath an Opinion whether a thing be or no, he is in doubt: Now doubting is not Beleeving; but is a dangerous way to goe.

82. But now the troubled ſoule, which is thus toſſed too and fro, from one conceit and opinion to another; when it perceiveth every one to cry out: Heere is Chriſt, heere is Chriſt; follow mee; the other party are Heretiques, and ſpeake from a falſe Spirit: the ſoule then asketh, to what party ſhall I turne and apply my ſelfe? whither ſhall I goe that I may heare the right Goſpel preached? Where ſhall I finde Chriſt? they all curſe and judge one another: and yet I heare them all ſpeake from the Bible, and confirme their doctrine from thence, and teach the way of God: What ſhall I doe? for I finde them to be ſo ſpitefull and bitter one againſt another, and they ride up and downe in the Hearts of Princes: and ſtirre up warres and perſecutions for the cauſe of Faith and Religion, and^[654] deliver one another up to the Devill, and ſay one of another, that the Devill ſpeakes out of this and that Man; Hee is a Heretick, flie away from him.

The Gate of Immanuel.

83. Behold deare ſoule, How faithfully Chriſt warneth us concerning theſe times, concerning which we have been hitherto blinde: For theſe falſe ſelfe-erected Prieſts will cry out and ſay: Chriſt is in the Wilderneſſe: another of them will ſay, he is not in the Wilderneſſe, he is in the Chamber; or he is in the field; and another againe will ſay No; he is here or there: or he is in the Supper, or in the Baptiſme: and another will ſay, he is not in them, they are onely ſignes, and ſymboles: But Chriſt ſaith, Beleeve them not, and goe not forth; for us the Lightening ſhineth from the Eaſt to the Weſt, ſo alſo ſhall the coming of the Sonne of Man be; for where the Carcaſſe is, thither the Eagles gather together.

84. Chriſt ſaith; I am the way, the truth, and the Life; none cometh to the Father, but by mee: I am the doore to the ſheepfold, and am a Good Shepheard; but all that came before mee in their owne Name of themſelves, are Theeves and Murtherers, and ſeeke onely to robbe and ſteale; for they ſeeke their own honour; but I ſeeke not my own honour, but my Father honoureth mee, and they diſhonour mee: I am the Light of the world, whoſoever followeth mee, ſhall have the Light of the Eternall Life, my Father will give the Holy Ghoſt to them that pray unto him for it; when he ſhall come, he ſhall leade you into all truth, for he ſhall receive of mine and make it knowne unto you: take no care for your life, for my Father careth for you: for where your heart is, there is your treaſure alſo. [Therefore let your heart and minde be in the will of God, and then your treaſure is there alſo].

85. Which is as much as to ſay, Run not after the ſelfe-erected Teachers, who teach from the Hiſtorie without the Spirit of God: if they can ſpeake a little in a ſtrange Language, then they will be Teachers, and teach out of Art and vaine-glory, to exerciſe their Eloquence, wherein one flattering Hypocrite helpeth forward the other, eſpecially where much money and honour may be gotten in the Office: Chriſt ſaid, I ſeeke not my own honour: my kingdome is not of this world: but they Teach that Chriſts kingdome is in the Hiſtorie [viz. in Art, in Eloquence, in the Univerſities, in Synods and Councills]. But Chriſt ſaid to his Diſciples: The Holy Ghoſt will receive of mine, and make it knowne unto you, and bring into your minde all whatſoever I have ſpoken.

86. This deare children of Chriſt, let none run after contentions, controverſies and diſputations, they all ſay the truth one of another; for they are all growne out of one and the ſame Tree, and they are at variance about the Booty and^[655] Prey of Antichriſt, whoſe End is at hand: Turne away your heart and minde from all contention, and goe in very ſimply and humbly, at the doore of Chriſt, into Chriſts ſheepfold, ſeeke that, in your Heart; you need not much diſputation: pray to God the Father, in the Name of Jeſus Chriſt, upon his promiſe, that he would open your heart through his holy Spirit, turne with all diligence into him, let all goe whatſoever maketh a fine gliſtering holy ſhew in the heapes of Stone, and enter into the Temple of Chriſt, and there the Holy Ghoſt will meete you; yeeld your ſelfe quite up unto him, and he will open your Heart, and bring into your minde, all the merits and benefits of Chriſt; he will open your underſtanding; and bring into your minde whatſoever Chriſt hath ſpoken, for he ſhall receive from Chriſt, and make it knowne unto you.

87. Neither trouble your ſelfe with taking care, where the beſt Place is, for him to open it in, [whether in a Cloyſter, a Colledge, a Wilderneſſe, in this or that Office, Miniſtery, or Opinion] for as the Sunne riſeth in the Eaſt and ſhineth to the Weſt, ſo Chriſt ſhineth in every corner & chinck of his Incarnation or being Man, even to Eternity: Seek not after one place more then after another, he is every where; for where the Carcaſſe is, thither the Eagles gather together: Chriſt is every where, and his children can come to him every where, and when wee enter into Chriſt, then wee are with our Carcaſſe, and ſatiate our ſelves with his fleſh, and drink of his bloud: for he ſaid; My fleſh is the true food, and my bloud is the true drinke, they that eate of my fleſh and drink of my bloud, continue in Mee and I in them. Alſo [he ſaith] Father I will that thoſe whom thou haſt given mee, may be where I am; they were thine, and thou haſt given them unto mee, and I give them the Eternall Life: and I will raiſe them up at the Laſt Day: if you continue in mee, then my words continue in you.

88. Now therefore when you ſee that the world contendeth about the Kingdome of Chriſt: then know that they have loſt the keys, the Myſterium Magnum, and are not in Chriſt, for there is no contention in Chriſt, but love, and humility, and a deſire to walke before his neighbour in righteouſneſſe, whereſoever wee a[•]e, there wee are in Chriſt: whenſoever wee meete together, wee ſhould all bring his will with us into the Congregation; viz. the deſire of Chriſt: and when wee deſire him wee receive him, and become one body in him: he feedeth us with his body and bloud; when wee uſe his Teſtaments, with the Laſt Supper, then he feedeth us with his fleſh, and giveth us his bloud to drink, he Baptizeth us with the Baptiſme, to be one body in him: why then are wee ſo long a ſearching? for as the Sunne-ſhine filleth the whole world, ſo doth the body and bloud of Chriſt alſo: his ſubſtance is the Eternity, where there is no ſpace nor place: he is ſhut up in nothing: for he is in the Father, and the Father is in him, and the Holy Ghoſt goeth forth from the Father and the Sonne: Now every Beeing [or all whatſoever is brought into a beeing] is created out of the Father, and the Father is in All [things], and upholdeth and preſerveth All [things], He giveth to all things Life and Beeing: and the Sonne is in the Father, and giveth to all things vertue and Light; he is our Light; without him wee know not God; how can wee then ſpeake rightly of him? if wee will ſpeake rightly of him, wee muſt ſpeake from his Spirit, for that teſtifieth of God: but if wee ſpeake from Art and Hiſtorie, wee ſpeake from our ſelves, and not from God, and ſo wee are Theeves and Murtherers, and not Shepheards of Chriſt: A Theefe cometh but to robbe and ſteale, and ſo the Diſputers come but in their owne Name onely, in that they deſire to have great reſpect, and many rich friends, and ſuch cry out, heere is Chriſt: and there are Hereticks.

89. Deare children of Chriſt; ſtop your Eares from theſe blaſpheming Wolves: for they ſcandalize not onely one another, but the Congregation of Chriſt, which is every where in all Countries where there are Repenting Men, who turne from their ſinnes to God: They are in Chriſt, though they be Turkes: there is no reſpect of Perſons or of Names and Opinions with God: he ſeeketh the^[656] Abyſſe of the Heart.

90. Antichriſt is the cauſe of the Turkes falling into Peculiar Opinions of their owne; for there was no End in Controverſies and Diſputations; which was a ſtumbling block of offence to the Aſians, Aſſyrians, Egyptians, Moores, Grecians and Africans: the Indians lead a more^[657] Divine Life in their plaine ſimplicity, then Antichriſt; though indeed not all of them: yet nevertheleſſe there are many Cuſtomes among them, that are more Pious then the Pride of the Whore.

91. The Whore hindereth the Kingdome of Chriſt, ſo that all people are ſcandalized and ſtumble at it, and ſay; How can thoſe be Gods people, who are only Tyrants, Proud, Covetous, Obſtinate, Stubborne, Bloud-thirſty People, which practiſe onely how to get away that which is anothers, and ſeeke after power and honour: The very Heathen are not ſo malicious: wee will not make our ſelves partakers with them: God dwelleth every where, he is as well with us as with them: wee will leade an honeſt, vertuous, and pious life; and call upon the onely true God, who hath created all things, and goe out from their Contentious Diſputations: wee will continue in one ſort of Opinion, and then our Countrey will continue in Peace, when wee all beleeve in one God, then there is no ſtrife, but then wee have all one and the ſame will, and may live in Love one among another.

92. See heere beloved Chriſtian! this is that which hath ſo advanced the Turk, and brought him to that Great Strength: ſo that their Might is climed up, into the Number Thouſand; they Rule, in one Opinion, and Love^[658] towards the whole world: for they are a Tree of Nature, which ſtandeth alſo in the preſence of God; but it groweth no higher then to the Number Thouſand, for then its wilde Heart getteth a countenance, having Eyes: [or he will then come to ſee].

93. Thou Antichriſt ſhalt not devoure him with thy Dragons Mouth: as may be ſeene in the Revelation: He poſſeſſeth his Kingdome to the End: but when thou ſhalt be gone downe into the Pit; and that Chriſt himſelfe ſhall feed his Lambs, then he will come to be [of the fold] of the Lambs; when thy murthering ſword is broken: thou ſhalt not be broken with Speares, or^[659] weapons of warre, thou hypocrite; but thy lyes ſhall ſtifle thee.

94. Hee that goeth about to ſlay Antichriſt, is Antichriſts Beaſt, upon which he rideth: he will be but the more potent in Contention; for the Hearts of people turne away from the truth, and goe out from God into Contention: and there every one looketh after the Wonders of the Contention, and run after the Eloquent Sermons, and ſo come out from Chriſt into Opinions, and ſeeke wayes in the Darkneſſe, wherein there is no Light: thus the Devill Ruleth in the Antichriſt, and leadeth the children aſtray into bywayes of Humane Inventions, ſo that they ſee no more in the Light of Chriſt.

95. Thus it happened alſo to the Mighty Countreys, over which the Alcoran ruleth, where they departed from Chriſt, and fell into Opinions, and then there grew to them a Tree out of Nature in their heart, and they fell upon one opinion, and ſo lived in that Wilde Tree.

96. But the Antichriſtian Kingdome liveth in many Trees; they run from one to another, and know not which is the beſt; for they are gone forth from the Paradiſe of Chriſt, they boaſt of the Doctrine of Chriſt, and deny the power thereof, and thereby they teſtifie that Chriſt is not in them: nay, they deſire not to have him in them: they thruſt him, with his body and bloud, with his Humanity, out of the Congregation, they will have a ſigne from him, whereby they may in their Pride poſſeſſe his place, and ſo keepe up their rich fat Bellies: Chriſt in this outward Life upon the Earth, was poore, and had not whereon to lay his head: But they in Chriſts place will be rich and fat: they ſay; He is in Heaven, wee will therefore erect a ſtately glorious pompous Kingdome to his honour, that wee may enjoy good Times, and honour in his Office. Wee are the higheſt in this world: for wee are Gods^[660] Stewards, wee manage the Office of Chriſt, and have the Myſterium Magnum: How dare any ſpeake againſt us, wee will quickly make them hold their peace.

97. O beloved children of Chriſt, open your Eyes, and ſee; doe not run ſo after the Devill; doe you not ſee? pray learne to ſee! doe you not ſee how all is done for Money? if one give them ſtore of Money, they praiſe him, for a gracious Chriſtian, who is beneficiall and bountifull to the Church: If one die, though all his Life long he was an unjuſt falſe Uſurer, whore-monger, Thiefe, and Murtherer, and they know it very well, if he or his beſtow much upon the Church [Colledges or Learned Men]: O how is hee applauded for a bleſſed and gloriour Man! What great^[661] Sermons doe they make for him, that other unrighteous men, may heare and conſider, and follow their example to doe the like: But ſtay, doth the Kingdome of Chriſt conſiſt in ſuch [giving of] Money, and in the Mouth of the Prieſt: No, it ſhall not proſper; heere the Wine-preſſe yeeldeth much bloud, as that Revelation of John ſpeaketh.

98. And thus the Innocent are ſeduced [or the poore ſouls heerby fall into deſpaire] for he that giveth not them much, or hath it not to give, is no honeſt Man with them: Hee is not beneficiall towards the Miniſtry: if but the leaſt moate be found amiſſe in his life, oh how they divulge it, and make a great matter of it, how is he troden underfoote; how ever at length they devoutly ſend a good wiſh after him, and ſay, God forgive him: Open your Eyes yee children of Chriſt, this is the Antichriſt, goe not a whoring after him: Many ſuch haue been ſinners, and have turned from their ſinnes, and have entred into Chriſt, and their ſoule is in Chriſt an Angell of God; and therefore how dare you proud Antichriſt, according to your owne pleaſure deſpiſe one that is the Angel of God: O thou blinde Man, doeſt thou not ſee this? Art thou the Shepheard and Miniſter of Chriſt, and Steward of God? haſt thou the Myſterium Magnum about thee? Is thy office the office of Chriſt, as thou boaſteſt? why then art thou a Lyar? in applauding the wicked for Money; hath Chriſt and his Apoſtles done ſo.

99. Hearken thou oppoſer of Chriſt: looke into the Acts of the Apoſtles; Where one ſold his Poſſeſſions, and laid a part of the Price of the Money at the Apoſtles feete: And Peter asked him, ſaying, Have you ſold the field for ſo much, and he ſayd, yea; and had a falſe, doubtfull [and deceitfull] Minde: then ſaid Peter; thou haſt lyed unto the Holy Ghoſt; behold the feet of them that ſtand at the doore, ſhall carry you away out of the Congregation of Truth: what thinke you now of your ſelfe? beeing this hath happened to the Hearers of Peter: what would have been done to Peter himſelfe; if he ſhould have thus lyed for greedineſſe of Money, and ſo blaſphemed the Holy Ghoſt? But thou art he that doth ſo: thou applaudeſt the unrighteous, that thou maiſt but get money; but thou regardeſt not his ſoule, neither doſt thou regard how thou broacheſt forth thy lyes in the Congregation, how many times doe ſome ſtand and bewaile the wickedneſſe and deceit of thoſe thou praiſeſt, wherewith he unjuſtly oppreſſed and wronged the needy, and alſo bewaile thy flattering hypocriſie and lyes.

100. Hearken! Is not the Name of Chriſt blaſphemed thereby, and the Congregation of Chriſt ſcandalized? when they ſay; The Prieſt telleth lyes in the Pulpit for Money: if it were a ſinne he would not doe it: and ſo in like manner, when any lye and deceive people to get money, goods, and honour, if they can but cover it with a fine pretence; what matter is it: for [they think] if it were ſo great a ſinne, the Prieſt would not doe it: they thinke they will once repent of it: and the Prieſt hath Grace enough in ſtore for them.

101. Behold thou falſe and wicked Antichriſt, thus thou lyeſt to the Holy Ghoſt (in Chriſts office) who tryeth the Heart; and thou lyeſt to the Congregation of Chriſt; and doſt ſcandalize it therewith; It were a great deale better, they had never heard thy lyes, and then their hearts would not have been ſo filled with lyes.

102. How canſt thou ſay, that thou executeſt the office of Chriſt, ſeeing thou art a lyar and mocker of Chriſt, thou art not borne of Chriſt, but of lyes: and when thou ſpeakeſt lyes, thou ſpeakeſt from thy Beaſt, on which thou rideſt, in the Revelation, thou ſpeakeſt of thy owne, from the Spirit which is in thee, and yet wilt [take upon thee] to feede the ſheepe of Chriſt: thou ſhouldſt feede them in a greene meadow, in the fat paſture of Jeſus Chriſt, and tell them the Truth; but thou feedeſt them upon the Devills Rocks, and the Mountaines of the Abyſſe in his luſtfull Graſſe.

103. If you be the Miniſter of Chriſt, then ſerve him in Spirit and Truth: reprove ſinnes without any reſpect of Perſons, ſpare not; lift up your voyce like a Trumpet; reprove all wickedneſſe of all perſons, both ſuperiour and inferiour: teach the way of Chriſt rightly: praiſe [or ſooth] none, for his money and honour ſake: for Chriſt praiſed none of the Potentates for gaine ſake: neither did he reprove any of them out of Envy of their Greatneſſe and honour; for he commendeth Order, and ſaith; Give to Caeſar the things which are Caeſars, and to God the things that are Gods: but he reproveth the hypocrites the Phariſees, in that they made long prayers, and ſtood in the ^[662] ſtreetes making devout ſhew, and would be ſeene of People, and ſought onely after Praiſe; and ſuch a one is the Antichriſt alſo: and therefore the Spirit in the Revelation of Chriſt ſaith; Goe out from her my People, that you be not made partakers of her ſinnes; for he that alloweth of ſinne, is one ſpirit with the ſinne: he that for favour^[663] confirmeth the lye of a Lyar, he is guilty of that lye, and of the wickedneſſe thereof.

104. God the Father hath Regenerated us in Chriſt out of the Truth, therefore wee ſhould not be the ſervants of lyes: for when wee enter into Lyes, wee goe out from Chriſt, and are with the Devill, who is the Father of Lyes: and ſo is the Antichriſt alſo, and all that depend on him, and ſerve him: it were better to be far abſent, and to have Chriſt^[664] formed in the Heart, then to heare Lyes in the Antichriſtian Office [of the Miniſtry].

105. I know thou Evill Beaſt, wilt cry out upon mee for an envious Perſon, as if I did grutch what good people give thee: no, that is not my ground [or meaning]; for Chriſt ſaith; Whoſoever miniſtreth the Goſpel, ſhould live of the Goſpel: you muſt not muſſle the mouth of the Oxe that treadeth out the Corne, it muſt feede: they cleave not all to the Antichriſt; wee have onely ſet forth the wicked Antichriſt, who rideth in the Hearts of Men: wee deſpiſe none for their good Conſcience: Onely the Antichriſt ſhall ſtand Naked for a Witneſſe to All People: Hee rideth over the face of the Earth in all Countries and Nations. [Note, whereſoever Pride, Covetouſneſſe, Envy and Wrath, are predominant in falſhood, deceit, ſelfe-ſeeking, and an hypocriticall ſhew of holineſſe, there is the Greateſt Antichriſt of all].

106. People now ſuppoſe they have rooted him out, and are now in ſtrife and contention about him; every one will ſlay him: O thou blinde ſimplicity, thou ſlayeſt him not; doe but goe out from him, and enter into the Temple of Chriſt; and let Antichriſts houſes ſtand [empty], and then he will fall of himſelfe, and at length be aſhamed of his owne abominations and whoredome: onely doe not^[665] worſhip him: doe not bowe thy knee before him: but^[666] worſhip God.

107. Doe but open your Eyes, the whole world is full of God, the whole matter [of Converſion] is about the outward Life, in the Inward God dwelleth in himſelfe; and the outward Life is alſo Gods; but the Abyſſe is in it, viz. the Centre of Nature, in which the ſevere, ſterne life, is, which is the cauſe of this Warning.

108. There are Three Principles, (Three Kingdomes,) two are Eternall and one hath a beginning and is tranſitory: Each of them is deſirous of Man: for Man is an Image of All Three: and the Beeing of all Beeings, is a longing, ſeeking, and deſiring; which exiſteth out of the Eternall Will, and the will is the Eternity.

109. In God there is no Dominion, but in the Three Principles, in their Creatures: There is in God no more but one onely Spirit, which cometh to ſuccour his whole Beeing in the Water and in the Fire, out of which every thing exiſteth; Hee is no deſtroyer; but preſerver of a Thing: and if any thing periſheth, the fault lyeth in the^[667] Dominion of Nature; but that which is out of the Eternall, cannot periſh; but onely changeth into another property; for which [cauſe] wee give you warning: and all the Teaching and ſeeking in this world is onely that you may be warned of the ſevere ſource or property of the Fire; there is indeed a Life in it, and no Creature can ſubſiſt, without it have that life: but wee that are Men, are not Created for that life, and therefore God would have every Creature in that property wherein he created it: that his Eternall Will may ſtand ſtedfaſt, and not be broken.

110. Every thing hath Free Will, and therein its inclination to its property; the whole Beeing of this world, and of the Angelicall world, alſo of the Helliſh world, is meerly a wonder in the preſence of God: Hee hath ſet light and darkneſſe before every one, thou maiſt embrace which thou wilt: thou wilt not thereby move God in his Beeing; his Spirit goeth forth from Him, and meeteth all thoſe that ſeeke him, it is Gods ſeeking, in which God deſireth the Humanity, for^[668] it is his Image, which he hath created according to his whole Beeing, wherein he will ſee and know himſelfe: yea he dwelleth in Man, why then are wee ſo long a ſeeking; let us but ſeeke to know our ſelves: and when wee finde our ſelves, wee finde all; wee need runne no whither to ſeeke God, for wee can thereby doe him no ſervice; if wee our ſelves did but ſeeke and love one another, then wee love God, what wee our ſelves doe to one another, that wee doe to God; whoſoever ſeeketh and findeth his brother and ſiſter, hath ſought and found God: In him wee are all one Body of many Members, every one having its owne Office, Government and work; and that is the wonder of God.

111. Before the time of this world wee were knowne in his Wiſdome, and he created us into a Beeing, that there might be a ſport in him. Chi dren are our Schoolmaſters (in all our witt and cunning wee are but fooles to them), when they are borne, their firſt leſſon is to learne to play with themſelves, and when they grow bigger they play one with another: thus hath God from Eternity (in his wiſdome, in our hidden childhood) played with us: but when he created us in knowledge and skill, wee ſhould then have played one with another, but the Devill grutched us that, and made us fall out at our ſport; and therefore it is that wee are ſtill at variance in contention, but wee have nothing to contend about but our ſport, when that is at an end, wee lie downe to reſt, and goe to our own Place: and then come others to play, and ſtrive and contend alſo till the Evening, till they goe to ſleepe into their owne Countrey out of which they are come: for wee were in the Land of Peace, but the Devill perſwaded us to goe in to his unpeaceable Countrey.

112. Deare children, what doe wee meane; that wee are ſo obedient to the Devill, why doe wee ſo contend about a Tabernacle which wee have not made, nay this Countrey is not ours, nor this Government ours: it is our Mothers, and the Devill hath defiled it, let us pull it off, and goe to our Mother that ſhee way put us on a faire pure Garment againe, and then wee neede not contend about the defiled Garment: heere wee contend about a Garment, becauſe one brother hath a fairer Garment then another; and yet the Mother putteth every ones owne Garment upon them: and why therefore doe wee contend with our Mother, who hath brought us forth? are wee not all her children? Let us be obedient children, and then ſhee will purchaſe a new Garment for every one of us, and then wee ſhall rejoyce, wee ſhall all forget the defiled one.

113. Wee goe into the Garden of Roſes, and there are Lillies and flowers enough, wee will make a Garland for our ſiſter, and then ſhee will rejoyce with us: wee have a Round to dance, and wee will all hold hands together: let us be very joyfull: there is no more might to hurt us, our Mother taketh care for us: wee will goe under the figtree, how abundant is its fruit: How faire are the Pine Trees in Lebanon: Let us be glad and rejoyce that our Mother may have joy of us.

114. Wee will ſing a ſong of the Driver [or Oppreſſour] who hath ſet us at variance; How is he captivated? Where is his power? Hee is not heere to be found; neither hath hee gotten the defiled Garment, which wee contended about, the Mother hath it in her keeping; How poore he is? Hee domineered over us, but now he is bound: O Great Power, how art thou thus brought to ſcorne, thou that didſt file aloft above the Cedars, art now laid under foote, and art ſo voyd of Power: Rejoyce yee Heavens, and yee children of God; for hee that was our Driver [Oppreſſour and perſecutour] who plagued us day and night, is captivated; Rejoyce yee Angells of God, for Men are delivered, and malice and wickedneſſe is taken captive.

The Twelfth Chapter.

Of the [true] Chriſtian Life and Converſation. What Man is to doe in this Valley of Miſerie, that he may worke the workes of God, and ſo attaine the Eternall Higheſt Good.

1. THere is nothing more neceſſary and profitable to Man in the valley of Miſery upon Earth, then for him to learne to know what he is, from whence he is, and whither he tendeth; what^[669] courſe he taketh, and whither he goeth when he dyeth: there is nothing more profitable then to know theſe things: for the outward converſation remaineth in this world, but what the heart conceiveth, that a Man taketh with him: The will of the ſpirit of the ſoule is Eternall, that which is comprehended in the will of the ſpirit of the ſoule, that, the ſoule carrieth with it when the ſoule and body part. Therefore it is neceſſary for us, to labour for ſomewhat that is Good; wherein the ſoule may accompliſh its Eternall ſport, and have its joy therein: for the works of our ſoule follow after us: and the works of our hands, and of the outward ſpirit remaine in this world: for the ſoule is in the Eternity, whatſoever it maketh and imagineth heere, that ſtandeth alwaies before it: unleſſe it breake that againe; and then it is as a broken worke, which it hath no more to doe withall: for it is gone out from that; for the Eternall cutteth an Eternall Modell, and the corruptible and^[670] inceptive cutteth a corruptible Modell: for after this time every thing will ſtand in its own Modell; for that which the Eternall Will conceiveth, that getteth an incorruptible forme, if it ſelfe doe not breake it.

2. Therefore it is good for Man, to chooſe in this life that which is beſt, in which he may have joy Eternally: for when thou chooſeſt Beauty, Bravery, and Honour or Riches, then thou art thereby made^[671] unbeneficiall to thy brother and ſiſter, who are in Miſery in this world: for the Bravery of this world deſpiſeth the meane and ſimple; and Riches wringeth away the ſweate from the poore, [or grindeth the Faces of the Poore], and great Power and Authority preſſeth and oppreſſeth the low and miſerable: Great honour, deſpiſeth the ſimple, and will not condeſcend to the needy: ſeeing therefore in the other life, the ſoules of many that have been ſimple, miſerable, and in this world contemned, poore, oppreſſed, and dejected, will appeare; and ſeeing it is certaine, that in their forme will not be comprehended much highneſſe, bravery, deſire of might and honour: for their ſoules have in this valley of miſery, onely ſhut up themſelves into the meek Love of God, and yeelded themſelves into ſimplicity and lowlineſſe, and have not dared to have communion with might, pomp, and great honour, for ſuch things have had no affinity with them.

3. And ſeeing it is ſo, that the ſoules in the other life ſhall have Joy one with another, and enjoy the gifts and vertues one of another; and ſeeing then the ſoules will have their ſubſtance which they have heere taken in and conceived, appeare in their Eternall Will, as a Figure: therefore wee ought very highly and heartily to conſider it, that wee doe not in this world conceive and let into our hearts, Pride and ſtoutneſſe, alſo covetouſneſſe and oppreſſion of the miſerable: for with theſe wee cannot enter into the Congregation of Chriſt, they receive us not into their ſociety: for it is a contrariety to them.

4. For in the Kingdome of Heaven there is nothing but Love and Concord: every one inclineth his love and favour to the other, and every one rejoyceth in the gifts, power, and^[672] Beauty of the other, which they have obtained from the Majeſty of God: and they all give thanks to God the Father in Chriſt Jeſus: that he hath choſen and received them to be children: for the mighty power of the ſtrong [who have been Mighty in Faith, and in the Wonders of God] rejoyceth for the weake, that the Spirit of God is in them, and that they alſo are in the Wonders in the Eternall Will.

5. Therefore deare children and brethren in Chriſt, let us, in this world, incloſe our hearts, minds, and wills, in humility into one Love, that wee may be one in Chriſt: If thou art highly advanced to power, authority, and honour; then be humble: deſpiſe not the ſimple and miſerable: but conſider that in the other life they ſhall be in one highneſſe with thee: ſqueeze not the oppreſſed; afflict not the afflicted: that they may not take it to^[673] heart, and barre up the Gates of Heaven againſt thee: If thou art faire, Beautifull, and comely of body, be not proud, nor doe thou deſpiſe thoſe that are not like thee: that thy ſimple brothers and ſiſters ſoule may not loath thee, and reject thee out of their Minde: Be humble that thy brother and ſiſter may rejoyce in thee; and preſent thy Beauty to the Praiſe of God, who hath created ſo Beautifull a Chaſt and Humble Creature; be^[674] modeſt and friendly in words and works.

6. Thou that art Rich, let thy ſtreames flow into the houſes of the miſerable, that their ſoule may bleſſe thee; Thou that art in Authority, bowe not the Right to pleaſe the Mighty; that the oppreſſed may bleſſe thee in thy Righteouſneſſe; and then thou alſo art in the Congregation of Chriſt: If thou art exalted to high dignity, give not place to thy minde to flie [aloft,]; humble thy ſelfe, in the Congregation of Chriſt, and then the Congregation will bleſſe thee, and will receive thee into their Love.

7. O how well is it with the Rich, and Potent, when the meane and ſimple Congregation of Chriſt love and^[675] bleſſe them: O how well is it with a Teacher & Preacher, who is a right Miniſter of Chriſt, who giveth the meate and drinke of Chriſt to the Lambs that are committed to his truſt, and refreſheth them therewith, ſo that they yeeld their ſoules into his obedience, and heartily love him, and deſire all welfare to him; O how happy and ſhining is he in Chriſt, how Glorious a Shepheard is hee: for his Lambs follow him, and he bringeth them to the chiefe Shepheard.

8. O how ill a condition is he in, whom they curſe according to his true deſerts! the bright Garment will be taken away from him, and he putteth on the vizard of wickedneſſe: But he that is curſed for righteouſneſſe ſake, he preſſeth forth as the Gold out of the^[676] oare, and putteth on Chriſts Crowne of Martyrdome; wherein all the holy ſoules at the Laſt Day will highly rejoyce, in that he hath continued a ſtedfaſt Diſciple of Chriſt, who hath not looked upon honour, power, money or goods, but hath rightly fed the ſheepe of Chriſt.

9. Deare Brethren and Siſters in the Congregation of Chriſt, beare with us: let us a little rejoyce one with another: wee beare a hearty Love towards you, and ſpeake from the Spirit of our Mother: out of the Spirit of the Eternall Wiſdome of God [viz. from the Spirit of humility].

10. Wee will ſpeake friendly with you, concerning our Mother, and concerning our Native Countrey: wee will ſpeake of Great Wonders, how things goe with us all: and ſo wee will comfort our ſelves: for wee are in a ſtrange Countrey; wee will perſwade one another and agree, and will goe home into our own Countrey to our Mother; O how will ſhee rejoyce when ſhee ſeeth her children [come to her into the Eternity] wee will tell her of the Great afflictions, which wee underwent in^[677] Jericho, wee will ſpeake of the great danger wee were in, among many evill Beaſts: wee will ſpeake of the Driver or Oppreſſour, who held us ſo long captive, and wee will ſpeake how wee were freed from him: let us be unanimous, that our Mother be not grieved and offended with us.

11. Rejoyce yee Heavens with us, and let the Earth be glad, for the Praiſe of the LORD goeth over all Mountaines and Hills: Hee openeth the Doores for us, that wee may goe to our Mother: let us rejoyce and be glad: for wee were borne blinde, and now are come to ſee; Open the Gates [〈2 pages missing〉] great honour and reverence to Men: even from a good meaning out of your Love, as thankfull People towards the Government of the Holy Ghoſt: But becauſe yee have given ſuch honour to Men as belongeth unto God, (though God was contented, ſo long as they continued in the Love of God in humility) therefore they are fallen off from^[678] what they were, into luſt after temporall honour, and have fallen into a Luſt to domineere with cunning and deceit, over your Goods and ſoules, and are become a ſnare unto you: for the Antichriſtian Devill is ſlipt into them, and the Spirit of God is departed from them, and they have no more ſpoken from the Spirit of God, but from their Pride and Art: ſtrange Languages muſt doe the worke, and muſt be the bringers ſorth of the Myſterium Magnum.

19. But behold deare Brethren, how very Theeviſhly they have dealt with you, they have ſet themſelves up over the Earth, and have^[679] drawne to themſelves all Power, might and honour, and aſcribe all authority to themſelves, and have blinded you with flattering Hypocriſie, and have lead you from God into Opinions, and there you goe aſtray; they have egged yee on to Contention and Warres, ſo that you have murthered one another, and waſted your Native Countreys: they have bereaved you of body and ſoule, alſo of your goods and witts, and made you beleeve, you did God good ſervice in it, when you became Enemies to thoſe that are not of your Opinion; and yet you are all thus blinde [even on both ſides].

20. Behold! theſe are the^[680] Curats over your ſoules, your Spiritualty the Clergy: looke upon Popery, whence hath that ſprung, from the Devill at Rome, Hee hath cauſed Aſia, Africa, Aſſyria, Perſia and Greece, to depart from his deceit: for the Antichriſtian Prieſt-Devill hath blinded the whole world, and brought them into vaine Traditions and Opinions, and turned them away from that unanimous Love: he hath placed more holineſſe in one Order and Opinion then in another, and hath ſold the higheſt Degree of^[681] Orders for Money: that Order which had much and rich Livings and Revenues, muſt give much to the Chiefe Devill, that he might be fatt and a Lord upon Earth: the ſimple Lay People were perſwaded theſe Orders were Holineſſe, and ſo worſhipped before the Dragon in the Revelation, and ſought for Pardon, Abſolution, and forgiveneſſe of ſinnes from thence; O how the Common people were tied to them; whoſoever ſpake againſt it, was accounted a Heretick, and the People burnt them with Fire; thus did the ſimple People doe, and were perſwaded they did God good ſervice in it.

21. O thou ſimple^[682] Holineſſe! thou art not Guilty in ſo doing: neither ſhall it be imputed or accounted to you at the Laſt Day (for you went on blindly in it, and though on that day the Holy Martyrs ſhall be ſet before your eyes) yet you have been Zealous for God in Blindneſſe; The Bleſſed Martyrs (who have ſeene the Light of God) will not therefore caſt you out of their ^[683] Congregation, ſeeing you knew not [what you did] but were blindly lead on to doe it.

22. Yet Behold and Obſerve, what a Zealous Will, or Earneſt deſire, can doe, if one enter into the will of God with his whole deſire; and although he doth not know what he doth, and is Zealous in a ſtrange Opinion, and yet his heart is directed into God, and beleeveth in ignorance very ſtedfaſtly, that it is pleaſing to God. In ſuch an Opinion many Great^[684] Wonders and Works have been done in the midſt of the Antichriſtian Kingdome: for there is not any thing impoſſible to a ſtrong Faith.

23. Into theſe Wonders hath Antichriſt inſinuated himſelfe, and hath made almoſt as many ^[685] Opinions, as there be Dayes in the yeare: amongſt which in the Beleevers who have ſo in blindneſſe beleeved in their Opinion, even Wonders and Miracles have been done; and the Antichriſt hath aſcribed it to the Opinion, whereas the Opinion could not make a flie to ſtirre, but the firme and ſtrong Faith, which went out of the Opinion into God, that hath^[686] awakened the Wonders: for the Spirit of God is in the Faith, and not in the Opinion; and the Faith is from God; for the ſoule inclineth it ſelfe in the Opinion into God, & layeth hold on the Spirit of God: the Opinion is the Fire; but the ſoule ſtayeth not in the Fire, but preſſeth out from thence into God, it bloſſometh out of the Fire as a faire flower [out of the Earth].

24. The Opinions have been Tolerable enough, in God, and God rejected them not, ſo long as the ſoule ſought God through the Opinion, and ſo long alſo the Church of Chriſt^[687] ſtood in a Government: but when the Devill crept into it, and made a ſtately Gliſtering Kingdome of it, when the Prieſts ſought onely honour, covetouſneſſe, and voluptuouſneſſe in it, and did lead men away from God meerely into their^[688] Works, and ſo the Opinions became altogether blinde: for they themſelves went out from God into the works of their hands, in forged and invented wayes, therefore God let them goe, ſeeing they would not be directed by his Spirit.

25. And Aſia, Africa, and Greece, are to be accounted happy, in that they are gone out from the Works of Men into the One onely God againe: although indeede they have been blinde concerning the Kingdome of Chriſt; yet their Minde continued in the One onely God, and in concord one among another; and have not ſo vehemently ſcandalized and reproached one another about the deare Name of Chriſt, as theſe have done who have been lead blindfold in the darkneſſe of their works, for theſe have not onely hated thoſe that departed from them, but they themſelves have reproached and ſnarled at one another in their Opinions, as Dogs about a Bone, and have lead the^[689] Layity aſtray, who goe groping in the darke, and know not which Opinion is the beſt.

26. Thus you hang to Opinions, and are perfidious to God, ſo that when a ſimple Man cometh to dye, he knoweth not whither his ſoule ſhall Enter: he hangeth to his works and^[690] Opinion, and forſaketh the Will of God, and ſo remaineth without God: And where now doe you ſuppoſe the poore ſoule remaineth, when it is^[691] without Gods will? Behold wee will tell you: for wee know certainly, for the Spirit of our Mother openeth it to us, ſo that wee ſee with both Eyes.

27. Behold! Chriſt ſaith; Where your Treaſure is, there is your Heart alſo. Behold! the ſoule is involved in the Opinion, and ſo runs with it to the Patron [or authour of it] who hath ſo taught it, and ſeeketh him, and if it finde him not, then it becometh ſorrowfull, and hath no reſt: and ſo hovereth between Heaven and Hell, and would faine^[692] eſcape the Devill: therefore it happeneth, that many times the poore ſoules have appeared againe in the Congregation, or elſe in houſes, fields, and Churches, and have cryed to the Congregation for helpe with their Prayers, and have ſubmitted themſelves to the Order, and ſuppoſed ſo to finde Eaſe; from whence Purgatory was framed: for that ſoule hath the Purgatory indeed, if it cannot attaine the will of God: and in ſuch fervent caſting it ſelfe downe in the Opinion, it is ſunck downe through the Opinion, and at length come into the Still Eternity. But wee underſtand heere thoſe ſoules, which in their Opinions have Imagined [or ſought] after the Kingdome of God; and not the ſoules of the Deceivers, who have ſought their profit and pleaſure therein; thoſe are quite gone a whoring with Antichriſt, for they are bound to him with an Oath: and though they ſit in hell-fire a whoring with him, yet they flatter him with their hypocriſie, and reproach God, as if he had dealt unjuſtly with them; for what the ſoule doth heere in this [life] time, into which it involveth it ſelfe, and taketh it into its will, [that it taketh with it in its will, and after the ending of the Body cannot be freed from it: for afterwards it hath nothing elſe but that; and when it goeth into that and kindleth it, and ſeeketh with diligence, that is but an unfolding of the ſame^[693] thing; and the poore ſoule muſt content it ſelfe with that: Onely in the time of the Body it can breake off that thing which it hath wrapped up in its will: and that ſtandeth afterwards as a broken wheele, which is broken and uſeleſſe, and no ſoule entreth into it any more, neither doth it ſeeke any more therein.

28. Thus wee ſay unto you, that the Antichriſtian ſoules after the breaking of the body, ſeeke no more for the Doore of Chriſt, for they know nothing of it; they know onely of what they heere conceived, or tooke in, and the ſoules ſinck downe in that Opinion into the deepeſt Ground, much deeper then they heere conceived; for that which was knowne in many of them of the ſame Opinion, what any or all of them know in the ſame Opinion, that one ſoule alone knoweth: for it is one Body with all thoſe that are of the ſame Opinion, and they have one Heart in many Members, wherein every one manageth their buſineſſe, which ſtandeth ſo till the Judgement of God: which afterwards ſhall make ſeparation, where then all kindreds upon the Earth, ſhall houle and lament when they ſhall know that Judge whom they heere ſo deſpiſed.

29. Hearken you accurſed Antichriſt, what anſwer will you give? in that you have lead aſtray the People from faith in God, and from the Juſtification of the Paſſion and dying of Jeſus Chriſt, into thy deceitfull hypocriſie in Opinions, onely for thy Pride, honour, and covetouſneſſe ſake? You have perſwaded them ſo, that many of them in their youth and ignorance have ſworne and vowed to you: What have you done? even the ſame that Chriſt ſaid to the Phariſees: Woe unto you Phariſees, who compaſſe Sea and Land, till you have made a Jew and Proſelyte; and when you have made him ſo, then you make him twofold more the childe of Hell then your ſelves; and this alſo the Antichriſt doth.

30. In Germany they ſuppoſe they are now gone out from Antichriſt with their Contentions, but it is not ſo yet: for they which now curſe Antichriſt, and lay his ſhame open, are even growne out from the Tree of Antichriſt, and are the Wolves and Beares of Antichriſt, which ſuck from him, and devoure him, for the Spirit of this Principle hath commanded them ſo, they muſt doe it, for they are one Trumpet among the ſeven Angells in the Revelation: but they all winde one horne, and ſound ſo that the Earth ſhaketh with it: but when the Thunder of it ſhall follow, then will the Myſterie of the Kingdome of God be revealed againe, and our Doore of Grace in Chriſt be opened againe, which Antichriſt had ſealed up, for he ſhall be throwne downe into the Abyſſe: Obſerve this.

31. The Opinions about the Cup and Perſon of Chriſt, which are frequent now in Germany, are alſo ſprung from the Antichriſtian Tree, and they are the Children of Antichriſt, which he introduceth very finely and ſuttlely: O what a Cunning Artiſt is the Devill! If you will not open your Eyes, it will continue ſo to the End; It is told to the ſimple, and they are directed to open their Eyes, and not to regard Opinions: there ſtick meere Hereſies in Opinions: and though they be zealous in their Opinion, and in the Opinion preſſe into God, and ſo attaine God and the kingdome of Heaven, yet they have the Tayle of Antichriſt hanging on them, for they are zealous againſt others, and reproach and perſecute them, who are not of their Opinion.

32. Mark this yee Princes, Rulers, and Magiſtrates, ſuffer not your ſelves to be ſeduced, drive the Teachers into the Churches, and command them to teach the Will of God in his Love, give them not Lordly Power, and doe not put any Authority into their hands to make Cannons and Conſtitutions, elſe they will hang to Covetouſneſſe, and Antichriſt ſticketh in all Covetouſneſſe, and ſo doe what you can, you will have him on your Neck.

33. Looke to it yee Princes, and regard to heare thoſe Men that are Borne of God, and not of Art onely: for where there is great^[694] Art, and not an humble heart inclined to God, that ſeeketh not its own honour and Covetouſneſſe; there is Antichriſt moſt aſſuredly: for in^[695] Art ſticketh Pride and ſelfe-honour, which would faine Rule the World and deſire to get much Gaine to themſelves, truſt not theſe, they are not Chriſts Shepheards: if you will not follow what is revealed to you, then the laſt Antichriſt will be worſe then the firſt, and it will come to that paſſe, that the world will be conſtrained to caſt them headlong together on a heape into the Abyſſe, which Daniel and the Revelation ſheweth them plaine enough, and as wee have knowne it, that it will ſo befall them: for they are now a Beeſom and^[696] Rod upon the Old Antichriſt their Grandfather: But there is one Coming who will Gird them alſo, and ſet the Truth before their face.

34. Obſerve it yee Children of God, this is a ſigne of the laſt Antichriſt: in his Kingdome and Opinions they deny the Body and Bloud of Chriſt, in which wee are Borne in God; lift up your heads, and behold: for your Redemption draweth neere: be not ſo lead aſtray, and luld aſleepe, looke not with ſtrange Eyes, but open your owne Eyes, and flie from Antichriſt into the Spirit of Chriſt; there is no more wayes but one to enter into the Kingdome of Chriſt; which is ſet downe thus, [as followeth].

A Gate [ſhewing] which way wee muſt walke though this world into the Kingdome of God.

35. You muſt goe out from your Reaſon out of the fleſhly Spirit, and bring your heart, minde, and thoughts, wholly into the Obedience of God, and yeeld your will into Gods will, and doe not feigne wayes of your own Reaſon, or aske, Where is Chriſt? Direct your way into Chriſt, and know for certain, that Chriſt is in your Heart: ſubmit your ſelfe to him in great humility, caſt all your purpoſes and doings into his will and pleaſure, and conſider that you alwayes ſtand before the cleare countenance of God, and that Chriſt ſitteth on the Raine-Bow at the right hand of God in you, and conſider that you ſtand Every moment before the Holy Number Three: and that God the Holy Number Three alwayes examineth and ſeeth the Abyſſe of your Heart; and take heed that you enter into no deepe Thought or ſearching, but meerely into his Love and ^[697] Mercy: and reſolve never to goe out from it any more, but ever to continue therein.

36. And then ſecondly, conſider that you doe what is pleaſing in the ſight of God the Moſt High, when you ſeeke with your love your Brethren and Siſters in this world, whoſoever they are, and by what name ſoever they are called, and what Opinion ſoever they are of, Embrace them in your Heart, help to pray for them, and help them to wreſtle againſt the Devill, and as far as is poſſible inſtruct them with all humility: but if they will not receive it; then put on the Garment of Chriſt, and be a good example unto them; be ſerviceable and helpfull to them; forgive them when they hurt and wrong you: when they curſe you, doe you bleſſe them; when they doe you injury, if you cannot turne it into Good and avoyd them, let it paſſe, and conſider you are but a Pilgrime heere: withdraw your Love from none, for your God in whom you live, withdraweth himſelfe from none that doe but ſeeke him; be readily yeelding to your adverſary, if he once offer to turne his minde; In all your affaires and converſation love Righteouſneſſe, and alwayes have a care that you doe your worke for God; wee muſt in this world, in this troubleſome valley of miſery, compaſſe our affaires with labour and paines, wee ſhould not goe into holes, Cloyſters, Cells and Corners: for Chriſt ſaith; Let your light ſhine before Men, that your Father may have praiſe in your works: doe all things from a^[698] ſincere heart, in a pure minde, and conſider you doe it to Chriſt, and that the Spirit of Chriſt doth it in you: be alwayes ready, expecting the Bridegroome: let your heart have no leave to meditate and ſearch into any other opinion: it is not profitable for you to know much: let every one learne to doe his own work, wherewith he may have ſuſtenance for his body, whether he be^[699] Magiſtrate or^[700] Lay Perſon.

37. Let the^[701] Magiſtrate learne righteouſneſſe, and to diſtinguiſh the falſe from the pure, for he is the Officer of God: what he doth and judgeth, that he judgeth for God and God through him. Let the Layety be humble &^[702] mannerly before the Ordinance of God: if any wrong be done him with a high hand, and that it cannot be otherwiſe, let him conſider that he ſuffereth wrong for the truths ſake, and that it is a great honour for him in Chriſt, in the preſence of God.

38. In all your matters, converſation, dealing and actions, alwayes ſe;t the judgement of God before your Eyes, and have a care that you live blameleſly heere, for this [life] time is ſhort: and wee ſtand heere in a field a growing: therefore ſee that you be good fruit for God, at which all the Angells and Hoaſts of Heaven may be pleaſed and rejoyce: beare malice to none, for that inviteth the Devill to a Lodging; Be ſober and Temperate: let not the deſire of this world perſwade you; and though it happen ſometime; doe not goe on in it: Goe every houre out of Death into Life: Crucifie your ſelves in true Repentance and Converſion from Evill.

39. When you are reproached for your fearing God, and evill ſpoken of, and that it be falſe and untrue, then rejoyce moſt of all, that you are become worthy to ſuffer reproach for the Doctrine and honour of Chriſt: when you are in affliction, be not diſmayed, conſider you are in the will of God, he will ſuffer no more to be layd upon you then you ſhall be able to beare.

40. Turne away your Eyes from covetouſneſſe, from high-mindedneſſe and ſtate, and doe not readily looke after ſuch things, that you be not captivated: for the Devill catcheth his birds with ſtate and high-mindedneſſe, but goe not into his net: Be alwayes watchfull, never be ſecure: for that fowler goes conſtantly about to ſee where he can catch any one; where honeſt people are mocked and ſcorned, goe not thither, make not your ſelves partakers of ſuch wickedneſſe, let it not enter into your Eares, that the Devill may not tickle your heart with that fooliſh Laughter, and ſo you become infected with it.

41. Summarily, commit your ſelves to God in Chriſt, and pray to God the Father in the Name and upon the promiſe of Chriſt, for his holy Spirit; deſire it upon the promiſe of Chriſt, and ſo you will receive it: for he is faithfull who hath promiſed it; he will not deny you of it: you will receive it moſt certainly: onely give give your ſelfe wholly up to him, that, is the greateſt and chiefeſt [thing]: commit all to his will: and when you have it, that will teach you ſufficiently what you are to doe: he teacheth you to ſpeake: hee giveth you a minde and knowledge and underſtanding how to behave your ſelves: be not carefull after what manner you ſhould doe a thing when you are to deale with Men; but commit all your doings to him, he will doe that in you well enough which is well pleaſing to God; and though you ſhould be in a burning Zeale, and ſhould bring fire from Heaven from the Lord of Lords upon the wicked, yet it is acceptable to him, for the wicked hath awakened and kindled it.

42. But goe on in the Power of God, and then all your doing is wel pleaſing to God, for that any defendeth himſelfe againſt his Enemy upon neceſſity without any other intent or deſire, that is not againſt God: for he who hath his houſe on fire may quench it: yea God hath given leave to Iſrael to defend themſelves.

43. But he that cauſeth and beginneth a warre, he is the Devills Officer: for all warres are driven on by the Anger of God wherein the Devill dwelleth, God hath not been the Authour of warres: for he created us in Love, that wee ſhould dwell together in Paradiſe in friendly Love, as loving children, but the Devill grutched us that, and led us into the ſpirit of this world, which hath awakened all warres and miſchiefe in the Anger of God, ſo that wee hate and murther our ſelves.

44. Seeing then wee are thus begirt with Enemies in this valley of Miſery, ſo that wee grow among thornes and thiſtles, therefore wee ought to watch: for wee muſt watch alſo over the Enemy which wee carry in our Booſom: viz. our minde and thoughts, for that is the worſt Enemy, alſo the Devill hath his^[703] Den of Thee-very therein, and there is required great labour and toyle, to caſt out that Devill: he ſlips many times into our Minde, and leadeth us on in ſmooth delightfull hypocriticall wayes: ſo that wee ſuppoſe wee are in God, and that our wayes are Right: there wee ſhould conſtantly have our Touch-ſtone with us, which is the Bleſſed Love towards God and Man: wee ſhould not take pleaſure in our ſelves, but wee ſhould be of ſuch a Converſation that God and Man may take pleaſure in us for our vertue. [ſelfe-ſeeking muſt be quenched, and true Reſignation and ſelfe-deniall muſt grow and flouriſh].

45. And when wee thus converſe in the Love and the Righteouſneſſe of God, and in the Obedience of Faith; then wee put on Chriſt, who ſetteth the faire orient Crowne of Pearles upon us; viz. the Crowne, the Myſterium Magnum: he crowneth us with his wiſdome, ſo that wee know his Wonders, which wee were blinde in before, as it hath happened to this Hand, which before the time of the Tenth Number, when it was yet in the unite, was as ſimple in the Myſtery as the meaneſt of all; But as the Gold muſt be tryed in the Fire, ſo alſo it happened to this hand▪ Corruption and Putrefaction was not wanting: every one would needs tread the ſimple childe under foote, where was the firſt time that a Garland was ſet upon it: O what great labour and toyle, did the Devill take that he might fully it, O how buſie was he, which when I think upon it, I very much wonder, and thanke God who hath preſerved mee: O how he beſtirred himſelfe that he might teare the Garland in pieces; O how eagar was he with Antichriſt, in putting him on to perſecute this hand: that every one might abominate it. But it happened to the Devill, as about Chriſt, when he ſo ſet on the Phariſaicall Antichriſt that they Crucified Chriſt, then thought the Devill: he is gone now, I ſhall be quiet enough, and not be troubled with his Doctrine, which deſtroyed my Kingdome: ſo alſo heere; but he thereby awaked the firſt ſtorme; Chriſt ſtormed his Hell, and tooke him captive in the Anger: and ſo his Den of Robbery was firſt opened by this hand, which he ſhall never be able to ſhut up againe, but it ſhall ſtand open till his judgement: this wee write for an Example to the Reader, that he may know what he muſt expect in this way, even nothing elſe but ſcorne and reproach.

46. But be of good courage yee Deare Children of God, doe but help to wreſtle ſaithfully and valourouſly, for wee all wreſtle in this life for an Angelicall Crowne, which Lord Lucifer had upon his head. And how can he but be Angry, who hath loſt his Countrey and Kingdome? when another cometh and taketh his Crowne, and throweth him to the Ground, and holdeth him Captive.

47. But wreſtle couragiouſly, yee deare Children of God, it is but for a little while, and then we ſhall get the Scepter and Crowne; it is better to be a Lord, then a captive ſlave and ſervant: the ſufferings of this world, if they cannot be avoyded, are not worthy to be called ſufferings in reſpect of the great Glory, which ſhall be manifeſted on us.

48. Wee ſtand heere between Heaven and Hell in a field, and there groweth either an Angel or a Devill out of us: now therefore if any have a Love to the Kingdome of Heaven, and would faine be an Angel, he ought to looke well to himſelfe; it is ſoone done with a Man, Thou haſt free will, whither ſoever thou inclineſt, there thou art: What thou ſoweſt, that thou ſhalt alſo Reape: let this be told thee [for a warning].

The Thirteenth Chapter.

Of Christs moſt precious,^[704] Teſtaments, That Faire Garland of Pearles of the Noble Highly Precious Stone^[705] of The Great Myſtery and Philoſophers Stone, which the Antichriſtian Church Danceth about, and is ever ſeeking it: but not in the Right Ground and Place.

1. IN this Stone there lieth hidden, whatſoever God and the Eternity, alſo Heaven, the Starres, and Elements containe, and are able to doe: there never was from Eternity any thing better or more precious then this, and it is offered by God and beſtowed upon Man, every one may have it, that doth but deſire it, it is in a ſimple forme, and hath the power of the whole Deity in it.

2. Chriſt ſaith; I have the water of Eternall Life, whoſoever thirſteth let him come to mee and drinke of it for nothing, it ſhall flow in him into a fountaine of Eternalll Life, and whoſoever drinketh thereof ſhall never thirſt any more: Chriſt giveth us his fleſh for food, and his bloud for drink: wee ſhould eate his fleſh and drinke his bloud, and then he will continue in us, and wee ſhall continue in him, where he is there ſhall wee be alſo, both heere and there [in the other Life]:^[706] for he will be with us alwayes unto the end of the world: he will not let us his children want; as a father careth for his children, ſo He careth for us; and though a father perhaps ſhould forſake his children, yet he will never forſake us: for he hath imprinted us in his hands ſtruck through with nayles, and received us into the^[707] wound of his ſide, out of which did run water and bloud; wee ſhould beleeve and truſt him, as his precious Word hath told us; he is the Mouth of truth, and cannot lye.

3. Heare thou deare Chriſtianity: open thy M[•]nde, and let not Reaſon, which is without God, leade thee aſtray: conſider this well: wee will ſhew you the right ground and ſcope, without conceits and opinions; wee will ſet it before you wholly pure without ſpot or blemiſh, and onely ſhew you what Chriſt is; wee will bring no conceit of humane Invention, to pleaſe any Mans Opinion; neither will wee take it from that which the World ſets forth, as in their Gloſſes, but wee will ſpeake, that which is revealed to us out of the Mouth of Chriſt, and what his Teſtaments are in ^[708] reality.

4. For this is the Jewel, the Noble Stone, which the Church of Babel danceth about, and about which ſhee raiſeth warres and perſecution; how very many ſcandalous and ſcurrilous Bookes and Pamphlets have been written about it.

5. This is the true Jewell of the Congregation of Chriſt; when the Church of Rome loſt it, then it became a Babell, and the Spirit of God departed from her; and the moſt potent Countreys towards the Eaſt, South, and Weſt, turned away from her: For the Revelation told them, ſaying; If thou continue not in my Love, I will come unto thee, and take away thy Candleſtick from thee: which came to paſſe thus.

6. Europe kept the Name of the Jewell, and Aſia, the Colour of it: but the vertue of it remained ſealed to them both, for they were both departed from it; they went Groping in the dark, they grew fat, proud, and ſtately, and would be Lord over the Jewel: they onely ſought^[709] good Dayes, great honour and glory by it; they built them upon it a brave Gliſtering Earthly Kingdome, as is to be ſeene by the Romiſh Babell, which they doe as hypocrites, that they may be honoured by the Congregation, and had in great eſteeme. That which Paul and the Apoſtles left [behinde them] viz. That the Congregation ſhould abide in reverence and in Love; and that the Elders which behaved themſelves well, ſhould be accounted worthy of double honour (which was right in the Congregation, to doe it to them that behaved themſelves well) this they uſurp to themſelves into their owne Power in [away of] Compulſion; men muſt performe it to them, though they be no way worthy of it: and becauſe they could not handſomely uſe any other ſword, therefore they made to themſelves a falſe ſword: viz. the^[710] Curſe [of Excommunication] and that ſhould make men reverence their holineſſe, that they might not ſeeme to be bloudy Executioners themſelves; juſt as the Phariſees did; who delivered Chriſt up to Pilate: ſo theſe alſo, they are ſo devout in ſhew and appearance [they will ſhed no bloud with their own hands,] but their heart is a Devill: They ſtirre up the Magiſtrate upon their Deviliſh^[711] Curſe of Excommunication, who muſt be their Executioners to execute what their Deviliſh Heart hath concluded upon.

7. O Deare Princes, open your Eyes; your office if you doe that which is Right is indeed grounded in Nature: but their fictions and conceits are not: therefore be not Executioners under them: ſee with your own Eyes, yee ſhall and muſt at the Laſt Day, give an accompt of your Office, be not led about without Eyes blindfold, you ſhould ſee with your owne Eyes: yee are the true Heads of the Congregation: the Lambs of Chriſt are committed to your truſt, the Prieſts are but Elders in the Congregation, if they walke rightly before them, and give good Example to the Congregation, by their good Doctrine, life, and converſation; and then honour and reſpect ſhould be given to them as Elders of the Congregation of Chriſt: not that they are Lords over the Congregation, but ſervants of the Congregation: they ſhould have the Spirit of Chriſt, and bleſſe the Congregation: and the Congregation ſhould give themſelves up with them into one Love, into one Will, and ſo pray, and, ſing, and ſpeake together of Gods Love and Wonders, that ſo there may be one Spirit, one Heart, in one Will, and ſo the weake may be helped by the Prayer and Faith of the ſtrong.

8. The Congregation ſhould incline their Eare to the ſpeech of the Elders, who are ſtrong and powerfull in the Spirit, and ſhould receive the Word of the Spirit with earneſt deſire: The Elders ſhould teach with meekneſſe, and deale with the Congregation as with their own Children, they ſhould inſtruct them in their teaching an reproving with modeſt admonition: they ſhould not bring bitter Hearts into the Congregation, in ſending forth reproaches againſt the weake chlidren, that the feeble be not quite^[712] diſcouraged.

9. But he that deſpiſeth the Congregation of Chriſt, and departeth from the Chriſtian way, they ſhould privately warne and admoniſh ſuch a one: if he will not regard, then they have the Curſe [or Excommunication] of the Spirit, to binde him in Hell in the Anger of God, that Satan may^[713] vex his Heart, till he turne and repent: For the Congregation hath in Chriſt Great Power, they have the Key to open and ſhut: but as is mentioned before, the Prieſt alone hath not the Power: No, he hath it not alone: for he is but the ſervant of the Congregation: the meaneſt of them all, if he be^[714] faithfull, hath as much authority in the Curſe, or Excommunication as the greateſt: for wee are all Members of the Body of Chriſt: if the meaneſt of all ſhut any out of the Congregation in the Curſe of Excommunication, if the party be guilty, then he is in [or under] the Curſe, or Excommunication: but if the party have wrong done him, then he is in the Curſe or Excommunication who hath done him the wrong, who hath belyed him: therefore looke to it yee Elders, conſider what yee doe: and doe not make the Congregation of Chriſt, which Chriſt hath dearly purchaſed with his bloud, to^[715] ſcandalize one another, elſe you your ſelves are in [or under] the Curſe of Excommunication, and are without the Congregation of Chriſt:^[716] ſearch and conſider beforehand, ere you judge: what Spirits childe he is whom you judge: try his ſpirit before hand; for many are zealous out of Ignorance, ^[717] whom you ſhould inſtruct and receive: you know not what Gods Spirit giveth to every one: for he hath many and ſundry Gifts: Judge all in the way of Love, be not rigid, be not furious, ſterne, and obſtinate; inſtruct the ſimple in meekneſſe, that he may place his delight in the Congregation: for ſuch were Chriſts Apoſtles, your Predeceſſours; they taught in ſuch a manner, and did inſtruct the Congregation by Good Bxample, Doctrine, and Life.

[Concerning the Lords Supper].

10. When they met together, and did make knowne the Wonders of the LORD, and ſat together with a fervent Spirit; then after exhortation one of another they diſtributed the Lords Laſt Supper, as he had commanded them: they tooke Bread and brake it, and eate of it, and thereby, and therewith have Commemorated the Lords Death: in like manner alſo they tooke the Cup, and dranke of it, and Commemorated the ſhedding of his bloud, ſaying one to another, Take and eate the Lords Body, which was given for us on the Croſſe.

11. So alſo they did with the Cup, they tooke it in their hand, and drank of it: for the uppermoſt of the Congregation began and ſaid to the other: Take the Cup and drinke the Bloud of Chriſt our Lord, which he hath ſhed for us on the Croſſe, for the Remiſſion of ſinnes, and Commemorate his Death, and the ſhedding of his bloud, untill he come againe to Judgement, and bring us into himſelfe.

12. This Deare Children was the true Apoſtolicall practiſe, and the Laſt Supper of Chriſt was even ſo: for when Chriſt had inſtructed and taught his Diſciples, he began (after Supper when they had Eaten the^[718] Paſchall Lamb,) the right Eating of the Paſchall Lamb, and gave them that Paſchall Lamb to Eate, of which the firſt inſtituted by Moſes was but an Image and a^[719] ſhadow: for he gave them his heavenly body to eate, and his heavenly bloud to drinke, which he had introduced into Maries womb in the Eternall beginningleſſe Heavenly Virgin of God, in the Pure Chaſt Immateriall [Virginity] without ſpot or blemiſh, and had aſſſumed it from his Earthly Mother.

13. You ought^[720] highly to underſtand this; he gave not his Diſciples the Earthly ſubſtance, which did but hang to Chriſts Body, in which he ſuffered Death, which was deſpiſed, buffetted, ſpit upon, ſcourged and ſlaine: for then he had given them the mortall fleſh; but he gave them his holy Body, his holy fleſh, which hung alſo on the Croſſe in the mortall ſubſtance, and his holy bloud which was ſhed together with the mortall, as an immortall fleſh and bloud which the Diſciples received into their Body, which was put on to the ſoule as a new Body out of Chriſts Body, whereby the Diſciples were capable of [receiving] Chriſt, and became Members of his Body.

14. You muſt not underſtand it thus, that Chriſts Diſciples took a piece of the outward Body of Chriſt, viz of his Earthly Body, and put it into their mouths, and did chew it with their outward earthly Teeth, and ſo ſwallow it downe into their Bellies; no: which is apparent, in that he ſate with them at the Table, and did not divide his outward Body.

15.^[721] But Note! As the Deity had conceived in its will, the Image, which God created in his Virgin of his Wonders and Wiſdome, and brought the fleſh and bloud together with the Eternall Tincture in which the ſoule liveth, (viz. the Eternall Fire, which reacheth into the Deity after the ſubſtance of the Majeſty, and allayeth, filleth, and ſtrengtheneth it ſelfe therewith) out of Mary in the Virgin into the Holy Ternary, into which the Word gave it ſelfe (as a life in the Tincture of the Eternity) and became the ſpirit, life, and vertue of that fleſh, which ſprouteth out of the Tincture of that fire of the ſoule: for the Spirit was in the Word, and the Word was the Power of vertue, and out of the vertue ſhone the Light of the Majeſty, and the Kingdome, with the Power of this world, hung to^[722] it alſo as its proper owne, which was generated out of the Virgin of its Wonders and Wiſdome out of the Eternall Centre of Nature, wherein alſo Mary ſtood, with the outward vertue and life, with the outward fleſh and bloud: ſo alſo in ſuch a manner as this, hath Chriſt the true Sonne of God, [and] our Brother, given to his Diſciples, his body to eate and his bloud to drinke.

16. And as God, in his heavenly Virgin, (out of which the heavenly Subſtantiality is eſpied, and attaineth ſubſtance in the Tincture of the Fire) is a ſubſtance; which ſubſtance, God (with the Word and Heart, with the receiving in of the Tincture out of Maries bloud, in which the ſoule dwelt, did,) with the Word Fiat, as with the Eternall aſtringent Matrix, comprehend, and let them together become fleſh and bloud after a humane way and manner; (underſtand, as the Eternall Subſtantiality, with the Wiſdome, viz. the Eternall Virginity, hath given it ſelfe into the periſhed Tincture and Matrix of Mary, wherein was the Promiſed Word, which gave it ſelfe alſo in the Eternall Subſtantiality into the Periſhed Tincture [or life] and ſo became a New Man, being ſtrange and unknowne to the Earthly Man,) ſo this New Body of Chriſt, (underſtand the Inward ^[723] Chriſt, which the outward Man which was mortall covered,) gave it ſelfe, under Bread and Wine as an Outward [thing], into the Tincture of the Soules of the Apoſtles, and became Man in the Apoſtles in the Tincture of the ſoule; and that is the New Body which Chriſt hath brought us from Heaven; [of which he ſaid: None goeth to Heaven, but he that is come from Heaven] ſo that when wee wholly yeeld up our ſelves to him in Obedience, and with our old will, goe out from our ſelves into his will, and ſo come into Chriſts Congregation, and deſire his fleſh and bloud, with all his benefits, then he giveth us this body and bloud to eate and to drinke: which the Inward Man borne of God receiveth: for the Body of Chriſt is^[724] Every where preſent in Subſtance: it conteineth the Second Principle: [that is the Angelicall world, according to which God is called Mercifull, and the Eternall Good].

17. For, to ſay that Chriſt feedeth the ſoule with Spirit without Body, is not true; the Holy Ghoſt maketh not a Principle, but the Eternall Subſtantiality in which the Holy Ghoſt dwelleth, and goeth out from thence in a forme, of many thouſand innumerable Eſſences, even that which is ſo gone forth, is the Virgin of Chaſtity, viz. the Eternall Wiſdome, in which all the Wonders of this world were beheld from Eternity.

18. Underſtand us right, according to its high and precious worth; That Subſtantiality wherein the Virgin of God conſiſteth, Adam had on him: for the Spirit of this world was given him, and breathed into him therein; but the Eſſences were Paradiſicall, and ſprung up through the [one pure] Element, which the Subſtantiality conteineth, and that Subſtantiality the Spirit of this world in Adam tooke into it ſelfe, into its Power, [as the Water taketh the Light (in a flaming red hot Iron) into it, and quencheth it].

19. Firſt the Heavenly Subſtantiality had the Power [or predominancy] but afterwards when Adam went back with his luſt into the Earthly [Subſtantiality] then the Earthly [Subſtantiality] got the Power and predominancy, and that is the Cauſe that our periſhed heavenly Subſtantiality is become Earthly: and therefore muſt God with the heavenly ſubſtantiality in us become Man, and in the Heavenly Virgin and in the Earthly, God is become Man, and hath put on upon our ſouls the heavenly Subſtantiality againe, viz. his heavenly body: yet our Earthly muſt paſſe away, but the heavenly remaineth ſtanding for ever.

20. And yet nevertheleſſe, wee are captivated poore ſinners with the old Adam, into which the Devill hath an entrance, and wee goe many times out from the faire Image, underſtand the ſoule turneth its will often into the Outward Man; and therefore God hath appointed this ^[725] Teſtament, ſo that when wee turne againe to him, he then giveth our ſoule the New Garment againe, viz. the New body, and reneweth and feedeth it.

21. Hee that once getteth the Body of Chriſt, it departeth not from him, unleſſe he ſpoyle it as Adam did, it is onely covered with the old Adam, and moreov[•]r paſſeth into the Myſtery, and it is very poſſible for the ſoule to goe out from it, therefore the ſoule ſhould not be ſecure or careleſſe, but watchfull.

22. Therefore know, that Chriſt gave his Diſciples his True All-preſent Eternall Divine Body to Eate, and his Bloud to drinke, out of which the Holy Ghoſt proceedeth: and the Inward Mouth which received it was the deſirous willing of their ſoules; for the ſoule of Man hungreth and thirſteth continually ſince the heavie fall, after ſuch fleſh and bloud, and putteth the ſame on as the Garment of God: for the ſoule in it ſelfe is a Spirit, and hath need of a Body; and there it attaineth a body, a new Eternall incorruptible body into the old Adamicall Body.

23. Thus you are to know, the bread which Chriſt gave to his Diſciples, was that which the outward Mouth took, and gave to the belly; but the word, whereof Chriſt ſaid: Eate, this is my Body, that ſame word was the Eternall body of Chriſt, and had heavenly fleſh and bloud in it, and that the ſoule received, as a New body: and thus there was at once in the hand of Chriſt, two Kingdomes, viz. a Heavenly and an Earthly.

24. But you muſt know, that the Heavenly cannot be comprehended or carried forth by the Earthly: for the heavenly Man, viz. the heavenly Body of Chriſt, which was in the Outward Chriſt, that all at once and in Eternity alſo filled the Angelicall world, viz. the ſecond Principle of God, ſo that without that ſame bodily ſubſtance God is not knowne at all, for the power of the Deity hath manifeſted it ſelfe therein, and yet the Outward Image remaineth ſtanding,^[726] ſo that in heaven men ſee the Humane Nature palpably and apprehenſively ſtanding in that forme it was in heere upon Earth: thou ſeeſt nothing elſe in it but the Majeſty of the Clarity of the Brightneſſe, which filleth the Angelicall world: and whereſoever now the Majeſty is, there is the Subſtantiality of Chriſt: for the Heart and the Word of God hath united it in the Subſtantiality: as wee conſider, that the Word is every where, ſo is the Subſtantiality (the body of the Word) [every where] though indeed without Image: for the Creature hath onely the [formation or] Image.

25. Behold I give you a ſimilitude; Conſider, all things are created out of the Water, and in the Water was all Power and vertue; for you finde that all things have Water, though it be a very Stone, or fleſh, or whatſoever it is; but the Sulphur is therein with the power of Nature, which formeth the Subſtantiality.

26. Now behold, in the whole Deepe, there is nothing but Water, Aire, and Fire, out of which there is the Subſtance, viz. the Body or the Earth [come to be].

27. Now you ſee very well, that the Sun (being but one) cauſeth that, and is alſo the vertue and majeſty in this Elementary Subſtance: It all belongeth to the Sun, and all deſireth the Sun, and the Sun with its vertue affordeth the Dominion [or Government of every thing in the Univerſe].

28. See and conſider this in a ſimilitude; God is the Eternall Sun in the ſecond Principle: underſtand the Heart, ſplendour, vertue, and Majeſty: and the Elements, Fire, Water, and Earth, are, (ſpoken by way of ſimilitude,) [as it were] God the Father: Now the Sun ſtandeth there as a Body, as indeed it is, which reſembleth the Creature Chriſt: and the whole ſubſtance of the foure Elements, reſembleth the Subſtantiality of the Creature, wherein the ſplendour of the Sun ſhineth: the Sun reſembleth the Word and the Majeſty; and the foure Elements reſemble the vertue of the Body, and the Father, out which the Sonne ſhineth.

29. Therefore know, that in Heaven every where all over is the Fathers vertue or power, and in the vertue the Word: and the Word hath the ſubſtantiality, which belongeth all to the Perſon of Chriſt: for Chriſt ſtandeth in the Father [as] an Image, as the Sun in the Elements.

30. If God ſhould once open himſelfe, the whole world would be meere Sun: for the Deepe receiveth the ſplendour of the Sun: or elſe if there were no ſuch thing in the Deepe as the Sun is, the Deepe could not receive the Light: but thus it deſireth its like: and thus it is, alſo in Heaven; the Sonne is every where in the Father, and is become Man; the Totall Holy Number Three without end and ſubſtance, hath manifeſted it ſelfe in an Image in ſubſtance, and that is Chriſt, and wee are his Members: wee are Gods, if wee continue in him; he is our fountaine, our Light, and wee are his Starres: Hee giveth us his Body and vertue, and his ſplendour for [our] Light.

31. Thus he feedeth us heere upon Earth in the Supper, and when wee deſire it with the vertue of his Body, and with the ſpirit which proceedeth from that vertue; (for that is the ſpirit and life of the vertue or power,) then wee receive the Totall Holy^[727] Number Three: the ſubſtantiality hath Sulphur, underſtand the Body of Chriſt, that is the Father, and the Sulphur hath the vertue or power: and in the vertue is the Light of life as another Perſon, and out of the vertue in the Light goeth forth the ſmell and ſpirit of the vertue, and is not comprizable or detainable by the vertue, and yet it goeth forth from the vertue, and is the Holy Ghoſt.

32. Underſtand us aright thus; wee receive not in the Supper, another creature, with a new ſoule; no: but wee receive on to our ſoule, the Body of Chriſt, which filleth Heaven, and is already [beforehand,] the Eternall Creature: the ſoule Eateth Chriſts fleſh, and drinketh his bloud, which filleth Heaven: and out of that which the ſoule receiveth and eateth, there groweth a body to the ſoule, and in that body, it is in the hand of God, and can at the End of the world, goe with that Body through the fire of the Anger of God, without feeling [of it] and as the fire cannot lay hold on Chriſt in the Number Three; ſo not of us neither: for the fire receiveth the meekneſſe [or allay] from Gods meekneſſe and ours, and becometh in us changed into a riſing up of the deſire of Love, ſo that our fire and burning in us is a meer Love-deſire: for it cometh to be a brightneſſe of the Majeſty, and thus wee are in God, and the Children of God, Halelujah, Halelujah, Halelujah.

[Concerning the Baptiſme].

33. And after ſuch a manner is it with the^[728] Baptiſme of Children, the ſoule conſiſting in two things, viz. in Fire & Water: for the bloud hath two formes, viz. ſulphur and water: ſulphur giveth Tincture and life: for it giveth light, which is the burning out from the ſulphur, and that is life. The Phur is fire, and the ſul is Light, and out of the Light goeth the Meekneſſe, which draweth the phur to it againe, and quencheth its fierceneſſe therewith, and that attracting maketh the meekeneſſe ſubſtantiall, which is water; and Mercury maketh therein the Great Life, viz. a life in the water, and the Heavenly Luna breedeth it that it turneth to a liquor and to bloud, wherein is the Centre of Nature with ſeaven formes.

34. Now Obſerve; When the Seede to the childe is ſowne, then the Tincture of the Fire, viz. the Mans Tincture, is ſowne into the Tincture of Venus; out of which proceedeth a Twofold Life, viz. a fire-life of the ſoule, and in Venus a water-life of the Spirit, [or a Water-Spirit-Life], which ſpring up together, and become a Man. And thus now both Tinctures in Adam are corrupted.

35. The Tincture of the ſoule was captivated by the Eternall Anger of God, wherein the Devill ſate, and the Tincture of the Spirit was captivated by the Spiritus ^[729] Majoris Mundi, the Spirit of the Great World, the Spirit of this world, and they had both remained captivated by the Devill, if the Verbum Domini, the Word of the Lord, which at length became fleſh, had not interpoſed in the midſt [as a Mediator].

36. Therefore hath God through Chriſt, inſtituted two Teſtaments: One [Teſtament] (for little Children), in the Holy Ghoſt, who performeth the Office, who chiefly manageth the office in the Baptiſme, and maketh in the water of the ſoule a water of life in his vertue: and one [other Teſtament] (for poore ſinners that are more in yeares, to underſtand it,) in the Word of Life, as in fleſh and bloud, where the Word, viz. the Heart of God, chiefly manageth the Office, and feedeth with his body, and giveth his bloud for drinke: which Teſtament with fleſh and bloud belongeth to the Tincture of the fire-life, to the ſoule: and the Teſtament of water belongeth to the Spirit-Life, viz. to the other Tincture, and yet is but one Man; But before the Birth of Chriſt, the Devill uſed great treachery, and wrought much miſchiefe with Man: in that he ſpiritually poſſeſſed them [as may be read concerning the Idoll Oracles], and heere [in the Baptiſme] his trade and handicraft was laid aſide: for Chriſt erected for the Children, a Laver of Regeneration in the Holy Ghoſt, (for a Childe hath not Faith as yet; alſo there are very few that learne [or are taught] what Faith is;) that there might be one Teſtament that might preſerve poore ignorant Man.

37. Not that the Holy Ghoſt alone baptiſeth: indeed he chiefly manageth the Office, and taketh the vertue of the Number Three wherewith he Baptizeth; and ſo when the Baptizer ſaith; I baptize thee in the Name of the Father, and of the Sonne, and of the Holy Ghoſt; then the Holy Ghoſt taketh hold in the Number Three, and Baptizeth in the Water of the ſoule, in the Water of Life, which is in the Bloud of the Tincture, which containeth the Spirit Life, viz. the ſecond Centre of Nature: and ſo the ſpirit of the ſoule receiveth the vertue^[730] and Office of the Holy Ghoſt; and heere lyeth the Myſterium Magnum, [the Great Myſterie].

38. Deare Brethren in Babell, doe not ſo dance about on the outſide of the Myſtery, enter in, or elſe yee are not the Miniſters of Chriſt, if you cannot apprehend this, yet continue in the Faith on the Word: But when yee ſay, Chriſts Teſtaments are onely ſignes and not ſubſtance, then yee are the Antichriſt, and deny the Deity; and are not capable of the Office; you cannot Baptize the Childe, but the Congregation of God, (which hath the Faith,) Baptizeth it: a^[731] keeper of ſheepe, or a keeper of ſwine, that ſimply beleeveth that Baptiſme is a Great hidden Myſterie, wherein the Holy Number Three Baptizeth, and that himſelfe is but the ſervant, Miniſter or Inſtrument, which performeth onely the outward worke, he in his ſimplicity baptizeth much better then yee doe.

39. Yee great Schoole-Rabbies, and Maſters, that ſit aloft, let this be told you; There is one a coming, who will baptize you with the fire of Wrath, becauſe you deny his power and vertue: yee have a hard bit [to chew] of Chriſts Teſtaments: if yee will not goe forth from your Councills into the Temple of Jeſus Chriſt, yee muſt be quite caſt away.

40. In times of old yee were very many of you: for yee propagated your ſelves, and not the office of Chriſt: but yee are now become very thin in Germany, where yee were a thouſand, yee are now ſcarce a hundred of you; if yee will not leave off your humane wit and your own Inventions, God will ſo caſt you away; that where yee are now a hundred, there ſhall not remaine ten of you, nor a leſſe number. Awake from your ſleepe, leſt you thus goe downe into perdition into the Abyſſe.

41. Yee ſay wee laugh you to ſcorne: it may be you thinke ſo, for there is one that laugheth you to ſcorne, whom wee know, who ſheweth it to us: he will ſuddenly awake, be not ſo ſecure and careleſſe, conſider of it: for none taketh any thing to himſelfe, unleſſe it be given him of God; neither will this be ſpoken in vaine.

42.^[732] O beloved and worthy Chriſtendome, obſerve it well: doe not ſay: if our Teachers leade us not aright, let them looke to it: O no, it concerns your very ſelfe, it will coſt the loſſe of your body and ſoule. Deare Chriſtendome is departed from all the Apoſtolicall Ordinances, vertue, and power, into humane Inventions and Inſtitutions: and in ſtead of Chriſts Kingdome, there is a Pompous, Stately, Hypocriticall one ſet up, by Baptiſme and the [Lords] Supper.

43. Men ſet up Ceremonies: O, if they had kept the true Faith, and had ſhewen^[733] people the Divine way unto the New Regeneration, if they had ſhewen them the cleere countenance of God, then people had departed from their ſinnes, into a^[734] Divine Life.

44. But thy wit and ſuttlety O thou whore, hath blinded all: if my Eyes had not been opened by God, how ſhould I have knowne thee: I ſhould indeed have ſtill worſhipped thee: the world ſhall ſeeke thee; and at length finde thee: and then Europe ſhall be a Crowne, and Aſia the^[735] Man, and Africa the Countrey, and a ſimple Shepheard ſhall leade us to Paſture, if thou didſt underſtand this, thou wouldſt enter into thy ſelfe: but thou wilt be blinde till thou art recompenced; as thou haſt powred forth affliction, ſo thou ſhalt drinke up miſery and torment, for thou haſt made it ſo very great, as it is: and art a wilde Tree, and ſhalt be broken off: There is no remedy, thy own wrath caſteth thee to the ground: for thou art weighed in a Ballance, and art found too light, ſaith the Spirit of the Great Wonders.

The Magia out of the Wonders.

45. A thing which groweth out of a beginning, hath beginning and end, and groweth no higher then that thing hath in its Number, out of which it groweth; but that which is in the^[736] One Number, is uncorruptible: for it is but one and no more, there is nothing in it that can breake it: for, not any thing that is one is at enmity with it ſelfe: but when there are two things in one, there is plaine contrariety and ſtrife: for that which is one ſtriveth not againſt it ſelfe, but draweth into it ſelfe, and out of it ſelfe, and remaineth one, and though it ſeeke more in it ſelfe, yet it findeth no more, and that can never be at odds with it ſelfe; for it is one thing, whither ſoevet it goeth, it goeth in one will; for where there are two wills, there is diviſion or ſeperation: for one will often goeth inward, and the other outward; and then if that thing have a Body, then that Kingdome or Government in that Body is at odds: and ſo if one enter into the other with Enmity, there that is a contrary will which goeth in againſt the other, and then therein dwelleth the Third Number: & the third Number is a Mixed Eſſence out of the firſt two, and is againſt them both, and will be its own, and yet hath alſo two wills in it ſelfe, from the firſt two, one whereof tendeth to the right hand, and the other to the left.

46. Thus the Thing riſeth up from two into many, and every one hath its own will, and if it be in one [onely] Body, then it is at odds with it ſelfe, for it hath many wills, and needeth a Judge to part them, and keepe the wills in awe; but if the wills be ſtrong, and will not be kept under in awe by the Judge, but goe out aloft, then of one^[737] Government there becometh two, for that which is flien out judgeth or ruleth it ſelfe according to its own will, and hateth the firſt, becauſe that is not in its will, and ſo there is a ſtrife, one deſiring to^[738] keepe downe the other, and ſo to elevate it ſelfe alone in one ſubſtance, and if it cannot^[739] keepe downe the other, (though it make never ſo much oppoſition) then each of them increaſe in it ſelfe to its higheſt ^[740] Number, and is alwaies in ſtrife againſt the other: and if it come to paſſe, that it be growne to its higheſt Number, that it can goe no farther, then it entereth into it ſelfe, and vieweth it ſelfe, to ſee, why it can grow no further, and ſo it ſeeth the End of the Number, and ſetteth its will in the End of the Number, and deſireth to breake the band or limit aſunder, and in that will, (which it puts into the End of the Number, wherewith it will breake it,) the Prophet is borne, and he is its own Prophet, and^[741] Propheſieth of the Errours in the Will, that they cannot goe further, and of the breaking of them, for he is borne in the higheſt Number of the Crowne, at the End of the Limit, and ſpeaketh of the^[742] Turba in its Kingdome, how it ſhall have an End, and what the cauſe is that it cannot goe beyond its own Number; and then he propheſieth of a New [Kingdome or Government] which ſhall be againe generated out of the Breaking: for he [the Prophet] is the Mouth of that Kingdome [or Government] and pointeth at the contrary Will, how it is growne from one will, and how with its own deſire, it is gone out of it ſelfe into many wills, and diſcovereth the Pride of the Kingdome [or Government] and the Covetouſneſſe and Envy of it, and in that the Kingdome had but one Roote, out of which it was growne; therefore he ſheweth the Evill Twigs or Branches which are growne out of the Roote, which are the diſtraction and diſturbance or Turba of the Kingdome, which deſtroy the old Tree, and take away its vertue and ſap, ſo that it muſt wither away.

47. And then he ſheweth alſo the falſhood of the Twiggs and Branches, which have taken away the vertue of the Tree, and throwne it to the Ground. They ſay they are a New Tree, and a good Kingdome, [or Government] and vaunt it, as if they were ſtrange Gueſts, with great wit and ſeeming Devotion, and yet they are growne out of the old Tree, and are its Children, and ſo devoure their own Father: and therefore ſaith the Prophet, they are no children but Wolves, they are come, to murder and devoure, and to ſet up themſelves in the ſtead of the Old Tree: which Pride of theirs thus alſo driveth on, till the limit, and then it will againe be devoured by their Children.

48. This is their owne Prophet, which is growne upon their Crowne: for he declareth the Evillneſſe of the roote, out of which the firſt Tree was growne: he ſheweth the poyſon wherewith the roote was poyſoned, ſo that out of one will many wills are growne, out of which the ſtrife and malice is ſprung.

49. And ſo then if the Turba in a thing be growne up with it, which of one maketh many, where the Multiplicity is at Enmity to it ſelfe, then the Turba alſo breaketh the Multiplic[•]ty; for the firſt will to a Thing, deſireth onely that one thing which is its Body and delight: but the Multiplicity in a Thing maketh Enmity; for the one will alwaies riſe up above the other: and yet the other will not endure it, and thence cometh envy and falſhood, out of which grow anger and ſtrife, ſo that one deſireth to breake off, and throw downe the other: and although the firſt will be Judge, yet the Turba is alſo ſprung up in all the Twiggs and Branches, which deſtroyeth Obedience, and ſo each will goe its own way, and will not be judged or ruled, but taketh upon it ſelfe, and contemneth the Father, and all the [other] Children, which yet are its brothers and ſiſters: and ſaith it ſelfe alone is the Tree and the vertue of it, whereas it is but a broken ſelfe-willd proud Murderer, which oppoſeth it ſelfe againſt the firſt will, viz. the Roote.

50. And now when the Father ſeeth his evill diſobedient childe, he ſeeketh a Remedy, to heale that which is broken, and powreth Oyle into the wounds: but he findeth that the Oyle is poyſon to them, for they have turned away their will from the firſt will, as from the Roote, out of which the Oyle floweth, and the Turba hath generated another Oyle in them: ſo that there is no Remedy to heale this^[743] Kingdome: it muſt be devoured in and by it ſelfe, as an evill^[744] Kingdome: and yet it groweth to its higheſt Number, as to the Number Thouſand, till the End: for the Crowne hath the Number Thouſand, and then there is no Remedy more; for then it will be wholly one with it ſelfe againe, and goe into the firſt will againe, and give it ſelfe into obedience, and become one thing againe, and then it beginneth to Number againe, yet it is good at firſt, ſo long as it remaineth in^[745] paucity: but that which hath a great deale of roome is not eaſily quaſht; but that which is ſqueezed into a narrow roome, and ſhut up cloſe, will alwayes ſtrive to get out above its limitt, and eaſily ſurmiſeth that its neighbours dwelling doth alſo belong to it, and will alwayes breake the reine and Bounds. And although, thus out of one thing there groweth another, yet being not agreeable to the firſt will, out of which it is growne Originally therefore it is not its true ſonne, but is a wilde^[746] Twigge, which is oppoſite to the Mother, and loveth not the Mother: for it groweth up in its malice, and therefore the Mother taketh it not againe into her firſt will, that it may ſubſiſt Eternally, but letteth it run on to its Limitt [or End].

51. But when the Mother ſeeth, that all her children thus breake off from her, forſake her, and become ſtrange to her; ſhee falleth into ſorrow and lamentation, ſhee hopeth for amendment, and yet it cometh not, and then ſhee her ſelfe ſeeketh the Turba [or deſtruction]: for ſhee turneth her will againe into her ſelfe, and ſeeketh the Genetrix: and there ſhee findeth a new Childe in the^[747] Lilly Twigge, and giveth the Apoſtated children to the Turba, ſo that they themſelves devoure and murther one another; alſo ſhee powreth forth their own Turba and poyſon upon them, that they may be divided and taken out of the way; that ſhee may bring up her young ſonne that may continue in her houſe, wherein ſhee may have joy.

52. Thus it is ſpoken to thee thou Great and Broad Tree of the Generation of Adam] who in the beginning wert a little Branch, thou wert created in one will only, all thy Twiggs ſhould have that will of thine, but the Devill grutched thee that, and ſtrewed poyſon into thy will, out of which the Turba grew: and ſo thou haſt ſpoyled all thy Children and Twiggs therewith, ſo that the Turba is growne up alſo in every little Twigge: Thou didſt enter into Pride, and wenteſt forth from the firſt will, which God gave thee, into the Great Wonders of the Great Turba [or Uproares and Commotions, Contention and Deſtruction in the foure Elementary World]: wherewith all thy Children were enamoured, and left^[748] thee.

53. Therefore ſaith the ^[749] Mother of the Genetrix, I am in Anguiſh, I had planted mee a little Tree, and deſired to Eate of its good fruit: but it hath borne much wilde fruit, which I have no minde to Eate of, I will conceive, and bring forth a young ſonne in my old Age, which may continue in my houſe, and doe my will, that I may have joy at laſt; ſince all my children leave mee, I will take comfort in my young ſonne, and he ſhall remaine in my houſe while I live, and Satan ſhall not tempt him, I will put a childes Garment upon him, and he ſhall dwell with mee in a totall childiſh ſimplicity: behold! I will generate him out of the firſt Roote, and will breake the Turba: for^[750] its number in the Crowne is accompliſhed.

54. What ſeeke yee ſo much, yee wilde Branches? yee ſay yee are above the Mother, [above the Spirit of God]; yee have Art, Knowledge, and Learning; what delight hath the Mother in your Wit and Art? Shee deſireth no Art and Wit; for ſhee is altogether ſimple, and counteth but [the Number] one; if you would pleaſe the Mother, you muſt goe from the Multiplicity into One againe, not through Art and Wit, but you muſt goe forth out of your proud Turba, out of ſelfe, into ſimple Humility, you muſt leave the bravery and hypocriſie of your own wit that proceeds from the Turba, and become as children, elſe yee are not acceptable to your firſt Mother, but the Turba taketh you up, and then conſider where you ſhall remaine, when God ſhall judge the ſecrets of Mankinde, when all ſhall paſſe through the fire of his wrath, ſaith the Spirit of the Great Wonders.

55. Mother Eve ſaid, when ſhee brought forth the firſt Childe: Behold! I have the Man, the Lord: he ſhall Effect the breaking of the Serpents head, and poſſeſſe the Kingdome, but it was Cain the murtherer.

56. And thus alſo you now ſay, wee have found the Lord: now wee will poſſeſſe the Kingdome; for wee have found the true Doctrine, wee will teach thus and thus, and then wee are Gods Children; But hearken! You have indeed found the true Doctrine; But you are Cain, you looke after the Kingdome, and not the power and vertue of Abells ſacrifice: you deſire onely to continue in fleſhly pleaſure, and retaine onely the ſhell of Gods-Word, which hath no vertue or power: You retaine the Hiſtorie (and contend about it, and ſo deſtroy your Countrey and People) but you deny the power of it: you ſay, wee are neere to the Kingdome of God, and are yet farre from it, which your End will teſtifie.

57. What doth your knowledge availe? The Devill knoweth as much as you, but he doth it not, no more doe you: and therefore the Kingdome of God remaines hidden from you both: your knowledge is the ſnare that catcheth you: if you were ſimple, you would not be ſo proud: what doe the ſimple know concerning the falſe, ſuttle, cunning deceit, if he learne it not from the wit of the^[751] Turba? Doe you ſay, that you have Gods Will and Teach it? Are you not Cain, that murther Abell every day? Conſider your ſelfe well, you are hee indeed: Abell lyeth at your feete, and beſeecheth you, but you are that Evill Beaſt, that treadeth Abell underfoote, you ride over the bended knee, and account the poore and ſimple to be but dirt and dung, and yet devoure his ſweat and labour and fill your ſelfe with deceit without meaſure: How dare you then ſay, Heere is the Church of Chriſt? O you are Babell, that City of whoredome and falſhood.

58. Thou knoweſt the Will of God, and yet doſt onely thy own will, and ſayeſt moreover, Wee are gone out from Babell: wee have the True Teaching [or Doctrine] amongſt us: indeed if you had the ſpirit of righteouſneſſe, and truth, and would content your ſelfe with a little, then the Mother would alwayes give you enough, you ſhould want nothing: but your Pride and haughtineſſe, doth not truſt God, therefore you truſt onely upon Covetouſneſſe, and are greedy to devoure the fatt of the Earth; you take it by force and not of right, the right you produce, claime, and plead, hath onely been invented by your covetous heart, you live onely in deceit: you perſwade and deceive your ſelfe to your own loſſe: if you had wit and underſtanding, you would have reſpect to your end, and what will follow hereafter: but you blindfold your ſelfe with Pride, and ſay: Behold heere are Golden Times; many have deſired to ſee what wee ſee; and heare what wee heare, and have not ſeene nor heard it; Hearken: indeed that ſhall be a witneſſe againſt you, and will make your Judgement the heavier, you have not hitherto been the better for it but the worſe, therefore know that what is declared to you [by the Reformation] is by your own Prophet, who hath called you back againe from your Pride into your Mother Humility: but you are become worſe and worſe; you have broken the ſword of the Spirit, that you may doe what you liſt: but he hath left you, and given you up to the Turba, which ſhall devoure you: as was done of old to Iſrael: there is no Councell or Remedy to helpe; Your Covenants are all Nothing, while you rely upon the Arme of fleſh, and ſo God alſo is departed from you, and leaveth you to devoure your ſelfe.

59. Or wherefore doe you take the Covenant of God into your Mouth? ſeeing you hate to be reformed, and thirſt after Covetouſneſſe, doe you ſuppoſe God to be a falſe hypocrite and lyer as you are? leave off your Clamouring, you are not acceptable to God, except you turne, and goe out from your falſhood.

60. It is with you now according to the Turba's driving, which taketh its recreation, in accompliſhing the Anger of God; and to devoure what is growne in its Kingdome, and you are bl nde concerning it, and ſee it not: why are you ſo covetous: goe but out from it, doe you not ſee, how the^[752] Noble Tincture hath raiſed up it ſelfe: it is neere its bloſſoming, and then you will have Silver and Gold enough.

61. But what ſhall wee ſay? you have committed whoredome till you are fallen aſleepe: you goe downe alive into the Abyſſe, rather then you will forſake the whore; and therefore it ſhall be unto you, as your own Prophet Teſtifieth, who hath very long called you by his Trumpet; you wait for [deliverance by] the fiery ſword, which will alſo cut you in pieces.

62. Or doe you ſuppoſe us to be mad, in that wee ſpeake thus; Indeed wee are borne out of you; wee ſee and underſtand, the Complaint of our Mother, which reproveth her children; for ſhee declareth the wrath in the Turba, which is growne up into the fierce wrath of God.

63. Wee ſpeake what is given to us, which wee know in the Zeale of the Lord: what have wee to doe with^[753] Babell? wee ſpeak to our ſelfe, and to the fellow-members of our body, and thoſe that dwell in the Courts of God, with thoſe who at preſent mourne with us, whoſe mourning ſhall be turned into Joy.

The Fourteenth Chapter.

Of the Broad Way in this World which leadeth us into the Abyſſe. And of the Narrow Way [that leadeth] into the Kingdome of God.

1. DEare Children of God, let us heartily and ſeriouſly Conſider, from whence wee are, and whither wee are to goe, and what we doe and purpoſe, that wee may not looſe the Eternall and higheſt Good: wherefore doe wee ſo very much labour after temporary pleaſure and voluptuouſneſſe, after Honour, Money, and Goods: are wee not in this world ſtrange Gueſts, and Pilgrims, which ſhould continually expect when this life ſhall End; wee are not created for the pleaſure and luſt of this life; but for Paradiſicall Joy, and to leade a ſimple childe-like life; wee ſhould not know of any pomp, ſtate, or haughtineſſe: but live together as children in a loving ſport of Joy: wee are gone out from our true, pure, Paradiſicall Mother; wherein wee ſhould live in her as deare and loving children.

2. Wee are ſhut up in the Mother [the Temporary Nature] which generateth the Evill Beaſt; and have received beaſtiall Properties; wee doe no otherwiſe, then as Evill Beaſts, wee have given up our ſelves to a ſtrange Mother, which educateth us, and leadeth us captive in her bands: and wee muſt at length leave the outward Man to the Earthly Mother, wee cannot get away from her, for ſhee hath captivated us in fleſh and bloud: ſhee breedeth us, and bringeth us up in her ſelfe; and keepeth us for her children; But yet wee have a very precious Jewell hidden therein, with which wee are Gods children: with that let us endeavour after the higheſt Good, that wee may attaine it.

3. Deare Children, our ſtrife about the Higheſt Good, conſiſts not in the ſword, in killing and ſlaying, that wee ſhould make Warres and fight for the Cauſe of God and his Kingdome, and ſo perſecute and murther one another: neither doth it conſiſt in much knowing: but meerly in a ſimple childe-like obedience, that wee ſhould goe out from the will of our fleſh, which is Beaſtiall, wherein the Devill dwelleth, and enter into the will of God: it lyeth in no mans opinion or knowledge;^[754] for the Spirit of God giveth knowledge to every one out of the Wonders, out of which he is borne.

4. You ſee how wee are put under ſubjection to the ſpirit of this world: for when a childe is ſowne^[755] in its mothers^[756] womb, that Spirit is there ready, and formeth it according to the wheele of the outward Nature; that giveth condition, will, and diſpoſition to it: that ſheweth it the wonders of its ſecret Myſterie, and openeth to it the way of the will^[757] thereof, that leadeth it in the entrance into its Mother, and out of its Mother through this world: that giveth its body to the Earth, and its ſoule to Hell.

5. Therefore ſince wee know this, wee ought to lift up the Spirit of our ſoule, and make warre onely againſt that evill Earthly Spirit, and oppoſe it with our ſoule and body, and not againſt our brethren and ſiſters; wee cannot overcome the Devill with diſputing and knowing much; neither can wee maintaine Gods Word, with warres and the ſword, but with the ſimple obedient^[758] life of God, that wee be contented with that little which wee have, and depart from the Evill luſt after Pride, into an humble childe-like life, wherein every one ſhould with all diligence performe his worke, for the benefit and profit of his brethren and ſiſters, endeavouring thereby to ſerve God his Creator, and to pleaſure his brother: not ſeeking his own honour, but with a deſire to doe ſo well, that his brother and ſiſter may ſincerely love him, and wiſh all happineſſe and welfare to him.

6 If you will ſerve God, give offence to none, that your good and benefit be not hindered; Let not Satan have power over your heart to ſift [or prevaile with] you; Put away all evill thoughts, inſtigations, and influxes [of the minde]; for Satan inſinuateth himſelfe, in the influxes from the ſpirit of this world, and poſſeſſeth your minde; be continually watchfull, and ſtrive againſt him; caſt thoſe falſe and evill influxes upon his head, and ſend him away with them; and conſider that you walke upon a very narrow path between Heaven and Hell in very great danger, be at no time ſecure or careleſſe, for you know not, when the ſpirit of this world will take away from you, its own; for your limit was ſet in your Mothers ^[759] womb, which you cannot paſſe, neither doe you know the day and houre, wherein the Spirit of this world will leave you, and then your poore ſoule will ſtand quite naked, hungry and^[760] empty, and then if it have not Chriſts Body on it, it will be captivated by the Devill.

7. Deare Children, it is a very ſtreit narrow way that leadeth into Gods Kingdome; he that will walke therein in this life, muſt [ſubmit and] prepare himſelfe for affliction; for every thing is againſt him; the Devill is altogether againſt him; his own fleſh and bloud ſet themſelves earneſtly againſt him; for the Spirit of this world in fleſh and bloud ſeeketh onely the matters and Dominion of this world: the Devill continually ſets on his children and ſervants againſt him: he [that walks toward Heaven] muſt be trampled upon and deſpiſed: he is not in this world acknowledged to be a childe of God.

8. Deare Children, looke well to your ſelves in this world: at preſent Men leade you on in hypocriticall wayes: they Boaſt much of Faith, and leade people on in an Hiſtoricall Faith, which is but meere^[761] Notion, they teach you the^[762] Notion and he that doth not ſtick to that, is accounted an Heretick: O how dead is the preſent Faith, it ſtayeth at the knowledge or the Notion: they ſuppoſe that when people know how to ſpeake much of God, of Chriſts merits, ſufferings and death for Mankinde, and comfort themſelves therewith, that it is the way to eternall life.

9. O no, all that availeth nothing, that thou knoweſt and tickleſt thy ſelfe with it: True Faith in Chriſt is quite another thing; it lyeth not barely in the Hiſtory, and in the Letter: the [bare] Letter is not the Word, it is but a leader and directour to the Word: the Word is Living, and hath the Spirit; ^[763] the right Faith is the right will, which entereth into the Living Word.

10. If you comfort your ſelfe never ſo long with the ſufferings of Chriſt, and yet your will and purpoſe remaines in deceit and wickedneſſe, then the ſpirit which proceedeth out of your will, is a theefe and a murtherer; you teach one thing, and doe another: God deſireth no flattering Hypocriſie, but an Earneſt [ſincere purpoſe and] will, which entereth into him by obedience, and this is right^[764] Beleeving in the Holy Ghoſt; and therein is the Word and Death of Chriſt fruitfull indeed.

11. Chriſt ſaith; You muſt turne and be as little children, who are not yet conſcious of any falſhood, deceit, or wickedneſſe, and in Chriſt through Chriſts death, be borne of his fleſh and bloud, if you will ſee the Kingdome of Heaven; for he that eateth not the fleſh of the Sonne of Man, and drinketh not his bloud, hath no part in him.

12 Deare brethren, it conſiſteth not in the^[765] Oaſt onely which you deliver to the people, and in the Cup or^[766] Chalice: No, but when the ſoule converteth and bringeth the body under ſubjection, and giveth it ſelfe up wholly in obedience unto God, and into his will, and deſireth to goe in at Chriſts Entrance to the Father; then it goeth out from the life of this world: and goeth with Chriſt into the Father, who giveth it Chriſts fleſh and bloud; for it eateth of the Word of the Lord at Gods Table, and getteth Chriſts fleſh for its body, and Chriſts blood for its Refreſhment and habitation; for the ſoule dwelleth in the Heart, and burneth out of the Heart bloud, as a kindled light; and hath its principall Dominion in the Head, in the Braines, and there it hath^[767] five open Gates, in which it governeth, with the ſpirit of its life.

13. And therefore if the Tincture in the ſoule in the Heart bloud, be entered into Chriſts will, then that Will governeth the ſpirit of the ſoule in the Head; and though it have many obſtacles, and hindrances from the Earthly beaſtiall ſpirit; as alſo from the Devill, who infecteth the Earthly ſpirit (ſo often as the ſoule is ſecure or careleſſe) and bringeth it into fleſhly luſt: yet nevertheleſſe, when the ſoule doth but reject the Earthly beaſtiall thoughts and influences, or inſtigations, then it remaineth in Chriſt ſtill; for the body of Chriſt, which the ſoule hath, is too hard a bit for the Devill to overcome: and yet a harder bit it is for the ſoule to turne away from the ſpirit of this world, and enter into the Obedience of God.

14. Deare Brethren, it is not a handfull of Hiſtoricall Faith that will doe it: for men to ſet the Merits of Chriſt aloft: it muſt be ſincere and Earneſt, you muſt earneſtly enter through Death and Hell of the Devills into the Merits of Chriſt: you muſt overcome the ſpirit of this world: your will muſt preſſe it ſelfe with all its reaſon and thoughts into the will of God, and then you will well ſee how little the Hiſtoricall knowledge can doe.

15. If you will not drive the Devill out of your Heart, then he will not let you enter into Gods will; if you will keepe the iniquity of falſhood in your heart, and ſo fight with the merits and ſatiſfaction of Chriſt againſt him, then you will be hindered; for the Devill oppoſeth it ſtrongly: he ſtriveth againſt the ſoule as long as he can; he letteth not the ſoule goe, before it heape all Earthlineſſe upon his neck, and depart from it; when the ſoule doth ſo, then it departeth out of his Countrey, and then he is overcome: but O how doth he continually lay that [as a Net] before it, and goeth alwayes about like a Fowler, and if he can poſſibly he will caſt the Earthly Garment on to it againe.

16. O how hard a Combate muſt the poore ſoule hold out, againſt the Devill: but therein the ſufferings merit ſatisfaction, and death of Chriſt is availeable when the Devill hath enſnared the poore ſoule againe, and will not let it goe, but goeth downe with it into the Abyſſe into deſpaire: there the ſoule muſt take with it the ſufferings and death of Chriſt, and walke with the Devill through Hell into the Death of Chriſt; and out of Chriſts death ſpring up with Chriſt into God againe; and then it is the Lilly which the Devill doth not like to ſmell upon.

17. But for you to depend wholly on the Hiſtory, and ſo to apply the merit, ſuffering, and death of Chriſt, and will ſtill keepe the Devill lodging in your ſoule, that is a reproach to Chriſt; What doth it availe you to pray, that God would forgive you for Chriſts ſake; when you forgive not all others? your heart ſticketh full of revenge and robbery.

18. You goe to Church, into the Congregation of Chriſt, and you bring a falſe hypocrite, lyer, covetous, angry adulterous, proud perſon and ſoule, in with you, and the ſame you bring out with you againe, what benefit have you thereby? You goe into the Congregation to the Supper of Chriſt, and deſire Chriſts fleſh and bloud, and yet keepe the black Devill in you for a Gueſt: what meane you? you receive nothing but the ſevere Anger of God: how will you feed upon Chriſts fleſh and bloud, if your ſoule be not inclined with all earneſtneſſe and ſincerity into God: doe you ſuppoſe that Chriſts body and bloud dwelleth ſo in the Earthly Element, that you can chew it with your Teeth? No, friend, it is a more pure and ſubtile thing; the ſoule muſt apprehend it, the mouth of the ſoule muſt receive it; but how ſhall it receive Chriſt, if the Devill be ſtill lodging in the ſoule? the ſoule muſt be in the will of God, if it will feede upon God; indeed it can continually eate of Chriſts fleſh, if it live in the fleſh of Chriſt; for every Spirit^[768] eateth of its own body.

19. This Teſtament is ordained to that End, that in the Congregation wee ſhould there eate the fleſh of Chriſt, and drinke his bloud: that wee ſhould thereby commemorate his Death, and teach the ſame to our children, and tell them what Chriſt hath done for us, that wee might be preſerved in one minde and will, and that wee ſhould be one body in Chriſt, and walke together in one Love: and therefore wee ſhould eate of one and the ſame Bread, and drinke of one and the ſame Cup, and acknowledge, that Chriſt hath begotten us againe to one Body in himſelfe, and that he hath, through his death brought us againe through Hell and the fire of Gods wrath, into his Father in himſelfe, that wee might wholly put our wills into his will, and love one another, and make one another rejoyce, in him, and ſing, ſpeak of, and declare his marvellous Deeds and Benefits, and thereby renounce the old Devill, who hath held us captive, and tread him under foote in our Minde.

20. This is the right Catholike way of true Faith: he that teacheth and liveth otherwiſe, is not appointed for a Shepheard, by Chriſt: but is a Shepheard ſprung up of himſelfe from his owne Art and Reaſon, which, in the Kingdome of Chriſt, according to the Outward Man, ſhould be continually dead, that Chriſt in us may live; None is a true Shepheard over Chriſts ſheepe, unleſſe he have the Spirit of Chriſt; if he have not that, then he hath not the true^[769] Apoſtolicall power and authority of Excommunication: he muſt in Chriſts Spirit have the Key to Heaven and to Hell, elſe he is but a vizard and Image without Life: How can ſuch a one who is captivated by the Devill, judge in the Congregation of Chriſt; can the word and Commandement of ſuch a one be the Word of God, whereas he ſpeaketh but from a falſe Spirit.

21. O yee falſe Biſhops [come] from the Univerſities, how hath the Devill of Pride blinded you, that you ſet Shepheards over the Lambs of Chriſt, according to your own favour and reſpect: Saint Paul teacheth you, doe but reade it, what an heavy account you are to give: nothing availeth with you but Art: and in the Kingdome of Chriſt, Art is but droſſe and dung; God leadeth a pure heart by his own Spirit, if one incline towards him, and ſubmit unto his will, to ſuch a one he teacheth heavenly Art.

22. The Congregation of Chriſt ſhould be in one will, and the Shepheards thereof, ſhould have the ſpirit and^[770] will of the Congregation: It is not ſo ſlight a matter to put on the Garment of Chriſt, as many ſuppoſe, who ſeek onely covetouſneſſe and honour therein, and they finde nothing but the Anger of God therein.

23. Or what ſhall wee ſay? The Prieſt Devill hath blindfolded the Kingdome of Chriſt, ſo that the Congregation of Chriſt is ſtark blinde, where men ſuppoſe they are Gods, and that they teach from the Holy Ghoſt, whereas their own honour and covetouſneſſe is meerly ſought after in deceit and falſhood: Men ſee how great miſchiefe they have cauſed in the world, how many Countreys have they cauſed to be laid waſt, and murthered many hundred thouſand perſons with their falſe Opinions, and have onely ſerved the Devill, in the Garment of Chriſt; if the Congregation did but diſcerne it, they would preſently conſider it; but all this cometh to paſſe, in that they afford not honour to the Spirit of Chriſt: Men will chooſe Shepheards themſelves, whereas the Devill is in all meere humane Elections, when it concerneth the honour and doctrine of God.

24. The^[771] Biſhops that are growne up of themſelves and choſen for favour without the Spirit of God, are as profitable to the world, as a fift wheele to a wagon: indeed they doe but little, except it be to make the Congregation goe aſtray, ſlander, jangle, and diſpute, as their ſcandalous Pamphlets teſtifie, in many of which there is as much of the feare of God and love to their Neighbour, as the Devill in Hell hath: Bloudy provocations are the Devills Drums and Trumpets, by which he reproacheth the ſimple Congregation of Chriſt.

25. O deare Children, open your eyes wide, goe out from the Prieſts Contentions: and enter into combate againſt the Devill, againſt your voluptuous fleſh and bloud: A Chriſtian is not a wrathfull Souldier or Warriour, who deſireth the Kingdome of this world: for Chriſt ſaith, My kingdome is not of this world, elſe my ſervants would contend for it: Saint Paul ſaith; Seek that which is above, where Chriſt is; wee are called by Chriſt out of this world; that ſo wee might ſerve God with the ſoule, and be in Chriſt; but with the body in this world, that wee may have maintenance and ſuſtenance for it: therefore the Earthly life ought to labour and maintaine its body, but the ſoule ſhould be Lord and Governour, and rule the Body, it ſhould not ſuffer the Starry-Spirit to practiſe any falſhood, and fill it ſelfe with lyes and deceit, for ſuch things are ſo brought into the ſoule,

26. The poore ſoule is heere in this life in very great danger, where the Jawes of Hell continually reach to its lipps, for it is infected with the Spirit of the Starres and Elements, which fight againſt it day and night; Conſider thy ſelfe now thou deare Minde, and thinke in what veſſell thy ſoule, viz. thy beſt Treaſure lyeth, and thou wilt ſurely awake out of the ſleepe of the beaſtiall Life, and conſider what will follow hereafter, when the Spirit of the Starres and Elements will leave thee, where then, thy beſt Jewell (which thou thy ſelfe art,) will remaine; in what condition thou wilt be for ever without end; for wee know that the ſoule dwelleth in the Heart: its own ſubſtance is the Centre of the ſeaven Spirits of Nature: the ſix Spirits are the Government of the Life, and the ſeaventh is the Tincture of the Subſtantiality, for its Subſtantiality is bloud and fleſh, which maketh the Tincture, though the Tincture is not bloud and fleſh, but a virgin without Generating; yet the ſix Spirits in the Tincture continually generate one another, as is mentioned heeretofo[•]e concerning the Centre of Nature; But the brightneſſe of the Noble Pearle of the ſoule, is eſpecially knowne in the Tincture; for therein it attaineth Gods power and Spirit: and there getteth its right Name, [Seele], SOƲLE; for as God is above Nature, which cannot comprehend him: ſo the virgin in the Tincture, is a ſpirit above the ſpirits of Nature, which belong to the Centre; and yet the virgin, without the ſpirits of Nature, would not be; even as the Number Three of God, without the Eternall Nature, would not be knowne; ſo alſo the ſoule.

27. The ſix ſpirits of Nature conteine the Eternall Centre, with which the Darkneſſe and Anger of God is comprehended: for the Originall of Mobility conſiſteth therein; for the fire exiſteth therein, though indeed it ſtandeth but in foure formes, and in the fift forme ſpringeth up the true Life, and in the ſixt the underſtanding: and then firſt there is in the ſeaventh another Spirit, which is not the Centre in the Anguiſh-ſource, [or property], for in the ſeaventh forme there is another ſource [or property], indeed the firſt ſix formes rule therein, and are the life of the ſource, and a cauſe of the life; but they make together one Spirit, which liveth in the Bloud, Water, and Aire.

28. And though it be ſo, that wee are through the heavy fall of Adam, brought into the outward Dominion, ſo that the ſoule ſwimmeth in the palpable [or viſible water], yet the Eternall Water, viz. the Mother of the Water, is hidden in the outward, in which the ſoule is an Angel; wee give you to underſtand, that the ſoule is a Spirit, as God the Holy Ghoſt is, who goeth forth from the Father and the Sonne, and is the Mobility of the Deity: for the Father ſtandeth ſtill, and hath moved himſelfe but once, viz. in the Creation: but the Spirit hath the Word of the Father, and performeth all things through the Word.

29. And thus alſo, the ſoule is a ſpirit generated out of the Eternall Centre of Nature, out of its own ſpirits of its own Nature, not ſtrange ones,^[772] which hath the word, which comprizeth it ſelfe in the ſix formes of Nature upon the wheele of the Croſſe, and performeth all things, through the Word: for it is the Spirit and Life of the Word, and moveth upon the Wings of the Winde as a flaſh or blaze, it formeth the Word, and produceth it, and the Six Spirits are its Counſellours; though there are but five: for the Sixt is the forme of the Word it ſelfe: but the five conteine the five ſenſes.

30. Where wee wofully finde and have great cauſe to lament it, how our father Adam hath heere introduced the Evill, poyſonous, Earthly Dominion: ſo that the poore ſoule is thus wholly captivated by the Spirit of this world, which floweth forth and worketh powerfully in the ſoule, ſo that often and hourely, there breaketh forth out of the Word of the ſoule, the Evill of the Abyſſe; in which the Devill mingleth himſelfe, and poſſeſſeth our hearts outwardly, and then alſo moſt inwardly, viz. in the firſt foure Formes of Nature, and turneth us away from the Will of God, into all abominations and wickedneſſes which are in him: And as he now obſerveth how Man is qualified, viz. what ſpirit is predominant according to the Dominion of his Body [whether it be pride, covetouſneſſe, envy, wrath, unchaſtity, wantonneſſe, voluptuouſneſſe, and ſuch like] accordingly he^[773] aſſaulteth him continually, and effecteth ſuch great wickedneſſe with the ſoule, as no Tongue can Expreſſe; for in the outward Dominion there are alſo ſeaven Formes, viz. the ſeaven Planets which Rule the outward Man, and reach into the bottome of the ſoule, if without ceaſing it doe not reſiſt, and reject the Evill malignant^[774] influences: in the ſame the Devill hath a powerfull acceſſe to the ſoule, but yet he hath not that Dominion, nor any compleate power therein, unleſſe the Turba Magna in the Anger of God be kindled, [as in Judgements, Peſtilence, Thunder, and the like Plagues and Puniſhments] and there he is the Executioner: but he hath the inward Dominion of the foure Formes to the fire-Life, theſe he can poſſeſſe, as often as the ſoule plungeth it ſelfe thereinto; if he get it there, O how faſt he holdeth it, and will quite downe with it, for that is his Kingdome [viz. the Abyſſe of the foure Formes].

31. And Obſerve it according to its precious depth; The Foure Formes conteine in them the Originall of Nature; where firſt (in the deſiring willing,) the Darkneſſe with the attracting entreth into a deſire: and ſo the deſiring becometh ſtrong,^[775] harſh, hard and cold, and the deſiring maketh an attraction and ſtirring in the ſtrong harſhneſſe, which are two Formes, and the third Forme is the great Anguiſh, in that the Deſiring would be free, which ſtirreth the anxious wheele of Nature, and in the End [ſtirreth up] the flaſh of fire, which is the fourth Forme, as is at large mentioned before.

32. And ſo that harſh attraction maketh in the deſiring of the will, in the outward Nature of this world, a great Covetouſneſſe, ſo that the Minde would attract all to it ſelfe, and poſſeſſe it alone, and though it cannot devoure it, yet will poſſeſſe it, and would not willingly afford any thing to any other, and this is one Roote of the Abyſſe of Hell, wherein the Devill vehemently aſſaulteth the ſoule, that it might nor goe out, and come to the Light of God.

33. The ſecond Roote is the bitterneſſe of Nature, which in the harſhneſſe is an enimicitious ſting, and will not endure to be ſubdued: the more it is reſiſted, the greater is its ſting; This is the ſecond forme, which maketh in the outward Nature, an enimicitious ſtinging, envious, bitter Minde, whereinto alſo the Devill windeth himſelfe, and kindleth the Word of the ſoule, with a deſpitefull, ſtinging, envious^[776] ſubject, ſo that the will continually burneth in envy, and never ſpeaketh any Good, but meere vanity and wantonneſſe, which is ſerviceable to the Devill: whence proceed lyars, ſlanderers, backbiters, falſe hearts; God have mercy upon us in our great miſery, into which wee are plunged.

34. The third Roote is the Anxious Wheele of the Minde, whence the ^[777] Senſes ariſe and are Generated, which containeth in it eſpecially, the miſerable houſe of^[778] ſadneſſe, and yet is the houſe of the ſpringing up of Life, this is chiefly the dwelling place of the Devill, within which he ſeateth himſelfe; it is his ſeate, and he continually raiſeth up that houſe of ſadneſſe, ſo that the ſoule groweth timorous and doubteth of the Grace of God, and of the Light of Eternall Life: he continually caſteth in the two firſt formes, viz. covetouſneſſe and envy, and with that poyſon windeth the wheele of the Minde about, and maketh a hurlyburly in the Eſſences of the thoughts: he continually mixeth Covetouſneſſe and Envy together, that he may retaine his ſeate: and ſo when the poore ſoule would goe out aloft and be gone, then he barreth it up into the Chamber of Anguiſh, and ſtraitneth it, than it might and ſhould deſpaire: for the Chamber of Anguiſh is alwayes in Darkneſſe, and there he caſteth it downe, that it may not get aloft on the wheele, leaſt it ſhould^[779] diſcover the fire, and ſo he would be knowne.

35. The fourth Roote is the fire-flaſh; and when the Devill cannot detaine the ſoule ſtill in the houſe of ſadneſſe, but that it reach after the flaſh of the Light of the Liberty of God, then he ſlips into the flaſh, and bringeth the thoughts in the word of the ſoule out aloft above the Croſſe, in high-mindedneſſe, [as Men that through Learning ſtrive after the Light of God, and having attained it, little thinke how the Devill ſlippeth into it, and bringeth them into high-mindedneſſe, to be proud of themſelves, eſteeming themſelves as Clergy-Men to be better then the Laity] ſo that the ſoule thus flieth out aloft, and elevateth it ſelfe above the Meekneſſe, as the Devill himſelfe did.

36. For (as wee have mentioned before) Nature getteth in the kindling of the Fire, two Kingdomes [or two Principles, as may be ſeene in a Candle, out of which (in the kindling) ariſeth the Conſuming fire, and the pleaſant refreſhing Light,] viz. one in the fierceneſſe of the fire, which flieth out aloft above the Centre, with the ſowre wrathfull ſevere formes: and the other, in the Light of the Meekneſſe, which remaineth ſtanding immovably, and hath alſo all the power of the Centre, in which power the Spirit of the Deity and of the Majeſty is knowne; wherein ſtandeth the [Rain]-Bow with the Croſſe of the Number-Three: for the Majeſty is heere the Brightneſſe of the Deity: and heere the Eternall Liberty^[780] without [or beyond] Nature (which hath but one onely will) getteth the ſtrength, power, majeſty, and glory; for the Eternity is thus^[781] Revealed, which otherwiſe would be as it were a ſtill nothing, in the Creatures eſteeme and account.

37. Above this ſtill ſoft humility, the Devill leadeth the ſoule of Man in its will out aloft in the fire-flaſh: for heerein according to the ſpirit of this world, conſiſteth the Dominion of the Sunne, which giveth might and ſtrength to the Outward Man, and alſo the light and power of the outward ſenſes, ſo that Reaſon cometh to ſee; and the outward ſpirit getteth great outward skill and wiſdome, according to the Dominion of this world.

38. Alſo heerein all ſuttleties of the Eſſences and ſenſes diſcloſe themſelves: which the Devill very well obſerveth; if any in the^[782] upper Dominion, according to the ſpirit of this world, be a childe of the Sunne, then he, in the Centre of Nature without ceaſing, ſlippeth into the fire-flaſh of the ſoule, where the fire and heate exiſteth, and alwaies bringeth in with him the other three poyſonous formes in the Originall; he bringeth the ſoule out aloft over the Croſſe above the Meekneſſe of the Majeſty, in the wrathfull fire-flaſh, ſo that it groweth proud, laſcivious, and fierce; he maketh it to contemne meekneſſe and humility: and ſo it flieth forth in its own wit in the fierceneſſe of the flaſh above God and the Kingdome of Heaven, [and ſcorneth all that belongeth to God and to Eternall Life].

39. And all this, (deare Brethren in Babell) proceedeth from hence; that you are voyd of the Divine wit and underſtanding, ſo that you flie above the wheele of Nature in your owne witt, you ſhould ſtay in the Croſſe in humility; and your ſoule ſhould be inverted and inclined in to the meeke Majeſty of God; but now you flie upon the wheele of the fire, in your pride, aloft over the Deity; and this the Devill doth to you in ſuttle craftineſſe, that he may thus leade you, that thereby the Kingdome of God might not be knowne; you ſeeke the Kingdome of God in Art; but Art hath the ſix formes of the wheele of Nature; the Deity hath another Centre in the Croſſe: for the Divine Spirit ſeperateth it ſelfe from the fire, and yet is not quite aſunder from it: but it maketh another Principle, which conſiſteth in meekneſſe, in meere Love and Joy, the formes of Nature are therein a meere Power of Love; for it is an^[783] accompliſhment of the Eternall Will, out of which Nature exiſteth, and the wrathfull kingdome is an accompliſhment of the Eternall hunger and thirſt, which cannot be otherwiſe in Eternity, for the^[784] Eſſence of all Eſſences is thus.

40. For it is ſufficiently knowne to us, (ſeeing God is meerly Good) that he created nothing Evill: for that which was not from Eternity, was not in the Creation.

41. God created no Hell, nor no Devills, but Angells: onely Lucifer hath turned himſelfe away from the Meekneſſe, and is flien out above the Croſſe of the Number Three, and hath himſelfe awakened the fire of Anger in the flaſh; which had from Eternity remained hidden in ſecret; which is now his Hell and Habitation, he can now be no otherwiſe then Covetous, Envious, Anxious and Wrathfull; there is no other^[785] property or ſource in him; for his own Mother, out of which he was brought forth and created, holdeth him now, ſo that he is a Devill with all his Legions.

42. Therefore deare Children, ſince wee know that wee are thus environed with Hell and the Devills, in the Anger of God, it is very neceſſary for us to flie into Humility: and therefore Chriſt teacheth us, ſo very earneſtly to ſtudy Meekneſſe, Love, and Mercy, that wee ſhould Love one another; and ſhould not ſo eagerly endeavour after the Spirit of this world; for the Devill ſlippeth into it, and ſeduceth us; wee ſhould watchfully take heed of Pride, for the Devill flieth into it: and of Anger; for that is the Devills ſword, wherewith he committeth all Murthers.

43. O how lamentable a thing it is, that the poore ſoule is thus blinded, that it knoweth not the heavy ſhackles and bands wherein it lieth captive. The fire of Hell riſeth up to its very lips, the whole world is full of ſnares which the Devill hath layd to catch the poore ſoule: if the Eyes of the outward Man ſhould be opened, he would be terribly affrighted; All whatſoever Man doth but touch or looke upon, there is a Net and ſnare of the Devill in it; And if the Verbum Domini, the Word of the Lord, which is^[786] become Man: were not in the Middle, ſo that the hidden Eternall ſubſtantiality of the Word is a Body, there would none be ſaved; the Devill would catch and devoure all ſoules.

44. Therefore deare Children, Chriſt hath well told us, That the Kingdome of God in us, is ſmall as a Graine of Muſtard ſeede: but he that endeavoureth ſeriouſly, and ſtriveth after it, to him it groweth great, as a Tree, and the Devill muſt needs let it alone: and though he often breake off a Twigge, yet the ſtock ſtandeth ſtill.

45. Chriſt warned the Rich yong Man, To beware of Covetouſneſſe, and told him, that a Camell would eaſier goe through the Eye of a Needle, then a rich Man enter into the Kingdome of Heaven; and the Cauſe of all this is, that the ſoule entereth into Luſt, and into the Dominion of this world: for if the ſoule wholly give up it ſelfe into the luſt, pleaſure, and Dominion of this world, then the Devill doth not ^[787] Sift it ſo ſtrongly, but carrieth it in his^[788] Triumphant Chariot; from one abomination and wickedneſſe to another: his Chariot is Venus, viz. the Love of the fleſh, wherein the ſoule continually endeavoureth after Temporary Power, Authority, and Honour, after Riches, Beauty, and the deſires of the fleſh, after Beaſtiall inordinate Copulation: though indeed the ſoule doth not ſo eagarly deſire it, unleſſe it be totally infected: but it is onely from hence, that the ſoule in Adam hath luſted after it, and is captivated therewith; and the Devill continually maketh it ſtirring, he continually tickleth the ſoule therewith, that it might, confidently and freely eate of the forbidden fruit.

46. Wee finde that the Humane Life is Threefold, with Three Spirits together in one, as if it were but one Spirit, and it is indeed but one Life; but it hath Three Dominions, each of which hath its own Mother, which affordeth or generateth it; the Centre of Nature with its formes [or properties] is the Eternall Life; for it is the fire-life; and the ſpirit which is generated and goeth forth out of the Centre of Nature, which dwelleth in the Tincture, is the Eternall^[789] life of the ſoule; and the Aire ſpirit, with the qualities or properties of the Dominion of the Starres, is the beginning, ending, and Tranſitory Life, which is the Beaſtiall Life, [the Animall Life which wee have common with Beaſts].

47. Now the ſoule is generated only out of the firſt two, and the Third is breathed into it: not that it ſhould enter into it, and give up it ſelfe thereto, as Adam hath done, but that the ſoule ſhould mightily rule over it, and therein open the Great Wonders of God, which from Eternity were beheld in the Wiſdome of God: for the Third Dominion is generated and Created out of the firſt; and the ſecond Dominion ſhould continue in its own place (in the Noble Tincture) in Paradiſe; and ſhould open the great Wonders in the Third: and therefore Man was made Lord over all things; he had the Tincture [or life] of the Earth in his owne hand [or power] and Gold and Silver were as eaſie for him to finde, as any other viſible thing; The Tincture of the Earth was his Ornament and ſport, altogether childe-like, without Covetouſneſſe; he needed no other cloathing; and as the Gold was pure without droſſe, ſo was his childe-like Minde alſo.

48. But the Devill awakened unto him the Sulphur [or Groſſe Matter] therein, and hath ſet the Beaſtiall ſpirit in the ſuperiour Dominion in him, that which Man ſhould have ruled over, ruleth over him, and that is his Fall.

49. Thus now the Devill hath gotten power, in as much as the Outward Dominion is generated out of the Inward [viz. the Centre of Nature] and that he dwelleth in the moſt innermoſt; and ſo he ſlideth out of the innermoſt into the outermoſt, and kindleth the outermoſt in the Minde; from whence ariſe falſe luſts and inclinations, and evill Concupiſcence, ſo that two Dominions [viz. the inward and the outward] ſtrive againſt the ſoule: and ſo the poore ſoule is in the midſt between the Dominion of this world, and the Dominion of the Helliſh ſource [or quality], and there it ſtandeth before the Gate of Heaven in a very great Deepe in great danger, its Roote is the Anger of God and Hell-fire, its ſuperiour or predominant ſpirit is the Dominion of this world; and there it ſtandeth in the Tincture of the Fire, in the midſt; and whither ſoever it inclineth, thither it entereth; if it goe into the luſt and pleaſure of this world, then it ſtandeth therein, and is captivated by the Devill; but if it enter into it ſelfe inwards into God, then the Devill will buffet it: for then it is in his Countrey.

50. But when it getteth the fleſh of Chriſt for a new Body, then it is not in his Countrey, that is a Tree before him, which is poyſon and death to him; at which he is vexed, and loath to touch it: but he ſtirreth up his ſervants and Miniſters againſt the outward Body, that muſt beare^[790] reproach and ſcorne, that thereby he may cover and hide this Tree, that it may not be knowne; elſe it might bring forth more branches, whereupon at laſt, Hell would be too narrow for him: therefore he will prevent it as long as he can.

51. And ſo now when the poore ſoule breaketh away from him; and with its deare Bridegroome Chriſt, turneth to the Love of God, ſo that through earneſt Repentance and turning into God, it enter into the will of God; yet then the Devill hath ſeaven ^[791] coards ſtill, with each of which he holdeth it faſt, before he will let it goe: and then it muſt get it ſelfe through all the ſeaven, and leave his cords wholly to himſelfe. [Theſe ſeaven Bands are the ſeaven ſpirits of Nature hereafter mentioned.].

52. And Eightly, it muſt goe through the Fire, and there is the Earneſt ſevere Proba or hard trial; And when it is come through it getteth the heavenly Tincture in the Ninth Number: and in the Tenth Number upon the Croſſe, it getteth the Body of Chriſt, and ſo is an Angell in Heaven, and a ſtranger and Pilgrim upon Earth in this Tabernacle.

53. The ſeaven ſnares wherewith it is entangled, are the ſeaven ſpirits of the outward Nature of the Dominion of this world; theſe it muſt winde through, and preſſe quite through them, and caſt them all behinde it, and in the Eighth Number ſtandeth Moſes with his Law; and there is firſt read to the ſoule, what a^[792] fine Fowle it was; and there cometh the Devill with his^[793] Regiſter or Catalogue, and readeth what it is, & ſheweth his right to it: and there it is directed to bow downe and lay hold on the Wounds and Paſſion of Chriſt: and heere it is neceſſary that the poore ſoule take hold on the Merits and Death of Chriſt, and wrap it ſelfe faſt therein, for out of theſe ſwadling bands, the Devill cannot pull the ſoule, nay he dareth not touch them: and heere the Devill muſt leave the ſoule, for Chriſt ſtandeth in the fire of the Fathers Anger, and is the accompliſhment of Obedience; and there the ſoule is brought into the Ninth Forme, into the Tincture of the Eternall Life; and there it is ſurrounded with the Majeſty of God; and the faire bleſſed Virgin (the Wiſdome of God) meeteth it, with her Garland of Pearles, and Crowneth the ſoule, as a heavenly Conquerour.

54. What Joy is heere to the Angells of God, and what Joy the ſoule attaineth there, wee have no Pen to deſcribe it, nor in this world any tongue to Expreſſe it; Onely wee wiſh to the Reader and all Men, that they might themſelves have experience of it, for which cauſe wee goe about this Writing with much toyle and deepe labour.

55 For wee write what wee our ſelves have knowne, and have ſeene with ſpirituall Eyes; wee ſpeake it not to our owne boaſting, but that the Reader may know, that if he will follow us, what he is to expect from it; ſeeing he perceiveth, how the world maketh a Gazing ſtock of the children of God; But wee ſhall after this ſhort Life have full recompence: and moreover, this Garland is more delitious then this whole world: and though it be often covered and hidden from us, yet it dyeth not.

56. For as the rough winter hideth the budding and flouriſhing of the Earth, ſo that reaſon ſaith all is Dead; but when the Spring cometh, then it beginneth to bud and bloſſome againe; and ſo alſo it is with the Noble and faire Garland of Chriſt; when that ſpringeth againe, then it produceth Lillyes without Number, and every Spring, when the Minde is renewed in Chriſt, it multiplyeth Tenfold.

Of the Company and aſſiſtance of the Holy Angells.

57. As wee that are Men in this world, if wee be the children of God, aſſiſt and help one another in neceſſitie and diſtreſſe, and readily deliver one another from miſery and trouble: thus alſo it is in heaven, concerning the children of God, while the ſoule belongeth to the fellowſhip of Angells, they affect the company of honeſt, vertuous, and chaſt Men, that feare God, and ſtand by them in neceſſitie: for the Scripture ſaith; They are all Miniſtring Spirits, ſent forth for the ſervice of thoſe that are to inherite the Kingdome of God; they often avert the fiery darts of wickedneſſe: what miſchiefe would the Devill often doe, if he were not oppoſed and hindered by the Throne-Princes of the Legions; how often would he terrifie and caſt men downe headlong to the ground.

58. But the Angells are our ſervants and keepers, if wee be Chriſtians, and not Beaſts; though indeed the Devill ſetteth upon Chriſtians moſt of all; how very often would many be drowned and killed by a fall, who yet receive wonderfull deliverance from Angells: they are ready about people, who ſing and ſpeake of God; they have great delight among little Infants, ſo that they many times manifeſt themſelves to an Infant, and play with it, if it be the childe of God.

59. How many Examples are there in the Scripture, of the Angells leading and conducting of the Children of God; Eſpecially the Example of Tobiah: though our Schoole-Rabbies will rather have it caſt out of the Bible [then beleeve it]: but conſider of the Three Angells with Abraham, and the two Angells with Lot: alſo how they have plainly foretold and declared the Conception of highly worthy Men, [as of Iſaac, Jacob, Samuel, Samſon, &c.] Eſpecially of John [the Baptiſt] and of CHRIST: conſider what was done at his Birth [to the Shepheards in the field] and to the^[794] Wiſemen of the Eaſt: and at length to Joſeph [how he was directed] to goe with Mary and the Babe into Egypt: whereby wee may ſufficiently perceive their great carefullneſſe about us; for they are Gods Miniſters; he ſendeth them to conduct us, [through this valley of miſery, through this world of Thiſtles and Thornes] and to defend us from the Devill: O how great joy they have for one poore ſoule, when it is delivered from the ſnares of the Devill, yea more than for Ninety Nine righteous, as Chriſt ſaith.

60. Therefore wee ſhould not ſo ſuddenly^[795] deſpaire in adverſitie, when wee are in^[796] neceſſitie, when wee often ſuppoſe, that the whole world is againſt us, yet the Quire or Hoaſt of Angells, and the Spirit of God, are with us; It is often with us as with the Canaanitiſh Woman, ſo that wee cannot finde the Countenance of God; but wee muſt waite; for the proofe and tryall muſt paſſe over the ſoule; the more Gold is Purified, the finer it is: ſo alſo the ſoule, the more it is brought into Triall, if it hold out, the fairer and brighter it is: and Gods aime is to have faire lovely children, and ſuch as are of underſtanding, and doe learne to diſcover [the deceits of] the old Devill.

61. But you muſt know, that the Angells are very pure, chaſt, modeſt Spirits, alſo humble and friendly, and are like to Infants, who know of no deceit or iniquitie, but what is^[797] innate in them.

62. Now whoſoever will enjoy the company and aſſiſtance of Angells▪ muſt not be a Luſtfull Bull or Heifer, or a laſcivious wanton Venus, or have a falſe wicked minde, which day and night ſtudieth nothing but cunning tricks and deceit, how to get money and wealth: neither muſt alwayes dabble and ſwimme in the worlds back-biting, ſcoffing Jeſts and conceits, and tickle and feed the ſoule with them, in which the world uſeth to provoke one another, and to^[798] take exceptions one at another; No, no Angell will ſtay with ſuch Men, but the black Devill, who poſſeſſeth the Hearts of theſe Men, ſo that they take pleaſure in wickedneſſe.

63. Whoſoever will have the aſſiſtance of Angells, need not call upon them or pray to them; for they accept not of that honour, they give all honour to God, but [he] ought onely to turne away from uncleanneſſe of Heart, and enter through true Repentance into Gods will, and continually put away evill thoughts and^[799] influences; he muſt continually incline his will to God [and Goodneſſe] and pray to God for the guidance of his holy Spirit.

64. And though the Devill hold faſt, and will not let goe, and doth lay open his uncleanneſſe before him, there is no better courſe to be taken, then to leave all his uncleanneſſe and filthineſſe upon the Devills neck, and winde himſelfe out from it, in ſpite of all [Carnall] Reaſon, and caſt himſelfe in humility into Gods will, and commit himſelfe to it, and leave all doubting to the Devill, (for that is his lodging) and he muſt conſider that it is a great ſinne to continue in doubting; he ſhould conſider, that doubting is the Devills Band wherewith he holdeth the ſoule faſt; When any Mans uncleanneſſe meeteth him and repreſenteth it ſelfe before him, ſo that the ſoule can receive no ſtrength; that is not Gods hardening [of the Heart], but the Devill wrappeth himſelfe about the ſoule, and will not let the ſoule come to the light, that it may receive ſtrength and vertue; and there the words and promiſes of Chriſt, with his bloud-ſhedding, ſuffering and Death, is a ſoveraigne Medicine; when the ſoule wrappeth it ſelfe up in them, and leaveth all its uncleanneſſe upon the Devills neck, that is poyſon to the Devill, which maketh him faint and feeble; and ſo the ſoule then preſſeth forth into the Light of God, and receiveth ſtrength and vertue; and there it muſt earneſtly enter into humility, and then it treadeth upon the Devills Head, and deſtroyeth his Hell; and then the Angells aſſociate with that Man, and have Great Joy, that the Devill is overcome, who entended to be God and Creatour in the ſoule.

65. But a ſoule in Chriſt muſt be a continuall^[800] Warriour, and although the Devill cannot get poſſeſſion of the ſoule, yet he ſtill holdeth it before the uncleane forbidden Tree, that it ſhould, taſt of unchaſtity, iniquity, lyes and deceit, of Anger and Envy: and if he can bring it to paſſe, that the ſoule let in the evill luſt and deſire into it ſelfe; O how doth he hide and cover it? how doth he ſtrow ſugar upon it? and if he ſhould once draw it into Venus'es Heaven, he will ſpare no paines to get his^[801] fortreſſe againe. For the Devill is never better at eaſe, then in Man, for there he can be Lord of this world, and performe his work, and accompliſh his will; which he cannot doe,^[802] in the ſpirit of this world, without Man; for his Kingdome is not in the outward Dominion of this world, but in the inward, in the Roote in the Abyſſe.

66. He can doe nothing in this world, in the Externall [part], unleſſe the Turba Magna in the wrath of God, be kindled, and there he is buſie, eſpecially when the Elements are kindled [or inflamed] with Tempeſtuous ſtormes [of thunder and lightning]; and then if the Anger of God, burneth therein, there he is a buſie Executioner; if he could ruine the whole world, he would doe it; but he hath no further roome, then the fierce wrath in the Turba affordeth him; The ^[803] Turba is his Maſter, he is but a Jugler and deſtroyer, ſo far as the Anger in the Turba is kindled.

67. Know alſo, that the Devill often ſtriveth and fighteth with the Angells; and when the ſoule is careleſſe and ſecure, he ſetteth upon it ſtrongly: but he is held off, that he cannot doe what he will; but ſo ſoone as the ſoule Imagineth, and is captivated by the Luſt, [like Adam and Eve] then the Devill overcometh; but then againe ſo ſoone as the ſoule caſteth away that evill Luſt [and entereth into Repentance] then he is driven away by the Angells.

68. And there is a continuall ſtrife about the ſoule of Man; God deſireth to have it; the Devill alſo would have it; and the cauſe of this is, that the two Kingdomes doe part in the Croſſe: the one is the Love of God, the Kingdome in Ternario Sancto: viz. the Angelicall one: and the other is the fierce wrath out of the Centre of Nature, which is the Anger and^[804] Severity of God.

69. And therefore it is, that God manifeſteth his will to us, and ſetteth before Man Light and Darkneſſe, he may endeavour after which he will: And that wee might know, that God would have the ſoule into his holy Kingdome; he affordeth us Teaching and Inſtruction, and ſheweth us the way to Life; [or Light]: he ſtirreth up by his Spirit highly worthy Teachers, who are the Light of the world, that Men might beware of his Anger and fierce wrath, and not^[805] awaken it in themſelves.

70. For tne Anger muſt indeed be in every Life; [as the Gall in living Creatures], but where the love and meekneſſe prevaileth over it, it is not manifeſted in Eternity, but is onely a cauſe of the Life; for in the Love, the Anger maketh the great exulting Joy and Paradiſe. The Anger [or Mars] in the Kingdome of God is the Great Wonderous Joy, where nothing of the Anger is perceived. As Weeping and Laughing come from one place, and the Weeping is turned into Joy: after ſuch a manner is it with the Love and Anger of God.

71. Therefore it is, that Chriſt ſo earneſtly teacheth us, Love, Humility, and Mercifullneſſe; and the cauſe why God is become Man, is for our Salvation and happineſſe ſake, that wee ſhould not turne back from his Love: God hath ſpent his Heart, that wee might be his Children, and remaine ſo Eternally: when there was no Remedy neither in Heaven, nor in this world, then he Moved himſelfe for Mans ſake, that he might be delivered from the Devill, and from his Anger: [into which he was fallen in Adam].

72. Therefore dearely beloved Children, doe not ſo reject and caſt from you, the Love and Grace of God, elſe you will lament it in Eternity: for after this Time [of the Temporary Life] there is no more Remedy or helpe: Pray learne Divine Wiſdome, and learne to know what God is; and doe not Imagine or ſet an Image of any thing before you, thinking God to be an Image any way but in Chriſt: wee live and are in God, wee are of his [Eſſence or] ſubſtance [or Beeing] wee have Heaven and Hell in our ſelves. What wee make of our ſelves, that wee are; if wee make of our ſelves an Angell in the Light and Love of God, in Chriſt, wee are ſo: but if wee make of our ſelves, a fierce, angry, falſe and wicked, haughty, flying Devill, which flieth aloft above all Love and Meekneſſe, in meere Covetouſneſſe, greedy hunger and thirſt: then alſo wee are ſo: for after this Life, it is otherwiſe with us there, then heere; what the ſoule heere imbraceth, that it hath there; and ſo though the outward breaketh in Death, yet the will retaineth that imbraced thing in its ſource [or property] and that is its^[806] ſuſtenance: but how that will ſubſiſt before the Paradiſicall ſource and dominion of God, and before his Angells, you your ſelfe may conſider: wee would have it faithfully ſet before you^[807], as it is given to us. [for that purpoſe].

The Fifteenth Chapter.

Of the mixed World, and its wickedneſſe; as it now ſtandeth, and as it Exerciſeth its Dominion at preſent. A Glaſſe wherein Every one may ſee themſelves, and may try what Spirits Childe they are: Out of the Seale of the Wonders.

1. CHriſt ſaith, Matth. 23. O Jeruſalem, Jeruſalem! how oft would I have gathered thy Children together as a ^[808] Hen gathereth her Chickens under her wings, and you would not: O Jeruſalem, thou that killeſt the Prophets, and ſtoneſt them that are ſent unto thee, &c. Alſo, wee have piped unto you, and you have not danced, &c. What ſhould I doe more to this ſtiffenecked People, who will not ſuffer my ſpirit to reprove them. Alſo, their Mouth is full of curſing and bitterneſſe; the Poyſon of ^[809] Adders is under their Lips; they ſpeake meere deceit, and their hearts are never at unity. O how faine would I eate of the beſt Grapes: but I am as a Vine-dreſſer that Gleaneth: I had planted mee a Vineyard, but it bringeth forth nothing but ſoure Grapes: I am become ſtrange to my Mothers Children; they which eate at my Table, tread mee underfeete.

2. Thus the Mother then complained of the wicked children of Men: but what ſhall ſhee now doe in theſe preſent times? ſhee ſtandeth yet in great ſorrow & lamentation, and hath turned away her countenance from thoſe wicked Children, and will not have any of them that are in^[810] that Garment: Shee cryeth, and none heareth; ſhee ſtandeth in great mourning and lamentation over the wickedneſſe of thoſe falſe unruly and perverſe Children: Every one runneth after the covetous Whore, who is full of Blaſphemies and Abominations; both the^[811] Shepheard and the ſheepe doe ſo: it is a moſt Lamentable Time: and if it ſhould not be ſhortened, no man ſhould be ſaved.

3. It is a Time, which all the Prophets have propheſied of, and thou ſuppoſeſt it to be a Golden Time; but conſider thy ſelfe thou blinde Man, whither art thou Gone? Doſt thou ſuppoſe that this wickedneſſe and falſhood which thou practiſeſt is the Ordinance of God? Waite but a while, and you will ſoone ſee. It is the Time of the laſt Seale, wherein the Anger of God hath powred forth its Viols, ſo that the Wonders of Hell come to Light, [that they may be knowne]. Let this be told you, wee have knowne it in Ternario Sancto: [or underſtood it in the Angelicall world, in the Heavenly Subſtantiality].

4. For the Mother hath rejected^[812] it; and will none of thoſe Abominations any more; Shee is big with childe, and bringeth forth a ſonne in her old age, which ſhorteneth the dayes of wickedneſſe. Let this be told you; whoſoever perſevereth and goeth on in wickedneſſe, ſhall have great ſhame thereof.

5. Is not the little boy (which runneth up and downe in his childiſh ſport) very full of the poyſon, venome, and wickedneſſe of the Devill, and doe not all vices and abominations ſtick in him: he is a^[813] ſcorner, and blaſphemer of God, a ſwearer, curſer, lyer, and deceiver, very fit and apt to ſerve the Devill in all manner of ſhamefull filthineſſe: ſcurrility and obſceneneſſe is his beſt Latine or Eloquence, he knoweth how to mock, diſgrace, and lay all manner of aſperſions upon the ſimple; all manner of theevery, cheating tricks, and couſenage is fine Art with him; deceit, over-reaching and circumvention is his Glorious Boaſting, they mock and deride poore people without any cauſe, he that feareth God is by them accounted a foole, and ſet as an Owle to be wondered at; This, Parents and Antient People ſee, and take delight and pleaſure in it, that their children are ſo dextrous and witty in their wantonneſſe and waggery: they are tickled at the heart with it, when they unhappily jeaſt at honeſt People; that which Old folkes dare not doe for ſhame, that they Teach the children, that thereby the luſt of their hearts may be brought to paſſe; all this the Devill teacheth them; and ſo rideth in their hearts as Lord over body and ſoule.

6. If any can but conzen and cheate his neighbour, deſpiſe, ſlander, and finde fault with him, and bereave him of his honour and goods, that is the ſatisfying of their luſts: all immodeſt wanton words and manners are held the beſt Art and Courtſhip; he that can laugh and jeere his neighbour out of countenance, is Maſter upon the Place: all theſe are the Devills Prancks and Tricks: and thus he leadeth the poore ſoule in his ſtring, and Man underſtandeth it not.

7. Youth, both of the Male and female ſex, learne firſt the Devills Trade, before they take any thing elſe in hand; diſdainfull, malicious wantonneſſe, is the firſt work they learne: and the Parents incourage their children in it, and hold it for a neceſſary worldly faſhionable accompliſhment.

8. When they are growne up a little, then the deſire of beaſtiall unchaſtity is the ſecond work they learne, which they call a trick of youth; and allure one another to it: thus youths give roome to the Devill, at the firſt bloſſoming, to enter into the Heart, ſo that the Devill maketh his neſt therein, and ſo catcheth one, with the abominations of another, the male with the female, and the female with the male.

9. If any ſend a ſonne to the Ʋniverſitie, to learne ſomewhat that is Good, that he may be ſerviceable to God, and uſefull^[814] in the world; then he learneth wantonneſſe, bravery, Pride, ſuttlety, how to deceive the ſimple of their owne, and bereave them of their ſweate, and contrive a cloake for it; ſaying, it is^[815] his right by Law: but that cloake is the Devills, and the falſe deceitfull heart is his Miniſter. If he can ſpeake a little Latine or forraine Language, then no ſimple Man is good enough for his company; his high-mindedneſſe flies aloft, the ſtinking Carcaſſe [which is but meate for Wormes] muſt be trimmed with Ribbands and bables; to goe a whoring, and deflouring Maids is Courtſhip: there are people that can behave themſelves ſo finely, till they awaken the gnawing worme of Conſcience in the heart of many a Mothers daughter.

10 And ſuch are advanced in the Churches and Ʋniverſities, and ſet up, for^[816] Shepheards of Chriſt, and yet they have the Devill lodging in their heart: and ſo alſo they are promoted to worldly Government [or the Civill Magiſtracy] and then they Governe as their Gueſt in their heart will have it: Thus the Superiour or Magiſtrate worketh the greateſt abominations, and the Inferiour learneth of him; He inventeth ^[817] tricks how he may with the appearance of Law, Juſtice, and Equity; get the Goods or Eſtate of the Inferiour to himſelfe: Hee maketh Conſtitutions, Orders, and Statutes, and ſaith they are for the publick Good: he conſtraineth the poore and miſerable to doe hard ſervice, that he may ſatisfie his Pride and State: he cruſheth the ſimple with harſh, cruell Language, he taketh away his ſweate, and tormenteth his body: he maketh him his very ſlave, and though he hath no more but one ſoule of his owne, [no more then others] and is but a ſtranger and Pilgrim in this world, [yet he thinks] the needy muſt ſpend his ſweate wholly in his ſervice; there is no pittie nor releaſe to be had from him: His Dog hath a better life then the poore needy ſoule under his roofe, and this he accounteth his Right and^[818] Prerogative; whereas it is not at all grounded in Nature, but onely in the Abyſſe, where one forme or property plagueth, vexeth, and tormenteth the other, where the Life is its own Enemy▪ [and there it is grounded].

11. This the Inferiour learneth from the Superiour, and ſo getteth his living alſo with ſuttlety and deceit, covetouſneſſe and knavery; for if he doe not uſe theſe things, he can hardly fill his belly in righteouſneſſe: and therefore Reaſon perſwadeth him, that neceſſitie forceth him, that he muſt enhance his labour and commodities, and muſt wreſt from his neighbour, his ſweate againe, without love and righteouſneſſe, that he may but fill his belly; he learneth from his ſuperiour to Gurmondiſe and Pamper his body, and live a beaſtiall life. What the ſuperiour ſpendeth in a Courtly ſtately faſhion, that the inferiour ſpendeth in a Beaſtly ſwiniſh faſhion, and manner of life: thus one wickedneſſe effecteth another, and the Devill remaineth Prince on Earth over body and ſoule.

12. How wilt thou be able to ſubſiſt, when God in his Zeale, or Jealouſie, ſhall Judge the ſecrets of Mankinde? when the cauſe of every thing will appeare, why that or the other thing came to be Evill: and there every ſoule, will cry out of thoſe that lead it aſtray, and curſe them; Every thing will have its cauſe appeare before it, and the ſoule will feele it in its Conſcience: where then will you ſuperiour remaine, when your inferiour ſhall cry out and ſay, woe be to you, in that you have forced him to ſuch wicked courſes, and that you have bereaved him of his ſweate, and conſumed his goods and labours in Idleneſſe and Wantonneſſe: how will you give an account of your Office, into which you are put, wherein you ſhould ſtop unrighteouſneſſe, and hold the wicked in awe by reproofe and Puniſhment: and you have not regarded his wicked courſes, that you might prevent and hinder them, but have onely looked after your covetouſneſſe, how you might bereave him of his ſweate: you have not ſought his ſoules Good, but his ſweate and labour; he might elſe doe what he would: and beſides, you have given an Evill Example to him, ſo that he hath looked upon your courſes, and made it his Patterne. Curſing, blaſpheming, threatning, daring,^[819] ſurlineſſe hath been your faſhion, and that he hath learnt of you, and hath ſo conſtantly reproached the Name of God; which you have not regarded; you have onely looked after his money, and not after his ſoule.

13. And now when the ſevere Judgement of God ſhall appeare, and that every work ſhall be manifeſted in the fiery Eſſences, where then all ſhall be tryed in the fire: What thinke you? Shall not all ſuch works remaine in the Eternall Fire? and there will the poore ſoule cry out upon your ungodly curſed deeds, words and works: and one will curſe and wiſh all Evill to the other, for being the cauſe of ſuch Evill to him, and the ſource or property of falſhood and wickedneſſe will riſe up in the ſoule and gnaw it, that, for ſo ſhort and empty vanity, voluptuouſneſſe, and falſe luſt, it hath fooled away ſuch great Eternall Glory.

14. All manner of reproachings, all ſlanders, all ſcoffings, all Covetouſneſſe, Pride and Deceit, ſhall riſe up in the ſoule, and one ſource [or property] ſhall continually kindle and gnaw the other, which hath given cauſe to the ſtirring up of the other, and the ſoule will think, if theſe abominations were not in thee, thou mighteſt attaine Grace; and when it ſhall behold and conſider it ſelfe, it will finde how one abomination hath generated another, and will ſee that it ſelfe is a meere ſtincking abomination in the preſence of God: and there it will caſt it ſelfe down in the ſource of anguiſh into the Centre of Nature, and curſe God, that he hath made it a Soule; and the deeper it deſireth to plunge it ſelfe, the deeper it falleth, and yet muſt continue in the place of its abominations, it cannot goe from thence for the helliſh Matrix holdeth it, and it muſt thus feed it ſelfe with anguiſh, curſing, abominations and bitterneſſe, and even with that which its heart hath done heere [in this life] wherein at length it deſpaireth, and that is its Eternall food.

15. All Earthly food and luſt paſſeth away at the End of Dayes, and it returneth againe into the Ether: but the will remaineth ſtanding Eternally, and the deſire in the will.

16. Therefore yee Parents and children, yee Superiours and Inferiours, Obſerve! Wee have filled the Mother of Nature full with abominations, the fierce anger of God is at hand, the Laſt Judgement is at the Doore, God will purge the Earth with fire, and give every one his wages, the Harveſt cometh, this Garment will remaine no longer, every^[820] thing will be gathered into its Barne; He that will not take counſell, let him take his courſe, he will finde by wofull Experience, what the Seaventh Seale ^[821] at the Centre bringeth with it.

17. When Reaſon looketh all about and conſidereth, it ſaith; I ſee not yet that it is otherwiſe then it was in former Times; moreover, the world was alwayes good and bad, as Hiſtories relate: Alſo a man muſt take ſuch courſes, elſe he will be accounted a foole and an Owle in the world, and muſt ſtarve and periſh for hunger.

18. If I doe not give my children leave to learne the manners and faſhions of the world, then they would be deſpiſed and ſcorned of every body: and if I my ſelfe did not carry it out with ſtate, loftineſſe, and ſtoutneſſe, I ſhould not be regarded: and if I muſt have credit, I muſt uſe ſome cunning to get it: for with truth; love, and righteouſneſſe, I ſhall not attaine it: I muſt therefore doe as other People doe, and then I may be able to live amongſt them: muſt I needs be made the foole of all the world? though indeed I commit Sinne, yet God is Gracious and Mercifull; and hath not Chriſt ſlaine ſinne, and Death on the Croſſe, and taken away the Power of the Devill? I ſhall one day Repent well enough? & be ſaved.

19. This is the Rule of the world which the Superiour and Inferiour goe by; alſo^[822] the Shepheard and the Sheepe: Chriſts ſufferings muſt be a cover for their wickedneſſe: Every one will be a Chriſtian under the Cover of Chriſt, when the poore ſoule, ſitteth a whoring with the Devill; if one doe but ſay with the mouth he is a Chriſtian, and yet covereth his wickedneſſe with the purple Mantle of Chriſt, all is well: thus wee are brave Lip-Chriſtians under the Mantle of Chriſt, but in the heart we have the Antichriſtian Whore ſitting as a Gueſt.

20. O yee falſe Shepheards of Chriſt, who goe into the ſheepfold at your theeviſh back doore, why doe you cover your wickedneſſe with Chriſts ſufferings and death; doe you thinke Chriſt was wicked? Seeke the Centre of Nature, and ſhew people the Abyſſe that is in their Heart, ſhew them the ſnares of the Devill, wherewith wee lye bound, that they may not eſteeme curſed worldly things; but that they may learne to ſtrive againſt fleſh and bloud, againſt the Devill, and againſt the hypocriticall life and converſation, that they may goe forth from the Devills high-mindedneſſe into righteouſneſſe, into Love and Humility.

21. The ſuffering of Chriſt is profitable to none unleſſe they turne from their falſe evill purpoſes, and repent, and enter into the Covenant of God, and to theſe it is very Effectuall. The Hypocrites uſe this for a ſhew, that they may be called Chriſtians; but thereby they take the Name of God in vaine, and muſt give a ſtrict account thereof.

22. O yee Antichriſtian Shepheards of the^[823] New Order, who uſe the ſuffering of Chriſt with falſe hypocriſie, to pleaſe Men, for their favour, and for your Idoll the Bellies ſake, to cover over the hypocrite and falſe^[824] deceiver, who is but a ſhew-Chriſtian: how will yee be able to anſwer it, when Chriſt will require his ſheepe at your hands, and you have wittingly and willingly, under his purple Mantle, covered Wolves, in whom the Devill dwelleth? why doe you not crack the Nut-ſhell wherein the Kernell and Heart lyeth, and tell the Superiour as well as the Inferiour of his abominations? Are yee Chriſts Shepheards? why doe you not then as Chriſt did, who ſet the Truth before the Eyes of every one; he reproved and healed, not for Mans favour and reſpect, but according to the will of his Father: and ſo ought Chriſts Shepheards to doe alſo.

23. O deare Reaſon, thou walkeſt wiſely in the Paths of this world, in what concerneth the outward Body: but where lyeth the poore ſoule? the ſoule is not at home in this body, that is not its Eternall^[825] Native Countrey; what will it avayle thee to enjoy Pleaſure for a little while with Eternall ſhame and Torment? Or why doſt thou ſuffer thy children to have their wills, to follow faſhions and bravery, for a little while in this world: and takeſt delight therein, when they ſcorne the miſerable and needy; and ſhalt looſe them hereafter Eternally? thou thinkeſt thou loveſt them, and doeſt well for them; when the world commends their cunning and bravery, falſhood and wickedneſſe, that commendation delighteth thee, but the Devill accepteth and receiveth it as belonging to him, and thou art the Murtherer of thy children, thou art their greateſt Enemy: for children looke upon their Parents, and when their untoward tricks pleaſe their Parents, then they follow them the more, and grow the more^[826] audacious in them. At the Laſt Judgement day, they will cry out of their Parents, that they have not rebuked their wantonneſſe, and ungodly life, and brought them up in modeſty and in the feare of God.

24. If you love your life, and your Children, then looſe them as to the wickedneſſe of this world, that they may not be, nor converſe therein; and then you ſhall finde them, together with your life, in Heaven againe; as Chriſt teacheth us: ſaying; He that loveth his ^[827] life ſhall looſe it: but he that looſeth his life, goods, and honour for my ſake, ſhall finde it in the Kingdome of Heaven; Alſo, when the world deſpiſeth, perſecuteth, and hateth you for my ſake: then rejoyce; for your recompence is great in the Kingdome of Heaven. Alſo; What will it profit a Man to have all temporall honour and pleaſure, and looſe his owne ſoule: whereas this life continueth but for a Moment, in compariſon of the Eternity.

25. Deare children in Chriſt, let every one have a care in what ſoyle he groweth: you muſt not expect any better time of life to repent in, but to day, while the voyce of God ſoundeth, let every one enter into himſelfe, and ſearch himſelfe, let none regard the broad way of this world, for it leadeth into the Abyſſe to all Devills, but the way to the Kingdome of Heaven is very narrow and ſtrait, he that will ſet into it, muſt not deferre nor linger out the time till the Devill barreth up the Doore: he muſt not regard the courſe of the world, he muſt goe directly into himſelfe, and^[828] ſeek himſelfe; the time will come, that he will think, that he is alone in this way, but God hath alwayes his ſeaven Thouſand with Eliah, whom he knoweth not of.

26. For a ſincere Chriſtian doth not wholly know himſelfe, he ſeeth nothing but his^[829] vices, in which the Devill ſtriveth againſt him, they are continually before him; but in this world he knoweth not his^[830] Sanctity: for Chriſt hideth ſuch people under his Croſſe, ſo that the Devill doth not ſee them. Therefore be watchfull and ſober, and reſiſt the ſuttle Devill, that yee may live Eternally.

The Sixteenth Chapter.

Of Praying and Faſting, and Due preparation to the Kingdome of God. What Praying is, and bringeth to Effect: What the Power of it is, and what the finall uſe and benefit of it is.

1. TO the Inſtruction and Comfort of the ſincere ſimple Chriſtianity, and for a conſtant awakening of our ſelves, that wee might be found worthy to heare the voyce of the Noble Bridegroome, who calleth his Bride, and will bring her home!

A very lovely Gate.

2. A hungry Spirit that is weary and faint, is deſirous of the Still Meekneſſe and Reſt, that it may goe forth from the^[831] ſource of the Driver, and may ſatiate it ſelfe with meekneſſe and ſtillneſſe, and ſo with that which is the deſire of its Life, whereby it may ſuſteine its body.

3. Thus my dearly beloved Minde; thou art generated out of the Eternall Still meekneſſe: and wert (before the time of this world,) in the Wiſdome of God: [in the Eternall Virgin]: the Meekneſſe of the Love of God, was thy ſource [or property] and thou wert a fruitfull^[832] Raine in thy Still Eternall Mother, [the Eternall Nature], where thou wert not yet created a Spirit: Conſider thy felfe, how great unquietneſs thou art now in; thou art immeaſurably hungry, thou alwayes thirſteſt after the food, and ſource [or property] of thy Mother: O that the Time of Refreſhment were come: this doth the poore ſoule wiſh and pant after: one day cryeth to another, the Morning cryeth to the Evening, and the Night longeth after the Day, and there is no place nor reſt (from the^[833] Driver) for the poore ſoule, the Driver taketh hold of its very Throat: and though it hide it ſelfe, yet it findeth no place nor reſt free f[•]om the ſource [or property] of its Driver; he driveth it further and further, till it findeth the booſom of its Mother, where it layeth downe its ſelfe, and is as one that is eſcaped^[834] in a great Battle, who dareth not lift up his head for feare of the Enemy.

4. My deare Children in Chriſt, and all yee that have given up your ſelves in Chriſt, to the Kingdome of Heaven, yee Elect in Chriſt; thus it is with our ſoules, our ſoules ſtick in ſuch great unquietneſſe; and as it is with a Sculdier in a fight, who is continually in expectation of Death, where the Enemies preſſe upon him on every ſide, and ſtrike at him, and continually deſire his Death: or as it is with one that is fallen into a Deepe Sea, and ſwimmeth there, and ſeeth no ſhore, and continually expecteth Death, where the water goeth into his Mouth: who ſigheth and deſireth help from above. Or like one that is falling into a Deepe Pitt, where no help is diſcerned, who alſo expecteth help from above.

5. So it is alſo with the poore ſoule, it is fallen into a dark Dungeon, and ſwimmeth in a dangerous and deepe water, where it is encompaſſed with Enemies on every ſide, who all ſtrike at it; Every one would murther it, and it ſeeth no help about it, if it ſearch through its body, through its fleſh and bloud, alſo through marrow and bones, it findeth they all are its Enemies, which leade it unto the Abyſſe.

6. The ſpirit of this world (in fleſh and bloud) draweth it, and boweth it downe to the ground, in the Deepe of the waters, and continually deſireth to drowne it; for it would onely maintaine and Pamper the Beaſtiall Life.

7. So alſo the Devill draweth it mightily downe into the Abyſſe, and would faine throw it into the Eternall aking ſource [or Torment] of Hell: and if it reſiſt, he ſtriketh at it with the Anguiſh of Hell, that it ſhould deſpaire, and throw it ſelfe into the Abyſſe: and there it hath no helper with it, nor about it, nor can it diſcover any to appeare, till it raiſe it ſelfe upwards into the Love and Mercy of God, where then it muſt leave and forſake all whatſoever is in its houſe, and muſt winde quite through from it, as a ſpirit without ſubſtance, that is, it muſt goe forth with its will from all its Thoughts, and out from all its Minde, into the Mercy of God, into the firſt Originall^[835] Mother, where it was onely a ſeede before the Creation of the world.

8. And when it cometh thither, it findeth, that the ſame Word, which Created it, is become Man; into which it caſteth it ſelfe, and eateth of that humanity, as of a pure and new body, in which there is no ſource [or property] of Emnity, but onely a meeke, pure, deſirous Love, and there its will is^[836] accepted of God, and the Holy Ghoſt entereth into its will, and bringeth to the poore captive ſoule, Heavenly Refreſhment and Comfort, ſo that it feedeth on the fleſh of the Eternall Word, of its Originall Mother, and drinketh of the Water of Eternall Life, wherein, before the world, it was onely a ſeede.

9. There it findeth the place of its Reſt, and cooleth its flames therewith, and reſteth in the booſom of its Mother, for it entreth into the Land of the Living, and the Holy Ghoſt leadeth it out of Priſon, and it eateth at Gods Table, and ſitteth among the children of^[837] Love. O how humble it is, that the Holy Ghoſt hath delivered it from the Strife of Battell, and then God hath a true obedient and humble childe of it. And thus it is with the ſoules which forth out of this Sea of Miſery into God, or which with the Deliverance from the Earthly Life enter into God, and ſo are releaſed from the Driver [the Devill].

10. Since therefore it is certainly thus, and that wee have found out the way; wee will ſpeake what wee know, and teſtifie the Truth; For Chriſt ſaith; My Father ^[838] will give the Holy Ghoſt to them that aske him for it: No ſonne asketh the Father for an Egge, and he offereth him a Scorpion in ſtead of it: or for Bread, and he giveth him a Stone, or for Fiſh, and he giveth him a Serpent: Aske and yee ſhall receive, knock and it ſhall be opened unto you, ſaith Chriſt.

11. When the Heart and Minde, and all the ſenſes or thoughts, reſolve into a will and purpoſe, that the ſoule will enter into the Mercy of God, and repent of its miſdeeds, and is reſolved to ſeeke after Love and Mercy: then it is ſaid; Before they call, I have heard them: as may be ſeene by Daniel, when the Angell ſaid to him; When thou chaſtizedſt thy ſelfe, and didſt entend to pray for thy owne ſinnes, and the ſinnes of the People, I brought thy Prayer before God, and this command went forth. Reade the Hiſtory of Tobiah, what Praying and faſting and due preparation for the Kingdome of God, is able to effect briefly; the whole Scripture is full of ſuch examples.

12. Conſider the Prayer of Chriſt; how his humane ſoule in God the Father called, and awakened the Verbum Domini in him, when he would doe Great Wonders [or Miracles], eſpecially about Lazarus, whom he^[839] raiſed from the Dead: Then he ſighed to his Father, and awakened the Centre of Nature and the Word in the Centre of Nature on the Croſſe of the Number Three: there the Holy Ghoſt, and the Word which the Holy Ghoſt then awakened, went forth in his ſoule: and then the ſoule of Ghoſt thanked his Father, who had heard him, and ſaid in the power of the Word to Dead Lazarus: Lazarus come forth: and there they ſaw the power of the Word in the ſoule, that the Dead muſt ariſe: which Power the ſoule of Chriſt had opened and awakened with his knocking.

13. You muſt know that Lazarus was awakened from within, and wee ſhall all at the Laſt Day heare the voyce of God^[840] from within in the Centre of the ſoule: for the Word, with the Number Three, dwelleth within it, in the Centre on the Croſſes, and that ſoundeth forth outwards, and raiſeth up the Body of the Eſſences: For the ſoules of Men are all, as it were, one ſoule: for they are all propagated out of one onely ſoule: and therefore they will all heare the voyce of the Humane ſoule m Chriſt, and ariſe with their Bodies.

14. So then when wee pray to God, God heareth our ſoule in the Centre in our ſelves, that is, the ſoule preſſeth forth with its repenting will, out of the Centre of Anguiſh, out of the Abyſſe of Hell, and alſo out of the Spirit of this world, into the ſecond Principle into God, which is alſo in the ſoule: for all the Three Principles are in the ſoule, viz. the two Eternall, and the Corruptible, which maketh the Death of this world.

15. Underſtand us accuratly according to its high worth, thus: God the Father moveth not himſelfe [when thou Prayeſt] the Holy Ghoſt onely moveth himſelfe: though that indeed availeth not us neither; But the Word which hath created our ſoule is become Man, and that hath the Holy Ghoſt in it, and he goeth forth from the Father in the Word, and meeteth the calling Minde & Will, and^[841] openeth himſelf from within outwards into the ſoule; For the outward Beaſtiall Body, is not worthy of the Holy Ghoſt, that he ſhould open himſelfe in it, though ſometimes it happened ſo to the Saints, that hee went forth of the ſoule into the Outward Principle; and then the body Triumpheth, and for very Joy knoweth not what is happened to it: but in the New body of the ſoule in Chriſt, when the ſoule attaineth the body of Chriſt, in that the Holy Ghoſt dwelleth.

16. And ſo when the Devill cometh, and will ſet upon the ſoule from beneath, in the Firſt Principle, in the Centre of the firſt foure Formes to the ſource of the Fire, then the will of the ſoule preſſeth into the fleſh of Chriſt, into the ſecond Principle, inwards into it ſelfe, and there it is refreſhed and releaſed, and the Devill muſt goe downe; for that life doth not reliſh with him: yet he is ſo furious, that he ſetteth upon the ſoule, ſo often as he perceiveth it to be ſecure and careleſſe, or never ſo little burtheneth it ſelfe with falſhood and wickedneſſe: he alwayes ſeeketh an opportunity, wherein he might finde his Neaſt open [for him].

17. Therefore deare Children; When yee Pray, think not that God dwelleth a farre off from you, and ſo neither heareth you, nor ſeeth you; that is a falſe Conceit and Opinion. Indeed thoſe, who will not enter into God, thoſe that ſtick faſt in their Malice and Iniquity, and retaine wickedneſſe in their ſoule, thoſe indeed are not heard. Hee that cryeth to God that he would outwardly accept his words from him, and yet retaineth the Evill one in his ſoule, he mocketh God: God dwelleth not outwardly; for the outward is the Beaſtiall Starry Spirit: he dwelleth inwardly in himſelfe; the outward Subſtance is onely a figure and ſimilitude of God: Indeed it is of God, and generated out of the Inward Centre, and Expreſſed [or ſpoken forth] through the Verbum Fiat: but it is not the ſubſtance of the Number Three, which is a Subſtance and Spirit in the Trinity, above Nature, and yet dwelleth in Nature in it ſelfe, incomprehenſible to Nature, as the Winde and the Light is not comprehended by the Fire, and yet are the ſpirit, brightneſſe, and life of the Fire.

18. Therefore, when you will pray, put away the abominations out of your ſoule, and enter into your ſelfe, that is, you muſt loath the Abominations, and frame a will and purpoſe in your ſoule, that you will not let ſuch abominations into you any more; alſo you muſt not ſuffer your will to ſtick in any^[842] abomination, and deſpaire: for when you deſpaire, you ſinck your ſelfe downe into the Abyſſe.

19. But conſider, that it is the deare will and pleaſure of God, that you preſſe earneſtly and ſtrongly through, and leave the Abominations to the Devill upon his neck, and come very humbly Praying, as a ſinfull childe to God: he is the Father of the Loſt ſonne, you have vainly riotted and ſpent your beauty and righteouſneſſe, with the Devill, and with the Antichriſtian Whore, you are amongſt the ſwine at Babell: and having loſt your Goods, you eate graines and husks with the ſwine; you are naked and torne, and are not worthy to be called his ſonne; Conſider and Imagine this in your ſelfe, for it is true, and ſo come with true converſion out of the filth and mire of the ſwine, to our Antient Loving Father, and pray for his Grace and Favour, that he would but make thee as one of his hired ſervants in his Court: acknowledge to him thy evill deeds, and that thou art not worthy to be called his ſonne. Behold deare ſoule, Obſerve it, it is the very pretious Truth.

20. When you thus enter into your ſelfe, and ſearch out your abominations, and the husks of the Devill, and of the world, which you have ſo long devoured: and Conſider of God and his Mercy, then turne not againe into the Hogſty, and ſay not, I am aſhamed to come before my good old Father; I dare not come into his ſight, for great ſhame and abomination: for I was a glorious ſonne, and now am a naked Swineheard; but conſider, that your Father taketh more care about you who are his loſt Prodigall ſonne, then you doe about his favour and love, which you have willfully trifled away.

21. Frame but a loving, humble, ſubmiſſive, obedient will and purpoſe, and come, come away from the Swine, leave the husks to the world, let the Swine devoure them and feed themſelves fatt: but enter you into your ſelfe, and knock at your evill Heart; break in through the Doores and Gates: and though all ſwine cry, and Devills ſhould howle for their^[843] Keeper; yet come you to your Father with any humble demeanour and words, you need not trouble your ſelfe about the adorning of them with accurate Eloquence; for though you have no more words then the Poore Publican, it is no matter, it lyeth not in them, but in an Earneſt conſtant purpoſe without ceaſing: and though Hell ſhould breake in pieces, and body and ſoule part aſunder, yet ſtand ſtill, and goe not forth againe out of the Doores of the Father.

22. For as ſoone as you will open the Doore in your ſoule, and will goe out of the Mire, towards the Antient Father, that he doth but perceive that it is you his ſonne, and that you are returned to him, then he ſaith; This is my ſonne which was Loſt, for whom my heart was troubled, and is entred into the Humanity, into this world, and hath ſought him, and now I have found him.

23. And there he ſendeth the Holy Ghoſt to meete him, and falleth kindly about his Neck, and receiveth him with Joy, and for a token of his love, he putteth the Seale and the Ring of the Holy Trinity, in the ſuffering and death of Chriſt on to the Hand of the ſoule: and there he bringeth the bleſſed Virgin of his Wiſdome, the New Angelicall Garment (viz. the fleſh of Chriſt) and putteth it on to the ſoule; and all the ſervants of God, (viz. the Holy Angells in the Houſe of the Father) muſt rejoyce and be merry with the loſt ſonne; and there the Antient Father ſlayeth the fatted Calfe, and feedeth his ſonne at his Table, (of the Heavenly Subſtantiality) with the power and with the fleſh of his Obedient Sonne Chriſt, and giveth him to drink of the Water of Eternall Life, in the bloud of Chriſt, in the firſt Mother, out of which the ſoule hath been created; and there is Joy in Heaven among the Ninty-Nine Angells or holy ſoules, which are with God, that a deare brother is come into their Society.

24. And although the own [Invented] works of Holineſſe (viz. the Elder ſonne, who hath alwayes been buſie at home in the Antichriſtian houſe,) murmur and grumble at it (and boaſteth of his Obedience labour and toyle which he had taken in Hypocriſie) the Father regardeth not that; the New ſonne pleaſeth him better, then he that had continued in the Houſe: he thought that he alone was heire, that the Kingdome of Heaven belonged to him: he had merited it, and hath not gone out of the houſe; to him belongeth the Keys of the Treaſure; the other is but a Swineheard: All this doth not divert the Father, but he is merry with his ſervants the Angells and holy ſoules, and letteth him that was Angry (who would not rejoyce with his brother) goe downe into the wrathfull Pit of the Devill; and he is merry with his children. But ſeeing the Hypocrite is Angry, and deſpiſeth the Supper of the Father, therefore he doth not taſt of the Heavenly Joy.

25. Hearken you Roman Pope, and you Roman ^[844] Emperour, why are you angry with us poore loſt ſonnes in Germany, who goe in to our firſt true Father? Would he not faine have us? are you not our brother? wherefore then doe you grumble? Are you Pope in the Houſe? then have a care that you be the Fathers obedient ſonne, and rejoyce with the loſt ſonne, when he goeth out from Antichriſt, to the Father: If you will not doe ſo, you muſt Eternally be angry, and ſhall have no Joy with us [once] Loſt, but [now] againe living children, to Eternity.

26. O you Antichriſtian Wolfe, why are you Angry, when the Father receiveth a Swineheard for a deare childe, and Giveth him the Seale-Ring, the Myſterium Magnum? doe you think you doe right in it? though indeed you are borne of an Academie [or from an Ʋniverſity] and the Swineheards [are borne] in the field among the ſwine, as you account them; yet in them the greateſt Wonders are awakened [or manifeſted] above your Hypocriticall Reaſon: looke to it, Rule well in the houſe of your Academie; wee heard a Watch-man ſay;^[845] leave off; The City Babell is fallen; ſee that you be not taken in Babell: for it burneth in the Fire: the Turba Magna will ſpew it out, there is no other Remedy or Counſell, but for all to goe, together with the Swineheard, to the Father, and pray to him for Grace; elſe you will be faine to try by wofull Experience, what this Pen hath written, and out of what Spirit it did flow and was revealed.

27. When Chriſt drave the Devill out of the Lunatick that was poſſeſſed, his Diſciples ſaid to him: Maſter, why could not wee drive him out? Then ſaid Chriſt; This kinde doth not goe out but by Faſting and Prayer.

28. Deare children, brethren and ſiſters, be adviſed, for the kinde Love of the God the Father in his heart, (which for our ſakes is become Man,) hath lifted up himſelfe in the^[846] Crowne of the Spirit of this World, and calleth us; It grieveth his Mercy, that wee are fallen home to the Wrath in the Turba Magna; he now ſendeth you many Meſſengers, and calleth you in their voyce, and he will ſend more unto you: why doe you deſpiſe them, and kill them? Try them whither their Spirit be borne of God or no: or whither they ſeeke their own way of their Belly in Antichriſt: ſurely it is time to awake from ſleepe: No jeſting matter will follow: you ſhould not dare to jeſt ſo with the Keyes of the Holy Ghoſt; and make Concluſions of Faith, according to your own Opinions, Tenets, and Conceits: Faith will not be begotten by Concluſions and Cannons; but is awakened by true ſincerity; as by being obedient children of Chriſt.

29. Saint Paul did not ſay to his Diſciple: Diſpute of the Myſteries of God; but he ſaid, Awaken or ſtirre up the Gifts that are in thee: No mans own wit can doe it; much leſſe the Pride of the High Schooles [or Univerſities] which yet they cloake with hypocriſie, and hide it under the Mantle of the Holy Ghoſt: why doe you make Concluſions about the Body and the Perſon of Chriſt? Have you power and authority to doe ſo? Is it not a Myſterie to you? and you underſtand nothing in it; unleſſe you be new Borne againe in Chriſt; Doth he not ſay? Behold I am with you even to the End of the World? Is he with you? Why then doe you ſet your ſelves upon his Throne, and deny his Preſence? Are you not Pilate who ſentenceth Chriſt? from whom have you the might and authority, to make Concluſions and Articles? are you his Lords? then you are not children: have a care you prove not the Eldeſt ſonne in the Houſe; who ſtriveth about the Inheritance, and about the power and Authority, and yet continueth to be a proud Angry Murmurer againſt the Father? Deare children, it availeth nothing to goe ſuch a way: Chriſt ſaid to his Diſciples, when he drave the Devill out of the Lunatick that was poſſeſſed, which the Diſciples could not doe in their own Reaſon; This kinde goeth not out but by Faſting and Prayer.

30 Deare Brethren, you will not [be able to] drive the Devill out of us, if you have not Chriſt with you; your Art and Concluſions of Reaſon will doe nothing elſe but cauſe people to goe out from God into their owne ſelfe will; Wee muſt faſt and Pray, that wee fall not into Temptation, and into the Netts and ſnares of the Devill, in our Reaſon: for the Devill alwayes holdeth his Net before Reaſon, and he that falleth into it, ſuppoſeth he is caught in Chriſts fiſhing Net; but he is taken in Antichriſts^[847] Net; Reaſon Comprehendeth Nothing of the Kingdome of God, but the husk; the vertue and power of it remaineth hidden to Reaſon, unleſſe it be borne in God, and then Reaſon goeth forth as a burning Fire in the Spirit of God but the Spirit letteth it not flie aloft, but boweth it to the Earth [in humility] for he knoweth the^[848] Warriour that fighteth againſt Reaſon.

31. A watchfull Life is requiſite, which is chaſtened and not overflowne with the fleſhly voluptuous ſpirit of this world: and not a Life alwayes drunken and full: for as ſoone as the ſoule is inflamed with the vigour and power of the Earthly Spirit, then Gods Spirit paſſeth into its owne Principle; and the ſoule is captivated by the Spirit of this world, and the Devill gaineth an acceſſe to it; and then its former wit and underſtanding (known[•] [•]n God) is changed into outward Reaſon, and then Man ſuppoſeth ſtill, that it is Gods Spirit.

39. O no friend! the ^[849] Conſtellation, which ſhould reſt in the Spirit of Chriſt, luſteth alſo to poſſeſſe ſuch a heart and ſoule, where the Spirit of God hath been ſitting; for every Creature longeth after the vertue and power of God: but the Conſtellation, though it come into the Temple of God, driveth on its own matters that lie in its power, it knoweth nothing of Divine Wiſdome; it hath a wiſdome, and^[850] conſtituteth the Spirit of this world: indeed it hath great Art and Learning: for the Earthly and Elementary Myſterium Magnum lyeth therein: but it hath not the Key to the Principle of the Liberty of God without and beyond Nature; for it hath a beginning and End, and looketh no further; it maketh and ſeeketh onely an Hypocriticall Beaſtiall life.

33. Therefore let us not be^[851] proud and ſecure, nor rely upon Art and Learning, much leſſe upon the Letter: for the ſpirit thereof is hidden to us, without the Spirit of God: wee have the will of God in the Holy Scripture: yet without the Spirit of God wee have but the Husk and the Dead Word: (except Gods Spirit firſt awaken the Living Word in us, that wee may underſtand the Letter, and the written Word;) which is plaine enough, in that the Learned in Arts are but Learned in the Letter, and not ^[852] Learned in God, otherwiſe they would not contend and wrangle about Chriſts honour and Doctrine, nor ſo diſpute about the Cup of Chriſt.

34. Though there were a Thouſand men^[853] Learned in God, who are borne in the Spirit of Chriſt, and were together, and had each of them a ſpeciall gift and knowledge in God, yet they would all be but one in the Roote of Chriſt, and would every one deſire onely the Love of God in Chriſt: what Diſciple or Scholler, will exalt himſelfe above his Maſter? wee are one Body in Chriſt, why then ſhould one Member contend with the other about the food? when the deſirous Mouth feedeth, then all the Members receive ſtrength and vertue; Every Member hath its owne Office or work, in opening the Wonders of God: wee doe not all bring one and the ſame words, but one ſpirit in Chriſt: every one hath that which is his owne imparted to him what he ſhall open in God, that the Great Myſteries of God may be made manifeſt, and the Wonders which have been foreſeene from Eternity in his Wiſdome, might be revealed: to which End the ſoule was created of God.

35. I know, and the Spirit ſheweth it to mee, that thou Antichriſtian Sophiſter wilt Object againſt mee: that even among the Apoſtles there hath been ſtrife and contention about the words of Chriſt? Tis true indeed, and it was Satans Maſter-Piece, to ſift Chriſts Diſciples, the Diſciples of thoſe Diſciples, ſo ſoone as they became ſecure: forthey were Men well as wee, and one was ſtronger in Spirit then the Other, according as they did^[854] ſearch themſelves; and raiſe up themſelves in God: for they lived among Evill Men: and many times muſt apply themſelves to the world, and muſt give the Weake Milke to drinke, at which others many times ſtumbled in their Reaſon, and grew hot and Zealous, and reproved one another for it; as may be ſeene about Cornelius, when Peter went in to the Heathens, and the other Apoſtles ſuppoſed, that the Kingdome of God belonged onely to Iſrael.

36. But you are to know, that the Love of God is ſo^[855] humble, that when it hath kindled the ſoule with its ſelfe; it ſelfe is ſubject to the ſoule? but no ſoule will enjoy that, but thoſe that are humbled in the Love of God, and conſtantly goe forth from their deſires, that the Spirit of God may live in them, and that they may have an eye unto him: the ſoule is permitted to be Zealous, but it doth better to live in Meekneſſe, in which it entereth into the Majeſty [of God] and is a totally beloved childe: what doth it availe mee, that I powre out fire upon my brother, and ſo burne my ſelfe therein: It is more bleſſed, to continue under the Croſſe in Patience and in Meekneſſe, then to bring fire from Heaven.

37. Chriſt is come to ſeeke and to ſave that which was Loſt; not to awaken his Anger againſt us, but that he might help us out of the Jawes of the Devill, and hath Regenerated us in himſelfe to be a Living Creature in God, and hath brought us quite through the fire of his Fathers Anger. He hath broken the Bands, that wee might follow him in Love and Meekneſſe, as children ſhould follow their Parents: therefore he Teacheth us faithfully what wee ſhould doe, and how wee ſhould Pray.

[Of the Lords Prayer.]

38. The Prayer which he hath Taught us, is an Inſtruction and Teaching of all whatſoever wee ſhould doe and leave undone; and what wee ſhould aske and Expect from God: and is alwayes rightly to be underſtood according to the Three Principles, which wee will heere make a ſhort^[856] Introduction to, though it cannot be^[857] confined or concluded, for the Spirit in the Prayer comprehendeth in it the whole Eternity, alſo Nature and Every Thing; ſo that No Tongue can ſufficiently Expound it. The more it is Conſidered, the more is found in it. Yet wee will venture upon it, and give the Reader an^[858] Introduction; not to tie or limit the Spirit: for it riſeth up in Every ones ſoule, as vertue and power is given from the Wonders of God. And ſo it is alſo with the Goſpel, that is not tied to any Expoſition: The more any ſearch into it, the more they finde therein: For the Spirit of God it ſelfe teacheth us to Pray aright, and alſo preſenteth us to God. For wee know not what wee ſhould ſay; out whole buſineſſe of Praying and Converſion conſiſteth onely in the Will and Purpoſe, that wee give our ſelves up into God; God the Holy Ghoſt himſelfe maketh the ſpringing and growing up through himſelfe in God, he driveth forth the bloſſome of the New body of the ſoule, out from the Divine Centre forth through the ſoule, ſo that the fruit of Eternall Life, ſpringeth forth out of the Soules body, with many Branches and faire fruit, and ſtandeth as a Glorious Tree in the Kingdome of God; ſo that when wee pray, our ſoule eateth of many heavenly fruits, which are all growne out of the Body of the ſoule, as out of a heavenly ſoyle or ground: and the ſoule eateth of them againe in Prayer, and they are its food on the Table of God: Thus it eateth ex verbo Domini of the Word of the Lord; concerning which Chriſt ſaith; Man liveth not by Bread onely, but by every word which proceedeth out of the Mouth of God.

39.^[859] The Lords Prayer affordeth a very high and excellent underſtanding in the Language of Nature: for it expreſſeth the Eternall Birth, alſo all the Three Principles, alſo the Lamentable Fall of Man, and ſheweth him the Regeneration in Chriſt; it ſheweth him what he ſhould doe, and how he ſhould behave himſelfe, that he may come againe into the Divine union, and ſheweth him how kindly the Spirit of God meeteth him.

40. But becauſe it is hard to be underſtood, we will ſet downe a briefe Summary Contents and^[860] Expoſition; and commit the further Work of the higheſt Tongue, to the Spirit of God in every ſoule, and may well be handled at large in a^[861] Treatiſe by it ſelfe, if the Lord give us leave.

[Heere followeth a Summary Expoſition of the LORDS Prayer, how it is to be underſtood in the Language of Nature from ſyllable to ſyllable, as it is Expreſſed in the words of the^[862] High Dutch Tongue, which was the Authours Native Language; but becauſe the Language of Nature is not yet cleerly underſtood by mee, therefore I cannot tranſferre it to the Engliſh Tongue: but muſt ſet it downe in the ſyllables of the High Dutch words, and Interline the Engliſh under it. Whoſoever deſireth to ſee more concerning the Language of Nature, let him reade in the fift Chapter of this Booke verſe the 85. upon the word Schuff, and^[863] elſewhere in his other Writings.]

[The Entrance.]

Ʋnſer vatter im Himmel.

Our Father [which art] in Heaven.

41. When wee ſay: V;nſer vatter im Himmell: then the ſoule raiſeth up it ſelfe in all the Three Principles, and giveth it ſelfe up into that, out of which it is created; which wee underſtand in the Language of Nature very exactly and accurately. For vn-, is Gods Eternall Will to Nature; -ſer, comprehendeth in it the firſt foure formes of Nature: wherein the firſt Principle Conſiſts.

42. Vatter, giveth the two diſtinctions of the two Principles; for va-, is the Matrix upon the Croſſe, -tter is Mercury in the Centre of Nature; and they are the two Mothers in the Eternall Will, out of which all things are come to be; the one ſevereth it ſelfe into Fire, and the other into the Light of Meekneſſe, and into water: for va- is the Mother of the Lights, which affordeth Subſtantiality, and -tter is the Mother of the fires Tincture, which affordeth the great and ſtrong Life: and Vatter is both of them.

43. When wee ſay im, wee underſtand the innermoſt, viz. the Heart, from which the Spirit goeth forth: for the ſyllable im goeth forth from the Heart, and ſoundeth through the Lips, and the Lips keepe the Heart in the innermoſt unawakened.

44. When wee ſay Him-, wee underſtand the Creation of the ſoule. The ſyllable -mel is the Angelicall ſoule it ſelfe, which the Heart on the Croſſe in the Centre between the two Mothers hath comprehended: and with the word Him-, framed it into a creature, viz. into mel: for Him-, is the habitation of -mel: therefore, the ſoule is created in Heaven, that is, in the loving Matrix [or Mother].

The Firſt Petition.

Dein Nahme werde geheiliget.

Thy Name be ^[864] Hallowed.

45. When wee ſay Dein, wee underſtand how the poore ſoule ſwimmeth in the water of this world: and how it caſteth it ſelfe with its will into the Principle of God: it goeth with the ſyllable Dein into the voyce of God.

46. In the ſyllable Nah- it inclineth inwards, and in the ſyllable -me it comprehendeth the Heavenly Subſtantiality: and this is done in the Will of the ſoule.

47. And when wee ſay wer-, then the whole Creature goeth along in the will: for wer- hath the whole Centre, and with the ſyllable -de it layeth it ſelfe downe in Obedience in the Meekneſſe, and will not kindle the wer- in the fire, as Lucifer had done.

48. And when wee ſay ge-, then the ſoule goeth into the Heavenly Subſtantiality, as a quiet childe without Anger: and then -hei- is the powerfull entring upon the Croſſe, into the Number-Three, where the ſoules will preſſeth into the Majeſty, into the Light of God; with the ſyllable -li-, the ſoules will hath comprehended the Holy Ghoſt. [In the ſyllable] -get, there the ſoules will goeth forth with the Holy Ghoſt: for the brightneſſe of the Majeſty ſhineth in the will, and the Holy Ghoſt goeth along in the Glance of the Majeſty upon the Chariot of the ſoule: for the will is the ſoules^[865] Wedding Chariot, with which it rideth in Ternarium Sanctum into the Holy Ternary, wherein the Holy Ghoſt ſitteth with the brightneſſe of the Deity.

The Second Petition.

Dein Reich komme.

Thy kingdom come.

49. Dein, there the poore ſoule giveth it ſelfe up againe into the will of God, as Gods childe.

50. Reich, heere the ſoule giveth it ſelfe into the vertue and Power of the Angelicall world, and deſireth to come out of the Deepe of the waters into the power of God.

51. Komme, in the ſyllable kom-, it goeth in into the vertue and power, and apprehendeth it: and with the ſyllable -me, it maketh the Heaven be open, and goeth forth with the apprehended power, into the Kingdome, as a ſprout: for the -me, maketh the Lips be open, and letteth the ſprout of the Will goe forth, and lets it grow ſoftly by degrees.

The Third Petition.

Dein willen geſchehe wie im Himmel alſo auch auff Erden.

Thy will be done as in Heaven ſo alſo on Earth.

52. Dein, heere the ſoule doth with its will, as in the firſt and ſecond Petition: it caſteth it ſelfe into Gods will.

53. Wil-, is its deſire to will the ſame with the Holy Ghoſt, -len, with this ſyllable, it taketh in the Spirit with the Will into the Centre, as into the Heart, and willeth that its will in the Holy Ghoſt ſhould^[866] flow up in the Heart.

54. Ge-, with this ſyllable it goeth into the will, -ſche-, with this ſyllable it worketh the work of God: for there it doth, what the Counſell of the Father is, what the Heart of God will: as the ſoule of Chriſt ſuffered it ſelfe to be hanged on the Croſſe, and as wee in miſery bow downe under the Croſſe; -he, in this ſyllable it taketh patiently what God worketh; it^[867] boweth it ſelfe as a childe.

55. Wie, there it goeth againe into the voyce of the high Majeſty. Im, is the Heart of God, out of which the Spirit goeth forth: in which will, it would be. Him-, is^[868] againe the Creating of the Creatures; -mel, is the ſoule, that is, it willeth to act in the will of God, like the Angells, who doe that which Gods will accepteth.

56. Al-, there it comprehendeth that will, and driveth it on with the ſyllable, -ſo, out of its Centre into this world, into the outward Principle. Auch, there it affordeth all whatſoever it hath in it ſelfe out into the outward, out from it ſelfe into this world.

57. Auff, With this ſyllable, it apprehendeth the ſame againe, and deſireth that its ſubſtance ſhould not be diſſipated: for it onely letteth the will of the ſubſtance goe forth through the cloſed Lips to the Teeth: and deſireth that the forme of the will ſhould remaine as a figured ſubſtance Eternally.

58. Er-, with this ſyllable it bringeth its ſubſtance into the Spirit of this world upon the Earth, and there the Will ſhall work^[869] wonders, as in the Kingdome of the Angells in the Power of God: the will muſt manifeſt the hidden Secrets of God: -den, with this ſyllable it ſheweth, that they muſt not be done in the fire of the Anger, in which the Devill dwelleth: for this ſyllable doth not break up the Centre: they ſhould be done in meeke Love, and yet be taken out of the Er-, The ſoule ſhall mightily rule in all hidden ſecrets: but it muſt not let in the Devill.

59. Heere our want is very much, the Heavy Fall preſſeth us hard. O there is very much heerein hidden, which would be too long to deſcribe. For the Will of God ſhould be done, and not the Will of the fleſh, and of the Devill.^[870] And therefore it is that wee are ſo doubtfull in Prayer, becauſe the poore ſoule runneth on in the will of the Fleſh, and of the Devill. If it did live in Innocency, wee ſhould have this skill perfect, and there would be no doubting in our Prayers, but an acting and accompliſhment of them: [This the Apoſtles of Chriſt wanted when they asked why they could not caſt out the dumb Devill] wee doe rightly ſwimme heere in miſery, which the Spirit of the Wonders ſheweth us.

The Fourth Petition.

Gieb uns unſer taglich Brodt heute.

Give us our Daily Bread to Day.

60. Gieb, there the will ſticketh in the Heart, and preſſeth outwards, and the Mouth catcheth it: that is, the ſoule would be fed: what the Word giveth forth, that the ſoule taketh: for that belongeth to it, it will have that.

61. Vns, with this ſyllable the ſoule deſireth food for all its [fellow] Members, viz. for all ſoules, as if they were but one Tree with many Branches, whereof every branch muſt have ſap and vertue from the ſtock: and ſo it deſireth to have this in common out of the vertue of God, for the Life of all ſoules: for it attracteth that with all its deſire to it, and in all [others], as a loving brother; it willeth to have it in common; and not alone to it ſelfe in Covetouſneſſe, as the Devill did.

62. Vn-, with this ſyllable, the will of the ſoule goeth into the Eternall Wiſdome, wherein before the Creation in the ſeede, it was diſcerned in the Eternall Will: -ſer, with this ſyllable it taketh the Originall of Nature in the Will, where one forme in the Originall generateth, filleth, and preſerveth the other: and that is the Band of the ſoule, whereby it Eternally liveth and ſubſiſteth: and that the will or the ſoule deſireth, elſe it would be diſſolved. For a Spirit deſireth no more, then to retaine its Band, and to fill it with vertue that it may flow forth.

63. And heere lyeth the Key of the Greateſt hidden Secret of the Beeing of all Beeings. Beloved Doctor, if you were Learned, you would ſeeke heere; and if you underſtand nothing heere, nor will to underſtand, then you are not learned, but are onely tellers of ſtories, which the ſimple if he did uſe himſelfe to it, would performe as well as you: This is the true Doctorſhip in the Holy Ghoſt: the outward [in the Learning of the Schoole of Reaſon] is but a foppery, and puffeth up into a high minde.

64. Tag-, with this ſyllable, the heavenly Number is underſtood, as wherein the Spirit on the Croſſe in the Holy Matrix comprehendeth the Genetrix in the Multiplication, where the Will of the Spirit, recreateth, confirmeth, and ſtrengtheneth it ſelfe; -lich, in this ſyllable the ſoules will quickeneth it ſelfe in the light and vertue of the Majeſty of God, and ſtrengtheneth the ſoule with the heavenly Number, which ſpringeth up out of the Majeſty infinitely: and heerein the ſoule is acknowledged for an Angell, and liveth in the Hand of God.

65. Brodt, heere the Corporeall ſubſtance ſpringeth up, and our miſery: for Brodt [Bread] is generated out of the Centre of Nature, although the laſt letter in the ſyllable Brodt ^[871] Expreſſeth that it is Paradiſicall Bread: for the Croſſe ✚ Character [T] in the Language of Nature, carrieth the ſevere Name of God: [GOTTES]: which if men will rightly Expound it, and underſtand it according to the Language of Nature: may be underſtood powerfully, and in its higheſt depth, in the word^{[872] [873]} Tetragrammaton [Jehovah], for that word comprehendeth all the Three Principles, And in the word^[874] Adonai, God is underſtood as in one Principle, viz. in the Angelicall World: which may be expounded in a Treatiſe by it ſelfe: wee ſet downe this, that this ſyllable might be conſidered of: For Brodt [Bread] is the food of the Body; and is to be underſtood concerning the fierce wrath, that it hath mixed it ſelfe in it, and ſignifieth the houſe of Lamentation and Mourning: but ſince wee muſt have this food, therefore the ſoule reacheth after it for the maintenance of its Beaſtiall Body.

66. Heu-, This ſyllable ſignifieth the Eternall Bread of the ſoule, the New Body, viz. the Heavenly Subſtantiality: for the will goeth forth out of the Bread into the Heu-, that is, the Eternall Subſtantiality, viz. the bread of God, Chriſts fleſh; -te, this ſyllable confirmeth that it affordeth and frameth the ſevere Name [Gottes] of God: for the ſoule deſireth a twofold Bread, one for the Belly, and the other for its holy Heavenly Body.

The Fift Petition.

Vndt verlaſſe uns unſer ſchuldt, als wir verlaſſen unſer ſchuldigern.

And forgive us our ^[875] as wee forgive our Debters.

67. Vndt, this ſyllable is that, wherein the will of the ſoule awakeneth the Love of God; for the will ſticketh faſt in the word vndt, as in the Meekneſſe; it ſatiateth the ver- viz. the Anger, and ſpringeth with the undt [or meekneſſe] up, as a budding,^[876] growing Subſtance, like a bloſſome out of the ver-, and yet they remaine one in another: for ver- is the Centre of the Life: it hath the fire of the wrath, and the undt belongeth to the ſecond Principle: -laſſe or -laſs is the cleanſing of that which is generated out of the ver-, of which Iſaiah ſaith; Were your ſinne as red as bloud, if you turne, they ſhall be as wooll, white as ſnow. In the ſyllable -laſſe, is the Bath or Laver, wherein the ver- muſt be waſhed, or elſe it cannot ſubſiſt in the kingdome of God.

68. Vns, is the union againe, where the will of the ſoule, viz. the Communion or fraternity, that is, all ſoules, in one will, deſire to be waſhed.

69. Vn-, there th[•] will yeeldeth it ſelfe into the Love of God,^[877] and waſheth the Evill Childe, -ſer: and thereby confeſſeth all Evill and wickedneſſe [for all in common] as if they were but onely ſoule.

70. Schuldt: this is the true Catalogue or Regiſter, which the Anger hath brought into the ſoule, which Catalogue the will deſireth to caſt away altogether: But the Mouth catcheth the ſyllable againe as a flaſh: to ſignifie, that our works ſhall ſtand Eternally to the wonders of God; and wee need onely waſh them, that they might not be compriſed in the fierce wrath of God, and inflamed; elſe they belong to the Abyſſe^[878] to the dark Principle.

71. Als, in this ſyllable, the will of the ſoule compriſeth together, all whatſoever is called Soule, and ſpeaketh of Many, as if they were but One.

72. Wir, in this ſyllable the will complaineth againſt the Anguiſh of the ſource of diſquietneſſe in the ſoule, where one ſoule often^[879] hurteth another, and therefore, the will compriſeth together the Turba of All ſoules, and ſaith [as followeth].

73. Ver-, that is, the will [of the ſoule] deſireth that the fierce wrath of all ſoules might be thruſt downwards upon a heape, into the Abyſſe: -laſ-, that is, to^[880] let it goe, and not know it more in the fierceneſſe of the Anger: for the ſyllable -ſen, retaineth the forme of the Wonder: but it muſt be waſhed in the Laſſen [or^[881] letting it goe] for laſſen is the Laver or Bath [to waſh it in].

74. Vn-, this ſyllable yet againe preſſeth into the Love of God, and deſireth to bring the waſhed ſoules into the Love; -ſern, this ſyllable, in the preſence of God, ſheweth the Evill childe, which is now waſhed in the Love, and there putteth it among the Wonders of God, for it ſetteth forth, whatſoever is come to be a wonder in the Tincture of the fire in the ſoule.

75. Schul-, this ſyllable ſheweth the unprofitable [or vaine] works, which one ſoule hath wrought towards another out of the^[882] Tincture of the Fire: and is a ſetting forth of the Evill, which the ſoule in the will it ſelfe, hath waſhed and clenſed againe: -di-, this ſyllable putteth the union againe into the Majeſty, and into the Holy Ghoſt, where there is no contrary will any more: -gern, is the Evill childe, which now ſtandeth before God, to Gods deeds of Wonder: from whence the will tooke its^[883] fall, and deſireth that the Holy Ghoſt will take it in as a Wonder in to the Majeſty.

The Sixt Petition.

Vndt führe uns nicht im verſuchungh.

And leade us not into Temptation.

76. Vndt, is once more an injection into the loving Meekneſſe of God, where the will of the ſoule in the Majeſty humbleth it ſelfe before the Number Three [or Trinity].

77. Füh-, there the will goeth along with the Holy Ghoſt; -re, there the will would not goe through the fierce wrath: for it is afraid of the Priſon of the fierce wrath; for the will ſhould alwayes be ſtedfaſtly inclined into God, that it may paſſe through the Fire without moleſtation, and alſo through the outward Principle, viz. through this world: and yet ſhould not catch at, or offer to luſt after any thing: but ſeeing the ſoule knoweth, that it ſtood not out in the firſt Temptation, when it was brought into the ſpirit of this world, when the Verbum Fiat breathed it into the Image, therefore it flyeth now to the Holy Ghoſt, intreating that he would not enter with its will into the Temptation, Proba, or Tryall, for it truſteth not in it ſelfe, that it ſhall ſtand ſtedfaſtly againſt the Devill, when he ſhall ſift it: as Chriſt ſaid to Peter; The Devill hath deſired to ſift thee: but I have prayed for thee that thy Faith faile not: that is, I have encloſed thee in the Word, and have not given the Devill any leave, but I have in my Prayer brought thee into the will of God, that thou ſhouldſt be preſerved by the Holy Ghoſt: elſe thou ſhouldſt have been ſifted by the Devill through the Anger and through the ſpirit of this world.

78. Ʋns, this ſyllable once againe compriſeth the Brotherly union, as in one will in the Majeſty, and flyeth into the Spitit.

79. Nicht, in this ſyllable the will rendeth it ſelfe quite out from the roote of the Anger, and reteineth a peculiar Government^[884] without the Anger, and then the ſoule burneth forth from the fire, and is the true Life without the Fire in the light flaming Tincture in Aire and vertue or Power.

80. Im, there it ſtandeth as a ſound and ſubſtance of its owne, as if it were the Centre it ſelfe: ver-, there it muſt with the will goe through the fierce wrath, and mitigate or ſatiate it, and muſt coole it, that it might not enflame its Meeke Life: -ſuch-, with this ſyllable it preſſeth through the fierce wrath with its love-Tincture, viz. through the Centre of Nature, and quencheth the fierce wrath after a Divine manner, and driveth the ſuttlety of the Devill out of the fire-ſource out of the Originall, where otherwiſe he would have an acceſſe into the ſoule: -vng, there the ſoule taketh the vertue out of the ſeaven formes of its Nature with it, as a Spirit, and ſetteth it ſelfe mightily over the Centre, and ruleth over it as a King over his Kingdome; for now it hath overcome [or cooled] the Centre with its Love: and will now let in the Tempter no more.

The Seaventh Petition.

Sondern Erlöhſe uns vom vbel.

But deliver us from Evill.

81. Son-, in this ſyllable^[885] it appeareth in the Majeſty with its vertue, power, and brightneſſe over the Centre of the Heart, and hath a principle of its owne in the Majeſty; -dern, there it commandeth the fierce wrath in the Centre, and ruleth over it, and tameth it with its will [as may be ſeene by Moſes, when the fierce wrath ſaid; Let mee alone that I may conſume Iſrael].

82. Er-, there it bringeth a bloſſom and ſprout out of the Centre, and openeth the Wonders of God: for it heere goeth about with the Centre, as it will, for it hath overcome: -löh-, that is the ſprout, which groweth out of the fierce wrath out of Nature, and is now lovely, good, and uſefull in the Kingdome of God; -ſe, there it continueth to be fruit upon Gods Table, free from the Anger.

83. Vns, there it once againe taketh the union of all ſoules with it, and layeth it open there, that it was a roote in the Kingdome of God before its Creation, and hath now brought forth many, that is, it is a Tree and hath put forth many Branches, and preſenteth them there as in a Tree.

84. Vom, that is the Great Wonder, that God hath made of one two, and yet it remaines but one: it ſheweth this: for yee ſee that the Roote in the Earth is another thing then the ſtalk which groweth out of the Roote; ſo you muſt underſtand it alſo concerning the true holy ſoule: that groweth as a ſtalke out of the Roote, out of the Centre of Nature; and is another thing then the Centre: and yet the Centre generateth it, and it moveth in full Omnipotence over the Centre, and ruleth over it, as God ruleth over Nature, and yet there the Name of the Number-Three in the Eternall Nature ariſeth: And as God is free from Nature, and yet Nature is of his Eſſence or Subſtance, and unſeperated from God, ſo is the ſoule alſo, it is free from Nature, and is a Lord of Nature; for it is one Spirit with God, and yet bloſſometh or ſprouteth out of Nature. Indeed God is not wholly to be likened to the ſoule: for Gods Eternall will is a cauſe and beginning of Nature, but [the ſoule is to be likened] to the Majeſty of God, whoſe brightneſſe ariſeth out of the ſharpneſſe of the Eternall Nature, and yet ariſeth before Nature, like the flaſh of the Eternall Liberty, from whence Nature in its ſharp generating, receiveth the Luſtre, and elevateth it in the fire, to a Triumphant high Light: for which cauſe ſake, the Eternall Liberty without Nature, longeth after Nature, becauſe it deſireth to be manifeſted in Wonders, and will have Majeſty in Glory and Power.

85. For if there were no Nature, there would be no Glory, nor Power, much leſſe Majeſty: alſo there would be no Spirit, but onely a Stillneſſe without Subſtance [Eſſence or Beeing]: But thus in Nature there appeareth, Power and Vertue, Might, Glory, Majeſty, Number-Three, [Trinity] and Beeing [Eſſence or Subſtance]: and are the Manifeſtation of the Eternall Beeing. Now ſince the ſoule, as a Spirit is diſcovered and taken out of this Beeing; it hath therefore two formes, One is Nature, and the other is the Divine Bloſſom, or the Sprout out of Nature, which is above Nature, and is a Spirit in it ſelfe; as God is a Spirit in himſelfe; as you may ſee this by the Fire: the Fire is the Nature, and the flame with the Aire [or vapour] which goeth forth out of the Fire, is a Spirit with all the Power of the Fires Nature, and yet is above the Fires Nature; for the Fires Nature cannot^[886] comprehend it: and ſo alſo the Fires Nature could not ſubſiſt, if the Spirit of the Aire did not blow up the Fire againe.

86. Thus the Fire generateth the Spirit with the Luſtre, and longeth earneſtly againe after the Spirit, and attracteth it continually into it ſelfe, and yet reteineth it not: for it is the life of the Fire, and the Glance or Luſtre is out of the ſharpneſſe of the Fire, yet there is no feeling in the Glance or Luſtre, and yet the Glance hath the vertue or power, and not the Fire: for from the vertue of the Luſtre there ſpringeth up and groweth a ſprout, and not from the Fire, as you may perceive by the [Sun-ſhine or] Luſtre of the Sunne.

87. Now ſeeing the poore ſoule in the heavy fall of Adam was captivated by two fires, viz. by that fire, through which the Spirit of this world, hath compriſed it in it ſelfe, under which lyeth the fire of the Originall; therefore it would be againe free with its Spirit-Life, in which it is an Angell, and the Image of God, and goeth with its will Vom [from], that is, as a ſprout out from Nature, and alſo out from the Spirit of this world out of the Wonders of God, forth from them; and ſtandeth rightly quite vom [from] that is, it hath now the vertue of Nature and Mercury, in the vertue and power of the Majeſty, which is another Principle, and yet hath alſo the ſevere fiery [Principle] but not manifeſted; for the Holy Principle in the Majeſty changeth the fierce wrath into Love.

88. And if the ſevere Principle ſhould be awakened againe, it would be fire, and the firſt foure formes of Nature would flow forth: and therefore God is become Man, that the Love-Spirit [might] have a Body.

89. Therefore it flyeth (if it be yet unregenerated, and ſo doth ſtick onely in the Earthly Body) and ſaith: Erlöohſe uns vom vbel [deliver us from Evill]: it deſireth to be releaſed from the Anger; for v-, and -bel, are two wills in one Subſtance; v-, is the fire-childe, and -bel hath alſo two Principles; for the firſt letter -b-, hath the outward Dominion, and the other two, viz. -e- and -l, that is -el, hath the Angell, the will, to be delivered from both, [viz. from the childe of the fire, and the ſpirit of the outward world] not preſently ſeperated (for it is the Counſell of God that they d[•••]l in one another:) but the Angells will would be free from the falſhood: it would rule over the vbel or Evill: he deſireth to be in the will of God, and the vbel or Evill ſhall ſtand, the one [part] according to the Spirit of this world) to the Wonders of God, and the other [part] (according to the ſource of the fierce wrath,) to the Wonders of the Anger of God.

90. For both the Mothers are ſtirring, and deſire to open their Wonders; yet the will of the ſoule would not goe into the Anger; for it knoweth the Devill, that he is haughty, and flying aloft over the Love and Meekneſſe of God, at which the ſoule is amazed; ſo alſo it would not willingly work in the Spirit of this world; for that hideth alſo Gods Light from it, and therefore it goeth forth with its will from them both, and would be free in its will, the Spirit of this world may awaken its Wonders in the fleſh; but it caſteth its will into Gods Spirit, he ſhall governe it: and he will not let the vbel [or Evill,] enter into its will: it deſireth [with its will] to be dead^[887] in this world, that it may live in the Holy Ghoſt: ſo alſo it will not awaken the Abyſſe, and therefore it hides or ſheltereth it ſelfe under the Croſſe, and letteth the roaring Devill paſſe by; alſo it letteth the Spirit of this world, viz. the fleſhly Life, paſſe by, it doth as if it were dead; it ſuffereth, yet not in God, but in the vbel [or Evill] which the ſoule of Adam hath left it as an inheritance: it holdeth not that vbel or [Evill] for its owne, but for the Wonders of God.

91. Therefore it remaineth Patient, as a ſufferer, (and yet alſo not a ſufferer) under the Croſſe of Patience, till Chriſt ſhall ſettle it againe upon the Croſſe, in the Rain-Bow [in the Eternall Subſtantiality, or in the Eternall Covenant]. For he ſitteth on the Rain-Bow, and his body, his ſubſtance, is the fullneſſe of Heaven [or the Heaven is full of his ſubſtance].

92. The Three colours in the Rain-Bow, are the Three Principles, the fourth [colour] is his body in Ternario Sancto; [or in the Inward heavenly working power, in the Angelicall world, in the Eternall Subſtantiality, wherein the Divine Trinity worketh.

93. O how Great are the Wonders! he that comprehendeth them hath great Joy thereon, there can nothing be named that is like theſe hidden ſecret Myſteries, no Tongue can expreſſe them: for what is better then to have God for his Spouſe, to be in God with ones will; and after this [life,] time, to be wholly in ſubſtance a heavenly body, and a Clarified or Glorified ſoule.

94. O Great Depth, why art thou ſo hidden to Men? it comes from hence, becauſe they love the Devill, and the haughty proud fierceneſſe, more then thee; and therefore they are not able thus with fierceneſſe, to enter into thee; O Mercy of God! bring againe the Tree which thou haſt planted why ſhould thy Wrath boaſt, that it hath borne more fruit upon thy Tree, then thy Love? Build againe the ruined Citie Jeruſalem, that thy Kingdome may come, and thy will be done; who will give thee thankes in Hell? Draw us yet in with thy Spirit, into thy Praiſe [or Temple, where they ſing of thy Praiſe]. How long ſhall Hell drop with fatneſſe? Behold! it hath opened its Jawes, and would devoure us all; Come yet and build the Citie of thy Court, that wee may dwell neere thee, that thy Wonders may leape for Joy, when thy Love-Spirit^[888] Judgeth. Tarry not O Lord: for thy Tree is become old for ſorrow: [that is, the Number of vertuous people is ſmall]: bring yet forth the new greene Branches, which againſt the Devills will ſpring up through his Kingdome: Let the Day breake forth: wherefore ſhall the night of the Anger keepe back the Lilly-Twigge? O Lord, thy Tree groweth through the whole world; the[•]efore awaken us O Lord, that wee may eate of its fruit.

Of the Amen.

So be it. And^[889] Cloſe [of the Prayer in the Language of Nature.]

95. A-, is the firſt Letter, and preſſeth forth out of the Heart, and hath no Nature [or fierceneſſe in the pronunciation] but wee cleerly underſtand heerein, the ſeeking longing or attracting of the Eternall Will without Nature, wherein Nature is generated, which hath been from Eternity. For the Will deſireth the Heart, and the Heart deſireth the Will, they are Father and Sonne, and the vertue, which goeth forth from them, is the Spirit of the Eternall Life, of which wee^[890] formerly made mention.

96. Now as the A-, is generated out of the Heart, viz. out of the Eternall Will, and thruſt forth out of the Will, ſo out of A- afterwards cometh the whole Alphabet with foure and twenty ^[891] Numbers: for the A- beginneth to Number, and compriſeth the whole Number in the [ſyllable] -men; Theſe are the Wonders and Works of God, which appeare in the Spirit above Nature, viz. in the brightneſſe of the Majeſty: which you may underſtand thus: wee are with our Soules in a ſtrange Inne, viz. in the ſpirit of this world; which holdeth it captive, and ſo it could not come into God, if God were not become Man, who hath brought our ſoule into the Word, as into the Living Power of God, in himſelfe: but now wee are branches on that Tree, and muſt attract the ſap of the Tree into us; if wee would ſpring from the Tree: elſe if wee onely Imagine, [and reach] after the Aire and Sunne, then our Branch withereth: Our Will muſt be put or grifted into the Tree; and that is ^[892] Prayer.

97. When wee Pray, then the will goeth into the Tree, and attracteth the ſap of the Tree into the hungry thirſty and dry ſoule; and then there groweth out of that ſap, a Body, and then ſaith the ſoule with great joy, -men: that is, it is mine, that is to ſay, yes, it is done, take what thy^[893] will deſireth: this is Faith; and not [the knowledge or] the Hiſtory which Babell makes a ſtirre about: for Prayer hath two things in it; one is the Earneſt Will, which preſſeth forth out of the miſerable ſmoaky houſe of the Heart, out of the ſoule in great humility, and giveth it ſelfe up into the Heart of God, which became Man, as into the Tree of Life.

98. And that is called^[894] Glau- [^[895] belee-]: and then the Will eateth of the Divine power, and that [is the other and] is called^[896] -ben, ^[897] fe]: for the Spirit of the ſoule apprehendeth it, and holdeth it with the Tongue to the Teeth: Underſtand it according to the Language of Nature; and let the Holy Ghoſt go forth, out of the vertue & power which the will introduceth into the ſoule, out of the vertue & power which the ſoule hath apprehended: even as it mightily goeth forth out of the heart through the apprehended vertue & power through the Teeth: for in the vertue and power of God nothing conſumeth; the more the will apprehendeth, and the ſoule Eateth; the more is the vertue and power, and the mightier and more joyfull is the Body of God, that is, the Body of Chriſt, not that it is greater at one time then at another; no; for it is [alwayes] greater then all: onely the vertue and power in the Great Wonders of Joy, clime up out of Eternity into Eternity, [or from Eternity to Eternity].

99. Underſtand us accurately according to its precious Depth thus: When wee pray wee doe not onely ſpeake before God: indeed the Will boweth it ſelfe before God; but it entereth into God, and there is filled with the power and vertue of God, and bringeth that into the ſoule; the ſoule eateth at the Table of God; and that is it of which Chriſt ſaid; Man liveth by Every word of God.

100. The Lords Prayer is Gods Word; and hath ſeaven Petitions, and an^[898] Entrance, and Amen, or Concluſion; which together is Nine in Number, and the Tenth is God himſelfe: with the Entrance of the Lords Prayer, the will of the ſoule entreth into the Father: and with the ſeaven Petitions, it receiveth whatſoever is the Fathers; for thereby it becometh an Angell againe; for in the ſeaven Petitions it attaineth the heavenly and Divine Centre of Nature; and in the Amen it compriſeth all together, and dwelleth therein: for it is the body of the ſoule, it is the fleſh of Chriſt, the body of God: that is the Ninth Number in Ternario Sancto; heerein is the Tincture heavenly and Divine; and the Tenth Number holdeth the Croſſe, into which no creature can goe, the will of the ſoule onely goeth thereinto; the will of the ſoule is as ſubtile as the Spirit of God, and Gods Spirit rideth alſo in the will of the ſoule, it is his Chariot, which he loveth to have.

101. Underſtand us thus, the meere Deity, is Spirit; and as thin as a will: but it is^[899] become Man, and the thin Spirit of God dwelleth in the Humanity, ſo that our ſoules may well come to God: and ſo when the ſoule thus eateth of the body of God, then it getteth alſo the body of God on to it, and is the childe of God; God in Chriſt is the Tree, and our ſoules in its holy Body, are the boughs and branches thereof.

102. Let this be revealed to you, O worthy^[900] Chriſtianity, [from the Eaſt to the Weſt] from the riſing to the ſetting: the time is neere, wherein the Bridegroom will fetch home his Bride: be not blinde but ſee; buy you Oyle, O you fooliſh Virgins, goe forth from the whoredome of Covetouſneſſe, and of Pride, or elſe you will not taſt of this^[901] Supper: whoſoever ſhall not have the body of God on the ſoule, ſhall not be Gueſts, neither can they enter into the Kingdome of God.

103. And ſo now when wee ſpeake of the^[902] Concluſion of the Lords Prayer, wee finde that^[903] Hee is the Tenth Number: for it is ſaid: Dein iſt das Reich, und die krafft und die Herrligkeit in Ewigkeit: Thine is the kingdom, and the ^[904] power, and the glory in Eternity. That is, God himſelfe in his Number Three [or Trinity]: for, underſtand it Right thus; The kingdome is the Fathers, he is it All, and the vertue or power is the Sonnes, who is alſo All in the kingdome: and the Holy Ghoſt is the Glory: for he poſſeſſeth All in the kingdome, and is the Life in the kingdome.

104. And this Trinity is of the Eternall Liberty, and remaineth Eternally to be the Liberty. There is One God, one Will, one Spirit, one Lord, which together is called, Wonder, Counſell, Power, and is become Man; who is called, Prince of Peace, Saviour, and Conquerour; and it is done to the End, that his Dominion may be great, and that Peace may have no End: ſaith Iſaiah the Prophet of God.

The Seaventeenth Chapter.

Concerning Gods Bleſsing in this World. A very good and neceſſary:^[905] Revelation, for thoſe that are weake in Faith.

1. DEare Children; if wee be converted from our Reaſon, and^[906] give up our ſelves into the will of God, that he may doe with us, and make us, what he will, then when wee put our truſt in him, wee goe in to our true Father, and are his children.

2. And now, as a father careth for his children, ſo alſo God our Father doth for us, as Chriſt hath faithfully taught us: ſaying; Firſt endeavour after the kingdome of God, and the righteouſneſſe thereof, and then all other things ſhall be ^[907] afforded you. Alſo: Behold the Fowles of Heaven, they ſow not, neither doe they ſpinne, neither doe they gather into the Barne: yet your heavenly father feedeth them: and are yee not more worth then theſe; O yee of little Faith!

3. The ſoule knoweth, that this Garment (of Earthly fleſh and bloud) is a ſtrange Garment; wherein it is heartily and deeply aſhamed before the Majeſty of God: and^[908] therefore it doth ſo much doubt of Gods Grace, when it prayeth, it alwayes thinketh its ſins are ſo many, that it cannot reach into the Majeſty of God.

4. And ſuch paine the Devill putteth it to, who alwayes openeth his ſmoaky Pit, with the Anger, and draweth the ſmoake into the will of the ſoule, that it keepeth back, and is afraid of God: The Devill alwayes preſenteth God as a ſevere Judge.

5. Thus the poore ſoule keepeth back, and entreth into the Spirit of this world: and ſeeketh a livelihood and maintenance; it thinketh God lets things goe as they will; and that things proſper with thoſe that build upon, and truſt in themſelves. For, when the ſoule thus ſticketh in Reaſon without God, it ſuppoſeth that it muſt uſe carking and caring to bring it to paſſe, it thinketh there is no other way, it muſt be done thus, the Labour of the hands (or elſe cunning and ſuttlety) muſt doe it: from whence ſo many^[909] potent Evills doe ariſe.

6. Deare Children, be rightly informed. The outward Earthly life is fallen home to the Spirit of this world, the Belly needeth Earthly food, and the Body Earthly Cloathing, and a^[910] houſe to dwell in, after theſe things the outward Spirit muſt endeavour: it ſhould labour and travaile: for in the ſweat of thy face ſhalt thou (Earthly Man) eate thy Bread till thou returne to Earth from whence thou wert taken: ſaith God in Moſes.

7. For the Body was taken from the Matrix of the Earth, and hath Imagined [or put its Minde] into the Earth, and the Earth hath captivated that againe, ſo that it hath eaten Earthly fruit; and ſo is turned to Earth, from whence it was taken.

8. For God tooke it from the Earth, that is, [he tooke] a Meſch, a Maſſe or Concretion of^[911] Red Earth, [^[912] from^[913] Adamah] from the Fires-Centre, and from the Waters-Centre, viz. from both the Mothers of Nature, and breathed into it the breath from without by the Spirit of the great World, and the ſoule from within out of the ſecond Principle into the Heart.

9. The ſoule doth not dwell quite in the outward, onely it is captivated with the outward: its will is entered into the outward, and there is^[914] impregnated with the outward Dominion, and ſo the outward Dominion is come into the ſoule.

10. And that was it which God did forbid to Man, that he ſhould not luſt after Earthly fruit power and vertue: neither was there any neceſſity that drave him to it, for he was in Paradiſe, and had Paradiſicall food without need and Death; And as God dwelleth in the Earth, and yet the Earth knoweth him not, and apprehendeth him not: ſo alſo Man; he could have dwelt in the Matrix of the Earth, and yet have been with the ſoule in God, and the will of the ſoule had brought divine food to the ſoule: but now being turned away, the ſoule eateth of the Centre of Nature, and the outward Spirit eateth of the Earth; but if the ſoule turne, and goe with its will into the Love of God, then it eateth of Gods Word, and the outward body eateth of the Bleſſing of God.

11. For when the ſoule is bleſſed, then God bleſſeth the Body alſo; for the ſoule carrieth an heavenly Body in the Old Adamicall one: And ſo his meate and drink is bleſſed, and all that the whole Man doth and hath: he obtaineth a wonderfull bleſſing, which his reaſon cannot apprehend: he muſt labour and trade, for therefore he is created into the outward world, that he ſhould manifeſt Gods wonders with his skill and^[915] Trading.

12. All Trades, Buſineſſes and Conditions, are Gods Ordinance, Every one worketh the Wonders of God: And ſo now if the ſoule ſtand in the hand of God in his Love, then the body is in Gods works of Wonder; and God hath no diſpleaſure at its buſineſſe or^[916] Doings; whatſoever it doth, whereby it getteth its food and living.

13. The outward Life conſiſteth in Three parts: one is the Dominion of the Starres; the ſecond is the [one] Element divided into foure parts; as into the foure formes of Fire, Aire, Water and Earth: the third is the Dominion of God; for the Spirit of God moveth upon the Water, upon the^[917] Capſula, upon the Matrix. What Man ſoever doth put his truſt in God, and doth not wholly ſet his heart upon his Reaſon, hath the Spirit of God for a Creatour: which Spirit of God hath the Verbum Fiat, and Createth continually: it bleſſeth him in body and ſoule, in the houſe, and in the field, in the work of his hands, his buſineſſe and trading: whatſoever he doth, the Spirit of God is continually in it, and createth [or effecteth it].

14. How ſhould it be otherwiſe? the ſoule hath the Body of the Spirit of God; how can the Spirit of God then forſake the outward Body, which muſt open its Wonders?

15. Man doth well enough, in every thing that is not falſe or wicked, and if it be not contrary to God, and the Love of Mankinde: if one did onely caſt ſtones into the Sea (if his brother be pleaſed with it, and that he get his living by it) then he is as acceptable to God, as a Preacher in a Pulpit: for what careth God for the^[918] Labour? he hath not any need of that.

16. Man hath free ^[919] will; he may recreate himſelfe upon Earth, in what work he will, let him doe whatſoever he will, it all ſtandeth in the Wonders of God. A Swineheard is as acceptable to God, (as a Doctor;) if he be honeſt, and truſteth onely in Gods will, the ſimple is as profitable to him as the wiſe; for with the wiſe he Ruleth and Governeth, and with the ſimple he buildeth and tilleth the Ground, they are all his Labourers in his works of Wonder.

17. Every one hath an Imployment [or Calling] wherein he ſpendeth his Time; all are alike to him; Onely the Spirit of this world hath its^[920] Pitch, which it diſtributeth in its Might, as the Spirit of God doth in Heaven, there are great diſtinctions and degrees there alſo, as the ſpirit or ſoule is indued with divine power and vertue, ſo accordingly is its degree of^[921] Exaltation in Heaven, alſo its Beauty and Clarity or Glory, but all in one Love.

18. Every Angell and ſoule hath Joy in anothers Power and Beauty: as the flowers of the Earth doe not grutch at one another, though one be more beautifull and fuller of vertue then another; but they ſtand kindly one by another, and enjoy one anothers vertue: and as a Phyſitian puts many ſorts of hearbs together, and every one of them affordeth its vertue, and all benefit the ſick: ſo wee all pleaſe God, if wee give up our ſelves into his will; wee ſtand all in his field.

19. And as the Thornes and Thiſtles grow out of the Earth, and choake and ſpoyle many a good hearb or flower: ſo alſo doth the wicked, who truſteth not in God, but buildeth upon himſelfe, and thinketh with himſelfe; I have my God in my Chiſt: I will cover, and leave my children great treaſure behinde mee, that they alſo may ſit in my place of honour and dignity, that is the beſt way, and thereby he ſpoyleth many a good heart, and maketh it take baſe and wicked courſes, and to think that to be the onely way to get happineſſe, and ſo if they have riches, honour and power, then they have goods indeed; but if any conſider it, it is no better with theſe then others, and beſides the poore ſoule is loſt thereby.

20. For the Dainties of the Rich reliſh not ſo well with them, as a Bit of Bread doth to the Hungry: there is every where, care, ſorrow, vexation, feare, ſickneſſe, and at laſt Death: All in this world is but meere foppery: The^[922] Mighty ſit in the Dominion of the Spirit of this world: and they that feare God ſit in the Dominion of the Divine Power and Wiſdome: The Dominion of this world, taketh its End with the Dying of the Body; and the Dominion in the Spirit of God, continueth ſtanding Eternally.

21. It is a very lamentable thing, that Man runneth ſo eagerly after that, which would runne after Man, if he were righteous and honeſt: he runneth after cares and ſorrowes, and they runne after him, he is as if he were continually Mad; he maketh diſquiet to himſelfe, if he would be contented, he ſhould have reſt and quiet enough. Hee putteth an^[923] eating Worme into his heart that plagueth and tormenteth him, and cauſeth an Evill Conſcience that gnaweth him, and he is a meere foole with all this: for he leaveth his goods to others, and taketh the gnawing Worme in the Evill Conſcience with him from this world, and that which plagueth him Eternally, that he holdeth for his Treaſure. There cannot be a greater folly found under the Sunne; then that Man, who is the Nobleſt and Rationalleſt Creature in this world, ſhould in Covetouſneſſe be the Greateſt foole of all, to hunt and preſſe ſo eagerly after that which he hath no need of; for every one hath his ſufficient portion given him from the Spirit of th[•]s world, if he would but be contented therewith.

22. Thus one Man is a Devill to another, and tormenteth one another, and all the buſineſſe is but about a hand full of Earth, or for a Stone, of which the Earth hath enough; And muſt not that needs be a Wonder indeed? Doth not the fierce helliſh Spirit accompliſh it Wonders according to its wiſh in Man? As the Booke of the Revelation witneſſeth; where one Seale of Anger hath been opened after another, and men are become the ſervants and Miniſters of wrath: they have willfully entered upon it with their Bloud and^[924] Goods, and thought they did God good ſervice in it.

23. O Blind Man! how art thou captivated in the Anger? what doſt thou, or where art thou? why doſt thou ſuffer the Devill to be-foole thee? Heaven and Earth is wholly thine, God will give it thee all: Hee hath given thee all; thou haſt a Naturall Right and propriety in it; the Sunne and the Starres are thine, thou art Lord of all, let now thy fooliſh will goe: why doſt thou give thy ſelfe up into Covetouſneſſe and haughtineſſe? Doth not the kingdome of God Conſiſt in Love and Humility.

24. Or doeſt thou ſuppoſe it is ſo good to dwell in the wrath? Behold when the light of thy Eyes doth ceaſe, then thou goeſt into Darkneſſe, and takeſt thy folly, to which thou haſt heere addicted thy ſelfe, along with thee: Is then the Darkneſſe better then the Eternall Light? Ask the Night whether it be better then the Day? or doeſt thou ſuppoſe that wee are mad that wee thus ſpeak? wee ſpeake what wee ſee, and teſtifie what wee know, and thou art blinde.

25. Thus art thou blinded by the Babyloniſh Whore, which the Covetous-Devill brought forth, when Men were ſecure and careleſſe, when they loathed the Word and Spirit of God, as the Revelation of John teſtifieth, ſaying; I will come and take away thy Candleſtick from thee: And Paul ſaith; God ſhall ſuffer powerfull Errours to fall among them, that they ſhall beleeve the Spirit of Lying, which ſpeaketh Lyes in Hypocriſie and deceit; [So that] they will ſtick ^[925] cloſe to the Devills. But in the Laſt Time (ſaith the Prophet David) ſhall the word of the Lord ſpring up like graſſe upon the Earth: open the Gates in the World wide, and ſet open the Doores, that the Lord may enter in; Who is the Lord? hee is the Champion in the battell; all ſwords and ſpeares ſhall be turned into plowſhares and ſickles, (ſaith the Prophet of God) and it ſhall be done: whoſoever ſhall call on the Name of the Lord ſhall be ſaved.

26. Therefore it is Good to truſt in God, and though the Earthly Body ſhould alwayes lye in Dung; it is but for a little while, and none know what houre his Time in this world is out, and then followeth the Judgement according to his life: Therefore deſiſt from Covetouſneſſe, it is the Eternall Roote of all Evill, and of all Folly. A Covetous Man is the Greateſt Foole on Earth, for he devoureth himſelfe, and cauſeth diſquietneſſe to himſelfe, and ſo bringeth Evill upon himſelfe by it: Hee knoweth not what Man it will be, who ſhall poſſeſſe his Covetouſneſſe; and many times it is ſhamefully conſumed in Whoring: That wherewith one hath deſtroyed his ſoule, with the ſame another is frolick in another foolery: for it muſt all come to its Effect. But hee that truſteth in God hath continually enough: whatſoever he hath he is contented with it, and ſo he is much richer then the fooliſh covetous [perſon] who oppreſſeth the miſerable for Money, which cannot prolong his life from Death, nor preſerve him from Hell.

27. The Honeſt and vertuous gathereth treaſure in Heaven, he getteth a New Body, wherein there is neither hunger nor thirſt, nor froſt nor heate, and he hath reſt in his Conſcience, and will Eternally rejoyce in his Treaſure: And the Covetous Foole gathereth an Earthly Treaſure, which he muſt leave to others, and an Evill Conſcience, and a Treaſure in the Abyſſe, which will gnaw and eate him Eternally.

28. Gods Bleſſing never leaveth any that ſincerely truſt in God, and letteth that goe which will not ſtay: God hath Wonderfull wayes, wherewith he feedeth and nouriſheth his children; as Daniel in the Lyons Den, and Elijah under the Juniper-Tree: and the Widdow of Sarepta in the Famine. Hee that truſteth in God, hath built ſure in Heaven and on Earth.

The Eighteenth Chapter.

Of Death, and of Dying. How Man is when he Dyeth; and how it is with him in Death. A Great Gate of Wonders.

1. I Know that Reaſon will ſay: thou haſt never^[926] tryed it, and thou art yet in this world in the outward Life, how then canſt thou know this? Indeed Deare Reaſon, according to my outward Man I muſt ſay ſo too, and I ſay the Truth as to the outward Man.

2. But ſeeing wee can Live both in God and in this world together; and ſeeing the ſoule, if it will know God, muſt with Chriſt preſſe into God through a Narrow ſtreite Gate, through Death and Hell; therefore wee have power to write of the way, and will ſet it downe for a Memoriall, ſince wee are yet in this world: For God is wonderfull, who^[927] judgeth in a thing, and yet the Judgement is not executed in the thing at the inſtant: and ſo though wee are in the Earthly Life, wee ſhall yet ſpeake of the Life in Death, which wee well know [and underſtand].

3. For there is no knowledge incomprehenſible to the Matrix of Nature, if the Spirit ride upon its wings it goeth through the Three Principles, and if it ride upon its Triumphant Chariot may it not then ride through Death and Hell? who can hinder it? And may not a ſoule thus behold the wonders of God? eſpecially when this is the Time, wherein all Wonders ſhall be revealed [or made manifeſt].

4. Wee ſpeake not of our ſelves alone: The^[928] ſtarre is appeared which hath broken the Seale: why doſt thou long ſtand gazing? Obſerve it, the Time is come, there is no preventing of it more.

5. All that hath a beginning, hath an end, that which is included in Time, goeth with Time againe into the Ether: If wee had lived in this world without neceſſity, and without Death, in a Pure Body without ſpot or blemiſh, yet the outward Kingdome at the end ſhould have departed from us, and ſo wee ſhould have remained in the Heavenly Subſtantiality, after the manner of Enoch and Eliah, as alſo Moſes, yet Moſes entered through death into the Paradiſicall Life: But Enoch and Eliah were taken up without Dying; and there the outward Dominion with the ſpirit of this world, was taken from them without Dying: which will alſo be done at the Laſt Trumpet; upon which will follow an Eternall Life, and an Eternall Death.

6. The true Man in the heavenly Image, hath no Time; his Time is like a Round Crowne, or a whole Rain-Bow, which hath no beginning nor no End: for, the Image which is the ſimilitude of God, hath neither beginning nor Number: it hath ſtood from Eternity in the Wiſdome of God as a Virgin without^[929] bringing forth, or without willing; for Gods willing was the willing in her; ſhee hath^[930] appeared in the Holy Ghoſt with all the Wonders which wee have brought to Eſſence and Light in this world.

7. But ſhee was without Body, without Subſtance, without Eſſences, the Eſſences were out of the Eternall Centre in her made ſtirring with their Creation, as in Three Mothers, according to the Three Principles: That God would be manifeſted in all the Three Principles, was the Creation: and that the Dominion of the Image, did not continue in its^[931] Order and Appointment, was the Death, in that the Middle gave it ſelfe into the outward, and the outward into the Middle, which is not the^[932] Ordinance of the Eternity: and therefore there happened a Breaking: for the outward, in the Middle hath a Beginning, and a Number, and therefore it goeth to the End, and muſt breake it ſelfe off from the Middle againe, and this the Longing Deſire hath done, it hath ſet the Middle, (wherein there is an Erernall Life) outward, and let in the outward into the Middle.

8. Thus the Life conſiſteth in three Parts; as firſt, the Inward, which is Gods Eternall hidden Myſtery in the fire, from whence the Life exiſteth; and ſecondly, the Middle, which hath ſtood from Eternity as an Image or ſimilitude of God in the Wonders of God without ſubſtance, in which Gods deſire was to ſee himſelfe in an Image; and juſt as a Man ſeeth himſelfe in a Glaſſe, ſo was this alſo: And ſo thirdly, this Image in the Creation hath againe got a Glaſſe to ſee it ſelfe in, which was the Spiritus Majoris Mundi, the Spirit of the Great World, viz. the outward Principle, which is alſo a figure of the Eternall [Principle].

9. And on this [outward] figure the Image hath ſo gazed, that it hath Imagined and received in the outward Image, which muſt now breake off againe: but ſeeing it is bound with its Bond to the Eternall Centre of Nature, therefore it happeneth to be very painfull to breake off, as to that bond; for there one Life is broken off

10. And when the Aire ceaſeth, then the fire muſt be ſmothered, and goe into its Ether, and that is Death: for the outward Principle and the Inward breake off one from another; for the outward hath a beginning, and the Inward not; and therefore the outward muſt breake off.

11. The outward conſiſteth onely in the Sunnes Tincture, and its Dominion are the Planets and Starres, who alwayes drive on their Dominion to the Limit [or Period of their courſe] for Every Planet hath its Limit in that place it ſtood in at the Creation, and that is its Period, and its ſeculum, or courſe: and when it cometh to that place or point, then all whatſoever it was wholly Lord over, breaketh: for it beginneth a new courſe or ſeculum.

12. But you muſt underſtand it aright [thus], Every one [of the Planets] hath not the Tincture of Life; Saturne, Mars, and Jupiter have the Great Life; Saturne ſeperateth whatſoever he getteth in his Limit, he doth it not [actually], but he leaveth the Life, and then it hath no Leader, but breaketh of it ſelfe, and ſo it is with the other[Planets]. But its limit or period muſt reach to the^[933] Crowne of th Starres, in that ſigne and Point which the Planet hath its limit and period in.

13. And therefore many a young childe even in its Mothers womb is old enough for Death, for its^[934] Lord is at his Period, and leaveth its childe; and the cauſe why we cannot [eaſily] ſearch out our End is, that wee doe not properly and exactly know the Limit of our^[935] Leader: for we muſt know its Number or Period, & the Number or Period of the ſigne, if wee will hit the point of our Limit or End.

14. Behold now in what Danger wee are according to the outward Life, neither are wee at home in this Life, and yet wee are quickened and awakened through the outward Life, and ſo a ſoule comes to be Generated; though indeed the outward life cannot generate a ſoule;^[936] for the ſeede is ſowne with [or in] all the Three Principles, and there are Three Mothers, each of which hatcheth its Chicken.

15. This Might was given to Man; though indeed the Image of God did not ſtand thus: For Adam, before his Eve [was made], was a chaſt Virgin, not Man nor Woman: he had both the Tinctures, that in the Fire, and that in the Spirit of Meekneſſe, and could of himſelfe have brought forth after a heavenly manner, without dividing or rending of himſelfe, if he had ſtood out the Tryall; and then one Man had been generated from another, after that manner as Adam in his Virgin-like manner was Man, and the Image of God.

16. For that which is out of the Eternall, hath alſo an Eternall manner of Generating, its ſubſtance muſt goe wholly out of the Eternall, elſe it ſubſiſteth not in Eternity. But having no Tongue to^[937] bring to Light how one is in Death, when he is Dead, though indeed wee underſtand it: therefore wee muſt ſhew it in ſimilitudes.

17. A Dead Man hath no breath, neither hath he any fire in his body: the Body hath no feeling, for it breaketh [or corrupteth] altogether: its Eſſences goe into the Earth: its Elementary Spirit, viz. the Aire, goeth into the Aire, and vaniſheth in a vapour; the water and bloud is received by the water and Earth, and then there remaineth nothing of the outward Man; he is quite gone, for he hath beginning and End, all his Eſſences are gone.

18. Underſtand us after this manner: as the Image ſtood in a forme from Eternity, and yet it had no certain forme, but was a Wonder, like one that Dreameth of a ſight or Image, and ſo it hath been foreſeene in the Wiſdome of God, with all wonders.

19. Alſo obſerve this; when God the Father once moved himſelfe to the Creation, then he awakened (in the Image,) Eſſences, which ſtood hidden in the Centre of Nature; and theſe Eſſences art out of the Eternall Liberty, they ſhould worke their wonders in or according to the will of God; they ſhould frame no other will, for that which they ſhould doe and open, ſhould ſtand Eternally: for it was out of the Eternall; and ſhould worke in the fragile or corruptible, and bring its ſimilitudes into the Wonders.

20. For the fragile or corruptible hath in the inward an Eternall Mother; and ſeeing now that the Eternall Image hath let the Corruptible into its will; therefore hath the Roote of the Corruptible (which is alſo Eternall) wrought in the Image, and put its Wonders therein,^[938] which continue now ſtanding Eternally as a figure, ſeeing they are generated out of the Eternall: and ſo they ſtand in the Will in the Deſire of the ſoule when it is departed from the Body.

21. And though it happen, that the Will (in the time of this Life, viz. in the time of the Body) doe goe forth out of falſhood and wickedneſſe, yet the Will [purpoſe and^[939] intention] remaineth as a figure, which followeth the will as a ſhaddow, for it is generated out of the Eternall, the ſoule, in its Eternall Eſſences hath made that; for the ſoule worketh by its will in the Centre, and the Starry Spirit worketh in the Body, in the fleſh and bloud, and hangeth on to the ſoule, and maketh the ſoule to long and luſt; that it alſo may doe as the Starry Spirit doth.

22.^[940] And ſo now what the ſoule doth, it doth in its Principle in the Eternall, and all that followeth the ſoule in the deceaſing of the Body; onely in the time of the Body, it hath ability to draw its will out from it: and when the will is renewed, then alſo the ^[941] ſubſtance, which the will hath made in the Centre, is renewed: and though it had been Evill, yet it becometh Good, and ſo ſtandeth in the Centre, to the [manifeſtation of] Gods works of Wonder.

23. Thus alſo wee give you to conſider; how the Condition of the wicked ſoule is, which thus in Covetouſneſſe, haughtineſſe, in Tyranny, and meere falſhood and wickedneſſe, departeth from the Body, when all that, ſticketh ſtill in the will of the ſoule unconverted from it, in thoſe very works the ſoule muſt Eternally ^[942] ſwimme, for that is its ſubſtance which it hath heere made [to it ſelfe], neither doth it deſire any other: And though it offer to hate it, and ſeeke in the Centre for abſtinence [to avoyde it] yet it awakeneth but the fire-Roote thereby, which kindleth and increaſeth this ſubſtance; for the Meekneſſe [viz. the Water of Eternall Life] is not in its will, whereby it might quench the fire, and turne it ſelfe from the Evill into the will of God: and though it ſeeke for that, yet there is no finding of it.

24. Then cometh ſorrow and lamentation upon it, and kindleth the Evill ſubſtance many hundred times more, ſo that the ſoule deſireth to caſt it ſelfe downe headlong, and yet falleth continually deeper into the Centre of the Abyſſe.

25. It is with that ſoule as with one that Dreameth, that he is in great torment and Anguiſh, and ſeeketh help every where, and yet cannot finde it, and ſo in the End deſpaireth and giveth himſelfe over to the Driver [or Tormentor] when he ſeeth no remedy, to doe what he will with him: And this the poore ſoule falleth into the Devills Armes, and neither dare nor can goe any further: but what he doth, that it muſt doe alſo.

26. It muſt be Gods Enemy, and, in high-mindedneſſe, in its falſhood and wickedneſſe which it committed heere, flie out in the Fire above the Princely Thrones of Angels: and that is its recreation in its fooliſh ſport; and being it hath conſtantly, (heere on Earth in the Body), made it ſelfe a foole, there alſo it remaineth to be a foole and a Juggler.

27. For Every Damned ſoule, goeth forth (in its heere practiſed falſe wicked Matters) in the Anger of God, as a Stout, Proud Devill; that which it hath heere acted, that it doth there alſo; for that very Matter of Folly, is its ^[943] Treaſure, and therein is its Will alſo, and its Heart, as Chriſt ſaith.

28. But thoſe ſoules which at the End narrowly eſcape the Devill, and but then firſt enter into the will of God, when the Body is deceaſing; they are as one that is eſcaped from a fight, for they are quite Naked, and have little of the Body of the Heavenly Subſtantiality; and they are very humble, and love to lye downe in Reſt, and ſo in the Stillneſſe waite for the Laſt Judgement, hoping, with the Clarification [Transfiguration or Renovation] of the Heavens to have Joy with all the ſoules: and although they have Joy with them, yet they ſee their ſubſtance under them, and are very humble in the Majeſty: for their dwelling and delight is onely Paradiſe, viz. in the one Element, but not Majeſty, for the Clarification or Glory is different, all according as the holineſſe and Love is.

29. But the Zealous ſoules in the Wonders of God, which heere under the Croſſe, wrought the Wonders of God in Obedience to his will, which are mighty in the Power of God, which have put on the Body of God, that is, Chriſts Body, and walked therein in Righteouſneſſe and Truth, all their ^[944] Doings alſo follow them in their ſtrong Will and Deſire; and they have unſpeakable Joy in the Love and^[945] Mercifullneſſe of God.

30. For the meeke Love of God embraceth them continually: all the Wonders of God are their food; and they are continually in ſuch Glory, Power, Might, Majeſty, and Wonder, as no Tongue can Expreſſe; for they are Gods Children, Gods Wonder, Gods Power and vertue, Gods ſtrength, Gods honour and glory; they are his Prayſe, they ſing his ſong of Prayſe or Halelujah in Paradiſe, in the Element, and in the Centre of Nature; there is no awakening of the Wrath [there] in Eternity: but Every Spirit in Nature is a Love-deſire: they there know no Devill, Anger, nor Hell; there is Eternall Perfection: whatsoever the will deſireth, that is there, and all in Power.

31. It is written: The kingdome of God conſiſteth in Power, and not in the Earthly^[946] ſubſtance, for this Earthly ſubſtance is not from Eternity, therefore alſo it will not be to Eternity: If you will conceive of the Heavenly Subſtance, you muſt have a care that you bring a heavenly Minde to it, and then the Spirit of God will well ſhew the Heavenly Subſtance; it is much eaſier for the Enlightened to conceive of the Heavenly Subſtance, then of the Earthly; Let not the Reader Imagine the thing ſo difficult.

32. But in the Thoughts of his owne Reaſon, he cannot reach to it; let him leave off, for thereby he attaineth onely a Glimps, even as Antichriſt hath but a Glimps of the Word of God, and of the Doctrine of Chriſt, and yet ſtrongly ſuppoſeth that he hath apprehended the Word; but it is a meere foppery, their Crying and Roaring is meere Juggling.

33. If you have not the right hammer, you cannot ſtrike the Clock that awakeneth the poore captive ſoule, Heaven and Earth and Every thing lyeth in Man, you need but to uſe the right Hammer, if you will ſtrike his Clock and awaken him out of his ſleepe: your Crying aloud will not doe it, you will not be able to beate the Divine ſound into him, if you your ſelfe have it not: But thoſe that have the right Hammer, they awaken him indeed; therefore all Teachers without Gods Hammer, are but Jugglers, Hammers for the Belly, Hammers for the Eare, and no Hammers for the ſoule.

34. The ſoule dwelleth not in the outward Spirit; Indeed the Outward Spirit hath inſinuated it ſelfe as an^[947] Evill Companion into the ſoule, but hath not the Principle in it, wherein the ſoule dwelleth, but is onely a cover and hinderance to it.

35. And ſo alſo the Antichriſt is but a hinderance to the poore ſoule; for if the poore ſoule were not ſo faſt tyed and bound to the Crying, which onely filleth peoples Eares in Sermons, it would enter into it ſelfe, and ſeeke it ſelfe, it would endeavour after amendment and abſtinence from ſinne; but now it ſuppoſeth that to be Holineſſe which entereth in at the Eare, and yet many times there is nothing but droſſe, filth, and reproach againſt Love and Concord in it.

36. What ſhall a Man ſay? Is not all quite blindfolded and full of Hypocriſie: every one endeavoureth after nothing but for the Belly; Both the Shepheard, and the Sheepe, the Superiour [or Magiſtrate] and the Inferiour [or Subject,]: the Spirit of God is very ſcarce and rare among them, and though they boaſt much of it, yet it is but a ſhew of holineſſe and hypocriſie, where the heart knoweth little of the Spirit of God, it is a meere Notionall Conjecturall knowledge and^[948] matter without ſpirit.

37. O thou worthy Chriſtianity, behold thy ſelfe, O Europe, Aſia, and Africa, open thy Eyes and looke upon thy ſelfe, doe but^[949] ſeeke thy ſelfe. Let every one ſeeke himſelfe, or elſe it will not be well with them: There is a ſtrong Bow bent: fall into the Armes of the Archer, and be converted, and finde thy ſelfe, or elſe thou wilt be ſhot away [as an arrow out of a Bow]. Be not rocked aſleepe by children, but riſe and walke upon thy owne feere, it is high Time, the ſleepe is at an End, the Angell hath ſounded his Trumpet, doe not draw back, conſider what the Revelation of Jeſus Chriſt ſaith, That thoſe which hang to the Whore of Babell, that is, to the Confuſion] will goe along with her into the Lake which burneth with fire and brimſton: [viz. the Lake of Gods Anger, which burneth with Judgement, Famine, and Peſtilence, which will ſweepe the whole Earth].

38. For the Whore will not be converted, ſhee muſt^[950] drink of the Dregs of that Cup which ſhee hath filled: therefore let every one himſelfe, open his owne Eyes, for God is Great, who will Judge her, ſhee will continue and goe on in her ſinnes, and at length Deſpaire; ſhee cryeth Mordio [Murther, Murther,] and yet none hurteth her, but it is her owne Evill that plagueth and tormenteth her, viz. the Hypocriſie, ſuppoſed Holineſſe, high-minde and Covetouſneſſe; ſhee hath Wolves that bite and teare her, yet they are but Wolves, that doe ſo, and are none of the ſheepe.

39. Therefore it is neceſſary to awake, not in much ſearching after Opinions and fooleries, but in ſeeking thy ſelfe: for much ſearching without Converſion from Evill is meere deceit, and ſeduction from this way: And though thou ſhouldſt Reade this a thouſand Times without Converſion of thy will, thou wouldſt undeſtand as much of it as the Aſſe doth of the ^[951] Pſalm Booke: and Juſt thus it is with the Belly-Prieſts, the Antichriſt.

40. Doe you ſuppoſe it a ſlight matter, to ſet an Aſſe upon a kingly Throne? How then ſhall the Belly-Aſſe ſtand before God, who ſetteth himſelfe with an Aſſes Heart, in the Throne of Chriſt, which is the dwelling place of the Holy Ghoſt, onely for Gaine, honour, and Eſteeme ſake, and is meerely a teller of Stories, or Relator of a Hiſtory, without any knowledge; and beſides is full of blaſphemy and wickedneſſe: Or doſt thou ſuppoſe thou art fit enough to fit in the Throne of Chriſt, when thou haſt ſtudied ſome Arts and forrain Languages? Deare Sir conſider! Looke upon Gods choice, upon Abraham and the Patriarcks, alſo upon Moſes and the Shepheards, alſo upon the Prophets and Apoſtles, and thou wilt ſoone ſee, whom God chooſeth, and whether hee chooſeth Art or Spirit.

41. Therefore be warned, let every one conſider his ſtate and condition he is in; He that worketh worketh the Wonders of God, and goeth in ſimplicity with his will into Gods will, and hangeth as a childe to God: he hath but two wayes to goe, one in his work wherewith he may ſuſtaine his belly, the other in the will of God, and ſo putteth his truſt in God, let him make and doe with him what he will: and whereſoever he is, or whatſoever he is going about, he ſaith, Lord it is my Employment, or Calling, thy will be done, give mee what is good for mee; and ſuch goe on very rightly in Gods works of Wonder.

42. But he that is choſen by Nature to be a Ruler, Governour, or^[952] Leader, Eſpecially in a Spirituall State and Condition, he ought well to have a care of his Doings, that he doe not goe without his Weapons, or Armour; for he Leadeth the flock of Chriſt; Hee is a^[953] Sheepheard, the Wolfe is continually about him.

43. If he be watchfull, and doth conſider that he hath Chriſts ſheepe under his keeping, and feedeth them aright as a faithfull Shepheard: then the Shepheards Crooke ſhall be a Great Glory to him in the Eternity: But if he ſeeke onely the Wooll, viz. his owne honour and Eſteeme, might, power, and Authority, Pomp, State, Glory, and voluptuouſneſſe, and ſpendeth or conſumeth the ſheepes Paſture, and doth not give them food and drinke, but is a lazy ſleeper, ſnoring in fleſhly Luſt and pleaſure, while one ſheepe is going aſtray heere, another there, being ſcattered and lyable to be devoured by Wolves, who will not goe in by the Doore of the ſheepfold, but clime up on the out ſide, and onely contrive how they may by cunning, ſuttlety, and crafty tricks, ſteale away their food, and^[954] ſheare off their wooll: All ſuch are of the Number of Wolves, and have not the Shepheards Crooke of Chriſt; but they have and uſe the Devills Sheares: and muſt hereafter howle with the Wolves Eternally.

44. How may any call himſelfe a Shepheard of Chriſt, who is not choſen to be a Shepheard by the Spirit of Chriſt? Or may a Wolfe make a Shepheard over the Sheepe? are they not^[955] both Wolves? or doe wee ſpeake from conjecture? It is not ſo in the Order of Nature, for an Evill thing cannot produce a good thing out of it ſelfe, but one Evill thing generateth another.

45. How then can one wrathfull Souldier^[956] appeaſe another furious Souldier, who fully purpoſeth to kill, ſlay, and murther? Or how wilt thou awaken the Holy Ghoſt in Man, ſeeing there is onely the Spirit of this world in thy voyce? That cannot be, unleſſe it were already awakened in the Hearer, who heareth the voyce of the Holy Ghoſt in^[957] all words which are ſpoken of the wonders [or works] of God.

46. And if an Aſſe could ſpeake, and ſhould ſpeake of Gods Word, the Hammer of the Awakener would then ſtrike in the ſoule which is in God: Whoſoever is of God heareth Gods Word, ſaith Chriſt: yee therefore heare not, becauſe yee are not of God: but of the Devill, and of the [•]pirit of this world.

47. In ſome there is no Word or Spirit of God at all to be awakened; for the Wrathfull Matrix hath captivated them; which is plaine and manifeſt in ſome to whom Chriſt himſelfe ſpake: he had the Hammer indeed, but his Spirit entereth not into the malicious obſtinate ſoule, but into thoſe, who would faine be vertuous, honeſt, and godly, if they could: And when once the Hammer thus awakeneth the Spirit of the ſoule, that the ſoule turneth and caſteth it ſelfe into God, then it can.

48. The^[958] Old Man ſhould not have the Dominion, but the Spirit of God ſhould have it; elſe there is no ability, but a keeping back by the Wrath; For there is a Twofold Longing or ſeeking in the ſoule: one is the fires greedy covetous fierce Longing, which alwayes ſeeketh after Earthly Matters; and the other is from the Spirit which is brought forth out of the Fire, wherein the right Life of the ſoule in the Image of God, is underſtood, that is Gods Longing, which ſeeketh the Kingdome of Heaven.

49. And ſo when the right Hammer (viz. the Spirit of God) ſtriketh in it, then that Longing is ſo ſtrong, that it overcometh the Fire-ſource and Longing, and maketh it meeke, ſo that it deſireth the Longing of Love, viz. the Longing of the ſoules Spirit; and there is good to be done; ſuch a ſoule is eaſie to be awakened, ſo as to ſubdue the outward Dominion, eſpecially when the Hammer of the holy Ghoſt ſoundeth through the Eares into the Heart, then the Tincture of the ſoule receiveth it inſtantly: and there it goeth forth through the whole ſoule, through both the Longings, for it caſteth it ſelfe into one will: for two wills doe not ſubſiſt in Eternity, there muſt be but one; one of them muſt be impotent or unmighty, and the other Omnipotent, or Allmighty, or elſe there is diſunion, or no agreement.

50. For that is the right [or true property] of Eternity, and of the Eternall ſubſiſtence, to have but one onely will: if it had two, one would breake or deſtroy the other, and ſo there would be ſtrife: Indeed the Eternity conſiſteth in many Powers and Wonders, but its Life is meerely and onely the Love, out of which goeth forth Light and Majeſty: All Creatures in Heaven have but one will, and that is inclined into the Heart of God, and goeth into Gods Spirit, even into the Centre of Multiplicity in the ſpringing and bloſſoming, but Gods Spirit is the Life in Every thing.

51. The Centre of Nature affordeth the ſubſtance, and the Majeſty affordeth power; and the Holy Ghoſt is the bringer forth: He hath the Predominancy: and it hath been ſo from Eternity, but in an Inviſible ſubſtance^[959] before the Creatures: There is nothing New in Heaven, that was not before, but onely that the ſubſtance is become palpable and comprehenſible; God himſelfe hath ſhewen forth himſelfe in Similitudes and Images, elſe all had been but meerely and onely God: The Devill is Gods; he is his wrath or fierceneſſe in the moſt inward Centre, which is alſo the moſt outward, for his kingdome is the Darkneſſe in Nature, as is before mentioned.

52. Therefore Man ſhould have a care of himſelfe, and endeavour to propagate or put forth himſelfe, for he is a roote in the ſoyle of God, and hath gotten the Spirit of underſtanding: he muſt^[960] bring forth fruit out of the Spirit of the ſoule, in the power of the Holy Ghoſt; not according to the forme and manner of Darkneſſe, but out of the Power of the Light: for whatſoever groweth out of the power of the Light, that, belongeth to Gods Table; and whatſoever groweth out from Darkneſſe, which remaineth a fruit in Darkneſſe, belongeth to the Darkneſſe in the Abyſſe in the Wrathfull Matrix [or in the fierce Genetrix].

53. After this [Life] time there is no recalling; for as an hearb is ſprung up and growne, ſo it remaineth, and ſo it reliſheth, and is afterwards deſired for food onely of thoſe that are of the ſame Eſſences [or quality]: but thoſe that have not the ſame Eſſences, deſire it not for food, neither doe they gather it into their Barnes,

54. Therefore let every ſoule try and examine it ſelfe, and conſider what kinde of fruit it is: it is good converting while wee are heere in this Life, and to prune off [the Evill] Branch, and to ſend forth a better from its roote: but when the Great Reaper cometh, he cutteth off all, one and other, and then the weeds and evill branches are bound in Bundles, and caſt into the fire; but the good hearbs are ſet upon Gods Table.

55. Wee have very faithfully opened this according to our Gifts, and whoſoever is hungry let them eate, and whoſoever thirſteth let them drinke; they may have it without money: that our Joy in God may be full, and that wee alſo may have to eate in the^[961] other world. Hallelujah Amen.

The End of the Booke of the Threefold Life.

An Alphabeticall Table of the Materiall Contents of the ſeverall Verſes of this Booke of the Threefold Life of Man.

• Abyſſe.
  • Chap. 5. WHerein the Abyſſe of the Anger of God conſiſteth. Verſe. 109
  • Chap. 5. Admonition to the Seekers that ſuppoſe the Abyſſe where the Devills dwell, to be a farre off. Verſe. 111
  • Chap. 5. The Abyſſe upon which the Foure Elements ſtand, is the Anger of God, and the Habitation of the Devill. Verſe. 141
  • Chap. 6. The Abyſſe of Hell is in this world. Verſe. 67
  • Chap. 9. How the Abyſſe mixeth its wonders among the wonders of God. Verſe. 11
  • Chap. 14. Whence the Great Covetouſneſſe (which is the firſt Roote of the Abyſſe) ariſeth, which affordeth nothing to any willingly. Verſe. 32
  • Chap. 14. Of the Enviouſneſſe in the Word of the ſoule, the ſecond roote of the Abyſſe, from whence lyars and ſlanderers ariſe: the Authour lamenteth the Great Miſery. Verſe. 33
  • Chap. 14. The Third Roote of the Abyſſe which is the ſeate of the Devill, viz. the Anguiſh: of the wonderfull working of the Devill in this property. Verſe. 34
  • Chap. 14. The working of the Devill in the Fourth Roote or forme of the Abyſſe, viz. the Flaſh, the ſpringing up of the Light in the underſtanding. Verſe. 35
• Adam.
  • Chap. 5. How Adam was in Paradiſe before his ſleepe. Verſe. 135
  • Chap. 5. How Adam is become Beaſtiall and Earthly. Verſe. 136
  • Chap. 5. Out of what Adam is Created. Verſe. 137
  • Chap. 5. How Adam would be like God, and how Eve was miſ-led. Verſe. 138
  • Chap. 5. How Adam was Created in the beginning. Verſe. 144
  • Chap. 5. How Adam ſhould have remained for ever. Verſe. 145
  • Chap. 6. Out of what it was that God ſpake to Adam. Verſe. 1
  • Chap. 6. A Lamentation that Adam and his Generation hath not continued to be children of God in Paradiſe. Verſe. 14
  • Chap. 6. How the periſhed ſoule of Adam was againe ſet in the Eternall Humanity. Verſe. 85
  • Chap. 6. The Fall of Adam is likened to the quenching of Iron. Verſe. 90
  • Chap. 6. The Deity was not Extinguiſhed in the Fall of Adam: the Condition of Adam if his will had continued in God. Verſe. 91
  • Chap. 6. How Adam was captivated by the world, by Death, by the Devill, and Hell. Verſe. 92
  • Chap. 6. What the Fall of Adam was. Verſe. 93
  • Chap. 6. How the poore ſoule of Adam was aſhamed: and what his cloathing was before the Fall. Verſe. 94
  • Chap. 7. From Adam to Chriſt the Tree of Pearle grew hidden under the vayle of Moſes. Verſe. 12
  • Chap. 7. The Power and Condition of Adam before his Fall. Verſe. 26, 27
  • Chap. 7. The will of Adam before his Fall was in God, and God in him, and He in Paradiſe. Verſe. 28
  • Chap. 7. Why the Commandement not to Eate of the Forbidden fruit came: alſo how long Adam was in Paradiſe before he fell aſleepe. Verſe. 29
  • Chap. 7. How Adam in his ſleepe became Male or Man, and ſo Eve was formed into a Woman. Verſe. 30
  • Chap. 7. The miſerable condition of Adam after the Fall, and of ours alſo. Verſe. 31
  • Chap. 7. How wee are ſhut up in the Anger with Adam. Verſe. 43
  • Chap. 8. Adam was in Paradiſe in the Divine Body, and now he is between Heaven and Hell. Verſe. 9
  • Chap. 11. Reaſon ſhould open both Eyes: The Creation of Adam Explained: alſo the Cauſe why God did not at firſt create Adam an Angel. Verſe. 11
  • Chap. 12. A ſpeech to all that are proceeded from Adam. Verſe. 12
  • Chap. 18. How Adam was before his Eve. Verſe. 15
• Aire.
  • Chap. 7. Of the Inſtability and wreſtling of the Aire. Verſe. 76
  • Chap. 7. Of the Spirit of the Aire in the Creatures, and its tranſitorineſſe. Verſe. 78
• Allmighty. All, All things, Allmightineſſe.
  • Chap. 3. Men ſhould ſearch their own Property, All is full of God. Verſe. 33
  • Chap. 3. Men muſt be ſcorned: alſo how All may be found that is deſired. Verſe. 36
  • Chap. 4. All conſiſteth in the Will; the Will carrieth and leadeth us. Verſe. 6
  • Chap. 4. The Eſſence of All Eſſences, is a continuall hunger and ſatiating: Alſo how All changeth, and yet remaineth ſtill. Verſe. 7
  • Chap. 4. Whence All that is come to be hath proceeded; alſo where Time began. Verſe. 25
  • Chap. 9. How All is become ſubſtantiall. Verſe. 45
  • Chap. 15. All ſhall be tryed in the Fire. Verſe. 13
  • Chap. 5. Why All things are come to a coporeall ſubſtance. Verſe. 123
  • Chap. 17. God hath given All to us. Verſe. 23
  • Chap. 10. How in the will of God wee are able to doe All things. Verſe. 32
  • Chap. 2. How God is Allmighty. Verſe. 26
  • Chap. 4. Nature conſiſteth of Endleſſe Formes: no number is found in the Allmightineſſe. Verſe. 9
• Amen.
  • Chap. 16. How in the Amen is underſtood the ſeeking of the Eternall Nature. Verſe. 95
  • Chap. 16. How the whole Alphabet proceedeth out of [•]he A: Alſo of the ſyllable men: If God were not become Man wee could not attaine him. Verſe. 96
• Angells.
  • Chap. 14. How the Angells often aſſiſt the vertuous, in neceſſity. Verſe. 58
  • Chap. 14. How the Angells often deliver Chriſtians. Verſe. 57
  • Chap. 14. What the Condition of the Holy Angells is. Verſe. 61
  • Chap. 14. What condition they are of that want the Aſſiſtance and ſociety of Angells. Verſe. 62.
  • Chap. 14. The Angells accept of no honour nor worſhip from us. Verſe. 63
  • Chap. 14. The Angells ſtrive with the Devills about the ſoule of Man. Verſe. 67
• Anger.
  • Chap. 3. The Anger of God is not a thing without God, neither is it the meere Deity. Verſe. 19
• Anguiſh.
  • Chap. 2. What the Deſire of the Anguiſh is. Verſe. 30
  • Chap. 3. That which maketh Anguiſh in the dark Centre, maketh Joy in the Light. Verſe. 15
• Antichriſt. Antichriſtian.
  • Chap. 6. The Spirit which hath Blinded us in the Antichriſt. Verſe. 11
  • Chap. 6. How Antichriſt rideth over Heaven, Earth, and God. Verſe. 13
  • Chap. 11. Heere the proud covetous Antichriſt is told where its poore ſoule ſhall remaine. Verſe. 48
  • Chap. 11. Of the very Antichriſt: his Myſticallneſſe: every Man carrieth him in his heart. Verſe. 52
  • Chap. 11. The Antichriſt hurteth not the Ignorant: God will manifeſt him, and he ſhall looſe his ſting in the children of God. Verſe. 53
  • Chap. 11. The Antichriſt is a cauſe of the falling away of the Aſians, Aſſyrians, Egyptians, Moores, Grecians, and Africans: the Indians are better then the Antichriſt. Verſe. 90
  • Chap. 11. They that will ſlay the Antichriſt are the very Beaſt whereupon he rideth: alſo what Contention Effecteth. Verſe. 94
  • Chap. 11. How the Antichriſt Pronounceth People happy for Money. Verſe. 97
  • Chap. 11. A ſpeech to Antichriſt concerning the buiſineſſe between Peter and Ananias. Verſe. 99
  • Chap. 11. It were often better not to be Hearers of the Lyes of Antichriſt. Verſe. 101
  • Chap. 11. Antichriſt is borne of Lyes: alſo where he feedeth his ſheepe. Verſe. 102
  • Chap. 11. How Antichriſt is to be ſlaine and pulled downe. Verſe. 106
  • Chap. 12. How by the buiſineſſe of Cain and Abel, Antichriſt may be diſcerned. Verſe. 17
  • Chap. 12. A ſpeech to the Antichriſt concerning his leading people aſtray. Verſe. 29
  • Chap. 12. Who are the Beares and Wolves of Antichriſt: alſo when the Myſtery of the Kingdome of God ſhall be manifeſt. Verſe. 30
  • Chap. 12. Advice to Princes: Antichriſt ſticketh in all Covetouſneſſe. Verſe. 32
  • Chap. 12. The Marks of the Laſt Antichriſt: admonition to the Children of God. Verſe. 34
  • Chap. 6. How the Antichriſtian ſpirit ſhall be rightly ſhewen to us. Verſe. 12
• Art.
  • Chap. 3. How Men binde true underſtanding to Art and ſtudy. Verſe. 83
  • Chap. 4. Without the Will of God all that is done in Naturall Art is but a Graven Image. Verſe. 46
  • Chap. 7. Art, Eloquence, and an Ʋniverſity availe nothing. Verſe. 5
• Aſia.
  • Chap. 12. Why Aſia, Africa, and Greece, are to be accounted happy. Verſe. 25
• Authour.
  • Chap. 1. Who thoſe are that can underſtand the Authour. Verſe. 22
  • Chap. 1. The End of the Authours writing. Verſe. 41
  • Chap. 1. The Authour will ſhew what wee are in body and ſoule; alſo what God, Heaven, and Hell are: and ſaith wee are blinder then the Heathen. Verſe. 44
  • Chap. 2. The Authour ſpeaketh of his knowledg. Verſe. 18
  • Chap. 2. The Deity ſubject to no Alteration. The Authour ſpeaketh but in Part. Verſe. 66
  • Chap. 3. The Authour will ſhew that which hath been hidden ſince the Fall of Adam. Verſe. 6
  • Chap. 3. Advice to the Children of Chriſt. The Authour doth not forbid going to the Churches of ſtone. Verſe. 90
  • Chap. 3. The Authour hath not ſought after the Sophiſters, but the Heart of God. Verſe. 92
  • Chap. 4. If the Authour did not ſee and underſtand, he ſhould hold his Peace. Verſe. 3
  • Chap. 4. The Authour writes theſe things downe for a Memoriall to himſelfe. Verſe. 4
  • Chap. 5. The Authour ſpeaketh as a childe ſpeaketh of its Mother. Verſe. 23
  • Chap. 5. To thoſe that are not borne of God, the Authour is Dumb. Verſe. 25
  • Chap. 5. The Authour ſpeaketh from two Languages. Verſe. 26
  • Chap. 5. The Authour Admoniſheth the Wolves to Embrace the poore A B C Schollers. Verſe. 78
  • Chap. 6. Why the Authour hath undertaken to write this Booke. Verſe. 5
  • Chap. 6. The Authour writeth as for many. Verſe. 7
  • Chap. 6. The Authour ſpeaketh by Living Experience. Verſe. 35
  • Chap. 6. The Authour ſpeaketh what he knoweth, and muſt ſpeake. Verſe. 73
  • Chap. 7. The Authour will ſhew the hard Priſon of our blindneſſe. Verſe. 53
  • Chap. 7. The Authour bewaileth our Blindneſſe. Verſe. 59
  • Chap. 8. The Authour is cloathed with Adams skin, and alſo liveth in the Hope of Iſrael. Verſe. 8
  • Chap. 9. The Authour ſpeaketh what he muſt ſpeake, and deſpiſeth none. Verſe. 30
  • Chap. 9. The Authour ſpeaketh what he himſelfe hath Tryed. Verſe. 38
  • Chap. 10. The Authour ſheweth how farre wee ought to ſearch. Verſe. 29
  • Chap. 11. The Authour deſireth not to blemiſh Mankinde by his wonderfull diſcovery in his writings. Verſe. 30
  • Chap. 13. The Authour ſpeaketh what is given to him, and knowne to him. Verſe. 63
  • Chap. 14. The Authour writeth that which he hath ſeene with ſpirituall Eyes. Verſe. 55
  • Chap. 16. The Authour hath Experimented what he mentioneth concerning the ſoule. Verſe. 10
  • Chap. 18. The Authour hath Ability to write theſe Myſteries. Verſe. 2
• Babell.
  • Chap. 3. When Babell breaketh, then there is the Tabernacle of God with Men. Verſe. 81
  • Chap. 3. Babell reproved for Judging thoſe that are in the Angelicall world. Verſe. 88
  • Chap. 7. What the Poore ſoule in Babell muſt doe to be Happy. Verſe. 7
  • Chap. 8. A wonderfull deſcription of the Fall of Babell, and the Dragon, that is, the Contentious Diſputation and Tyrannicall Government. Verſe. 49
  • Chap. 10. Vengeance denounced over Babell. Verſe. 35
  • Chap. 14. An Admonition to Babell. Alſo concerning the Eternall ſatisfaction or Attonement. Verſe. 39
• Band.
  • Chap. 1. Soureneſſe and bitterneſſe together are the Band that maketh it ſelfe. Verſe. 29
  • Chap. 1. Of the Eternall Band, out of which All things are made. Verſe. 40
• Baptize. Baptizer. Baptiſme.
  • Chap. 13. The Schoole Rabbies will be Baptized by One that is Comming: who will Baptize with the Fire of Anger. Verſe. 39
  • Chap. 13. They that ſay the Teſtaments or Sacraments are but meere ſignes or ſymboles, are the Antichriſt. Alſo how a ſimple Perſon is able to Baptize. Verſe. 38
  • Chap. 7. Wherefore Chriſt hath Inſtituted the Baptiſme for us. Verſe. 50
  • Chap. 13. A wonderfull yet certainly true deſcription of the Baptiſme of Infants. Verſe. 33
  • Chap. 13. Why God by Chriſt Inſtituted two Teſtaments or Sacraments. How the Devills Oracles ceaſed at the coming of Chriſt. An Expoſition how the Baptiſme is for the Ignorant and ſuch as have not Faith yet. Verſe. 36
  • Chap. 13. The Holy Ghoſt chiefly manageth the Office in Baptiſme. Verſe. 37
• Beaſt. Beaſts.
  • Chap. 3. The Spirit reſembleth us to an abominable Beaſt, upon which he ſetteth the fine Spiritualty or Clergy. Verſe. 61
  • Chap. 3. What Beaſt the dainty Woman rideth upon not Chriſts Aſſe but the Devill. Verſe. 62
  • Chap. 5. In the Courts of Princes the vialls of Anger are powred forth, through the Inſtigation of the Hypocrites the Clergy: the Might of Princes is the Beaſt of the Whore. Verſe. 66
  • Chap. 6. Advice to the ſeeking Minde that would be rid of the Beaſt. Verſe. 16
  • Chap. 8. A Beaſt underſtandeth not its beginning, but there is another life in us. Verſe. 26
  • Chap. 8. Wee are not meerly out of the Earth as a Beaſt is. Verſe. 27
  • Chap. 8. How the Fleſh of Beaſts which wee eate ſullyeth the ſoule. Verſe. 19
  • Chap. 8. Wee are both Men and Beaſts. Verſe. 25
  • Chap. 8. Of the Deſire which Beaſts have. Verſe. 28
  • Chap. 9. Whence the Weedes and Evill Beaſts have their Originall. Verſe. 12
  • Chap. 9. The Evill Beaſts are proceeded according to the Devills deſire. Verſe. 55
• Beginning.
  • Chap. 4. What the Beginning is. Verſe. 21
• Birth.
  • Chap. 1. How wee may enter into the New-Birth. Verſe. 17
  • Chap. 1. No Nature is felt in the Divine Life: The ſoule is a Fire in the Eternall Nature: The ſoule is a Spirit having ſeven Formes, wherein Heaven and Hell conſiſt: The Authour heere underſtandeth the Eternall Birth. Verſe. 19
  • Chap. 2. Of the Birth of Nature in a ſimilitude. Verſe. 27
  • Chap. 2. How the Birth is; alſo of the Eſſences and of the Fire-Spirit. Verſe. 71
  • Chap. 3. Of the Birth of the foure Formes of the Eternall Nature. Verſe. 8
  • Chap. 3. The Names of the ſecond Birth or Word. Verſe. 24
  • Chap. 3. Without the ſoure Birth there would be no Nature nor life: the Life is the moſt delectable: the ſoure Birth is Eternall. Verſe. 27
  • Chap. 3. A thankeſgiving for the New-Birth out of darkneſſe into the Light. Verſe. 59
  • Chap. 4. A warning to the Minde to conſider it ſelfe; for the Eternall Birth is like the Minde. Verſe. 75
  • Chap. 5. The Authour will ſpeake and not be ſilent concerning the Eternall Birth of the Heart of God. Verſe. 35
  • Chap. 6. How the whole Birth of the Eternall Nature is included in a ſmall Circle or Point. Verſe. 43
  • Chap. 9. What the Eternall Word is, and its Birth: The End of Nature. Verſe. 92
• Biſhops.
  • Chap. 14. How Profitable the Biſhops choſen for Art ſake, are to the world. Many of their Writings have as much Love to their Neighbour in them as the Devill in Hell hath. Verſe. 24
• Bleſſed.
  • Chap. 17. How the Body alſo is Bleſſed. Verſe. 11
• Body.
  • Chap. 5. Why the Body is like a Croſſe. Our Fall and Redemption. Verſe. 34
  • Chap. 8. How wee ſhould tame the Body, and not pamper it as a wanton Aſſe. Verſe. 22
  • Chap. 8. The Body will not readily breake off its will: alſo it is a very unfaithfull Neighbour to the ſoule. Verſe. 24
  • Chap. 9. How every Forme or Creature hath figured its Body. Verſe. 49
  • Chap. 11. Out of what, the Body and alſo the Spirit of the Creatures is Created. Verſe. 7
  • Chap. 11. What kinde of Body we have in God. Verſe. 73
  • Chap. 13. What Body it was that Chriſt gave to his Diſciples. Verſe. 22
  • Chap. 13. Of the Heavenly Body of Chriſt that filleth the Angelicall world, and yet the Creature [Chriſt] may well be ſeene ſtanding Palpably. Verſe. 24
  • Chap. 14. How the Anger of God is received inſtead of the Body and bloud of Chriſt. Verſe. 18
  • Chap. 17. Whence the Body is, and what it will be againe. Verſe. 7
  • Chap. 17. The Body is a Mixed Maſſe or Lumpe of two Centres. Verſe 8
• Breath.
  • Chap. 11. Of the breaking in of the living Breath: Advice to the High Schooles or Ʋniverſities. Verſe. 13
• Bridegroome.
  • Chap. 16. Advice to Chriſtendome. Of the Coming of the Bridegroome. Verſe. 102
• Brightneſſe.
  • Chap. 2. Whence the Brightneſſe Exiſteth. Verſe. 82
• Candleſticks.
  • Chap. 3. Why the Candleſticks were taken away after the Time of the Apoſtles. The ſeaven Seales are the Fathers Nature: and the ſeaven Candleſticks are the ſonnes. Verſe. 42
  • Chap. 3. Of the Image in the Midſt of the ſeaven Candleſticks or ſeaven Spirits of God. Verſe. 46
  • Chap. 3. What we muſt doe to behold the ſeaven Candleſticks in our ſelves. Verſe. 65
• Care.
  • Chap. 17. How God taketh Care for us. Verſe. 2
  • Chap. 17. How Man relyeth upon his own Labour and care taking. Verſe. 5
• Centre.
  • Chap. 9. How before the Creation of the Sunne the outward Centre of Nature wheeled it ſelfe thrice about. Verſe. 83
  • Chap. 9. The ſimilitude of the Eternall Centre was not figured before the Creation. Verſe. 94
  • Chap. 9. How the Heart of God Created the ſeaventh Forme of the Centre of Nature. Verſe. 95
• Ceremonies
  • Chap. 11. A Speech to the Antichriſtian World, with its Ceremonies: ſhewing what it ſhould have taught Men. Verſe. 46
  • Chap. 13. It is better to ſhew the way of the Lord, then to ſet up Ceremonies. Verſe. 43
• Children.
  • Chap. 11. How Children are our Schoole-Maſters. Verſe. 111
  • Chap. 15. If our Children did not as others doe, they would be the ſcorne of the world; ſome Parents alledge ſo. Verſe. 18
• Chriſt. Chriſts. Chriſtendome. Chriſtian. Chriſtians.
  • Chap. 3. The Authours meaning is to be ſought and found in the Life of Chriſt. Verſe. 4
  • Chap. 3. How Jeſus Chriſt muſt become Man in us if wee will finde God. Verſe. 31
  • Chap. 3. What Man muſt doe to have Chriſt, the Supper, the Baptiſme, and the Holy Ghoſt. Verſe. 86
  • Chap. 3. Men muſt goe with Earneſtneſſe into the Temple of Chriſt as well as into the Churches of Stone. Verſe. 91
  • Chap. 5. What Body Chriſt giveth us to Eate: alſo of the One Element. Verſe. 68
  • Chap. 5. Why the New-Adam Chriſt, muſt hang on the Croſſe. Verſe. 140
  • Chap. 5. Why the New-Adam Chriſt, muſt goe through Hell. Verſe. 142
  • Chap. 5. The New Adam Chriſt muſt be Tempted forty dayes in the Wilderneſſe. Verſe. 143
  • Chap. 6. How the Innermoſt Court ſhall be given to thoſe that know not the Name of Chriſt. Verſe. 23
  • Chap. 6. A wonderfull Expoſition how Chriſt ſitteth at the Right hand of God upon the Circle of our Life. Verſe. 71
  • Chap. 6. How the Three Principles were manifeſted in the Perſon of Chriſt. Verſe. 81
  • Chap. 8. Of our Power in Chriſt to become the children of God. Verſe. 17
  • Chap. 8. How the Miniſters or ſervants of the Dragon would have ſmothered the Reſurrection of Chriſt. Verſe. 70
  • Chap. 8. How Chriſt is New-Borne in God, and ſitteth on the Rain-Bow. Verſe. 72
  • Chap. 8. How Chriſt did caſt away nothing from him at his Reſurrection but the Spirit of this world. Verſe. 73
  • Chap. 8. How the ſoule attaineth the Fleſh of Chriſt even in this Life time. Verſe. 76
  • Chap. 11. The Authour ſhutteth not up the Grace from any, but writes why Chriſt is borne. Verſe. 31
  • Chap. 11. Reaſon asketh how we can be in the Body of Chriſt. Verſe. 68
  • Chap. 11. Men muſt enter into the Temple of Chriſt, elſe they ſtay in Darkneſſe. Verſe. 79
  • Chap. 11. How Chriſt warneth us, his appearing is as the Lightning. Verſe. 83
  • Chap. 11. Chriſt is the Way, the Doore, and a good Shepheard. Verſe. 84
  • Chap. 11. It is not neceſſary to chooſe any place to finde Chriſt in, he is every where. Chriſt is our Carcaſſe to whom we flie as Eagles. Verſe. 87
  • Chap. 13. How Chriſt will be with us, and take care for us. Verſe. 2
  • Chap. 13. Chriſt gave his Diſciples no Earthly Tranſitory thing. Verſe. 13
  • Chap. 13. The Apoſtles did not eate the outward Fleſh of Chriſt. Verſe. 14
  • Chap. 13. A plaine (though to Reaſon a high) ſimilitude of the Eating the Body of Chriſt. Verſe. 15
  • Chap. 13. Another ſimilitude of eating that Body of Chriſt which is every where. Verſe. 16
  • Chap. 13. Chriſt feedeth not the ſoule with Spirit, but with Body. Verſe. 17
  • Chap. 13. How the once received Body of Chriſt departeth not from us, except we our ſelves like Adam ſpoile it. Verſe. 21
  • Chap. 13. How there were in the hand of Chriſt two Kingdomes at once. Verſe. 23
  • Chap. 13. How Chriſt ſtandeth in the Father, as the Sunne in the Elements. Verſe. 29
  • Chap. 14. How Chriſt is reproached. Verſe. 17
  • Chap. 14. It is no ſlight matter to put on the Garment of Chriſt. Verſe. 22
  • Chap. 15. The Lamentation of Chriſt at the diſobedience of the world. Verſe. 1
  • Chap. 15. To whom the ſufferings of Chriſt are profitable. Verſe. 21
  • Chap. 18. He that ſitteth in the Throne of Chriſt with an Aſſes Heart, is but a teller of Stories, and no Preacher. Verſe. 40
  • Chap. 16. What profit Chriſt becoming Man, is to us. Verſe. 88
  • Chap. 13. How Chriſtendome hath fallen aſleepe by her whoredome. Verſe. 61
  • Chap. 13. The Authour asketh whether Chriſtendome thinketh him mad or no. Verſe. 62
  • Chap. 6. The vaine Boaſting of the Name Chriſtian or Jew. Verſe. 25
  • Chap. 15. How a ſincere Chriſtian knoweth not himſelfe. Verſe. 26
  • Chap. 6. The Chriſtians ſay yea; in the Parable of the two ſonnes. Verſe. 27
  • Chap. 6. The Chriſtians judge and condemne that in others which they themſelves doe. Verſe. 29
  • Chap. 6. Chriſtians ſhould not be Judges but Lights t[•] the world. Verſe. 30
• Church. Churches.
  • Chap. 7. He that reſteth contented with meere going to Church, is as well before as after he comes there. Verſe. 2
  • Chap. 7. The falfe Magus cryeth here is the Church of Chriſt, but it is the Whore. Verſe. 57
  • Chap. 9. For whom it is beſt to ſtay from Church. Verſe. 28
  • Chap. 11. How one may be alone in a Wilderneſſe, and yet in the Congregation or Church of Chriſt at the ſame time. Verſe. 67
  • Chap. 11. The Church of Chriſt is every where. A Repentant Turk is in Chriſt. Verſe. 89
  • Chap. 11. What it is the Antichriſt ſcandalizeth the Church of Chriſt with. Verſe. 100
  • Chap. 12. The Authour declareth his hearty love to the Church or Congregation of Chriſt. Verſe. 9
  • Chap. 13. When the Romiſh Church loſt the Jewell, it became Babell. Verſe. 5
  • Chap. 14. How the Prieſt-Devill hath made the Church, and Congregation of Chriſt, ſtarck blinde. Verſe. 23
  • Chap. 9. The Devill moſt readily driveth the diſtreſſed ſoule into the ſtone Churches. Verſe. 24
  • Chap. 11. The Authour would not have the ſtone Churches deſtroyed: but he ſheweth the Hypocrites: and ſheweth alſo the living Temple of Chriſt. Verſe. 78
• Circle.
  • Chap. 11. How each Circle in the wheele of Nature giveth its own inclination to its Creature. Verſe. 3
  • Chap. 11. Of the Circle between the Moone and the Earth: alſo of the property of the Moone and of the Earth. Verſe. 4
• Clergy.
  • Chap. 5. The worldly Governments have their originall from the heavenly, which the ſpiritualty or Clergy beleeve not. Verſe. 62
  • Chap. 12. The Clergy have Theeviſhly dealt with the Congregation of Chriſt. Verſe. 19
  • Chap. 15. How the appearing holy Clergy have the predominancy in the world. Verſe. 19
  • Chap. 16. By the Elder Sonne in the Parable, the appearing holy Clergy are deciphered. Verſe. 24
• Conceits.
  • Chap. 4. All Conceits are Graven Images in the Wonders of God. Verſe. 50
• Contrariety.
  • Chap. 2. Whence Contrariety, Anguiſh, and Cold ariſeth. Verſe. 14
• Converſion. Convert.
  • Chap. 8. Reading without Converſion is as Beneficiall as a Pſalter to an Aſſe. Verſe. 39
  • Chap. 8. It is good to Convert in this Life time. Verſe. 54
• Corporeity.
  • Chap. 4. The ſeaventb Forme is a ſubſtantiall Forme, out of which Corporeity proceedeth, which conſiſteth alſo of two Formes, Light and Darkneſſe. Verſe. 12
• Corruptibility. Corruptible. Corruption.
  • Chap. 18. Of the Corruptibility. Verſe. 10
  • Chap. 18. How that which is Corruptible hath an Eternall Mother, alſo wherefore the wonders ſhall continue Eternally. Verſe. 20
  • Chap. 1. Whence Corruption and Torment ariſe. Verſe. 30
• Covenant.
  • Chap. 11. Why God made his Covenant with us in Chriſt. Verſe. 27
• Covetous. Covetouſneſſe.
  • Chap. 17. The wicked Covetous Perſon hath his God in his Chiſt. Verſe. 19
  • Chap. 17. An admonition to depart from Covetouſneſſe. Verſe. 26
• Councills.
  • Chap. 11. Why the Councills are inſtituted: How the Antichriſt gliſtereth in the forme of Aaron. Verſe. 47
• Create. Created. Creation. Creatures.
  • Chap. 10. What it is to Create. Verſe. 14.
  • Chap. 14. Admonition to conſider whence we are, and to what End we were Created. Verſe. 1
  • Chap. 5. The Authour will rightly ſhew the Creation to the children of God. Verſe. 124
  • Chap. 6. As all things were formed in the Creation, ſo our Mouth formeth them. Verſe. 2
  • Chap. 6. Why the Seekers have not found the Pearle of the Creation. Verſe. 17
  • Chap. 7. Without the Creation of the world, the wonders of this world had not been knowne to the Angells. Verſe. 23
  • Chap. 7. How the Eternity hath moved it ſelfe to Creation. Verſe. 75
  • Chap. 10. The Ground of the Creation is cleerely to be underſtood by the inward Man. Verſe. 11
  • Chap. 10. Of the Creation of the Fift Day: alſo the Creation of the Elementary ſpirits. Verſe. 20
  • Chap. 11. How God on the Fift Day created all Living Creatures. Verſe. 2
  • Chap. 11. The Life of the Creatures conſiſteth in the Matrix out of which they are Created. Verſe. 9
• Croſſe.
  • Chap. 8. What the hanging on the Croſſe was. Verſe. 71
  • Chap. 2. The ſeverall kindes of Conditions of the Damned are not onely foure, but infinite: they have all formes but the Light. Verſe. 56
  • Chap. 18. The heere acted Fopperies are the Treaſure of the Damned ſoule. Verſe. 27
• Darke. Darkneſſe.
  • Chap. 1. Of the Formes in the Dark Nature: the Darkneſſe longeth after the Light. Verſe. 27
  • Chap. 2. Of Darkneſſe: according to which God is ſaid to be a conſuming Fire. Verſe. 90
  • Chap. 5. Out of what Darkneſſe is Generated: alſo of the Fathers Property. Verſe. 20
  • Chap. 5. How the Flaſh expelleth the Darkneſſe. Verſe. 38
  • Chap. 6. God is not Guilty of any ones remaining in Darkneſſe. Verſe. 18
• Day.
  • Chap. 17. It is asked whether the night or the Day be beſt. Verſe. 24
• Death.
  • Chap. 2. How Death trembleth at the Life. Verſe. 72
  • Chap. 8. What is, and is called Death. Verſe. 37
  • Chap. 8. There is no Death in the Eternity: alſo what is called the Eternall Death. Verſe. 38
  • Chap. 9. After the Curſe Death was in all fruits, whence we eate Death. Verſe. 16
  • Chap. 14. How Men muſt goe through Death and Hell of the Devills into the Merits of Chriſt.Verſe. 14
• Deity.
  • Chap. 1. The pure Deity, the Birth of the Trinity, and the Angelicall world, are every where preſent. Verſe. 48
  • Chap. 2. The Authour will ſhew the Forme of the Deity. Verſe. 59
  • Chap. 2. The Deity is ſubject to no alteration. Verſe. 66
  • Chap. 4. Without and beyond Nature the Deity is called Majeſty: and in Nature it is called Father, Sonne, and Holy Ghoſt: Wonder, Counſell, Power. Verſe. 86
  • Chap. 16. Of the Pure Deity: alſo how the ſoule attaineth the Body of God, and becometh the childe of God. Verſe. 101
  • Chap. 3. Of the Deliverance of the ſoule. Verſe. 57
  • Chap. 3. In what manner the ſoule hath Deliverance. Verſe. 58
• Departeth.
  • Chap. 18. How the ſoule is that Departeth from the Body without Converſion. Verſe. 23
• Deſire.
  • Chap. 2. What the Deſire is, and what it worketh. Verſe. 11
  • Chap. 2. What the impregnation of the Deſire is whereby it generateth. Verſe. 12
  • Chap. 7. Of the Deſire of the Light: and of the Deſire of the Fire. Verſe. 67
  • Chap. 8. How the Deſire maketh not it ſelfe, but is made. Verſe. 52
  • Chap. 8. Whence our Deſire after the higheſt Good proceedeth, and whence it hath its ſuſtenance. Verſe. 55
  • Chap. 9. The firſt Deſire of Man, is for Power, Honour, and Glory. Verſe. 19
  • Chap. 9. The ſecond Deſire, is for Riches, Plenty, and Voluptuouſneſſe. Verſe. 20
  • Chap. 9. The third Deſire, is for the Kingdome of Heaven. Verſe. 21
  • Chap. 9. How the Deſire goeth inwards into it ſelfe to God. Verſe. 69
  • Chap. 10. All Lyeth in the Will: the Deſire aſſumeth where nothing is. Verſe. 9
  • Chap. 10. The Deſire and the Will are two diſtinct th[•]ngs. Verſe. 13
• Deſpaire.
  • Chap. 14. Advice not to Deſpaire in diſtreſſe. Verſe. 60
• Devill. Devills.
  • Chap. 5. Why the Devill is called a Prince of this world. Verſe. 18
  • Chap. 5. A Prince doth as readily ſerve the Devill, as a poore Shepheard doth: yet each of them beareth his Office for God. Verſe. 65
  • Chap. 8. When it is that the Devill ſtandeth in feare. Verſe. 13
  • Chap. 9. The Devill and this world ſtrive with the ſoule. Verſe. 5
  • Chap. 9. The Tricks of the Devill when the ſoule heareth any thing taught concerning the New Birth. Verſe. 25
  • Chap. 9. The Tricks of the Devill when the Teacher ſlaundereth: and when he reproveth fully according to his Duty. Verſe. 26
  • Chap. 9. The Devill hath kindled the life of the Evill Beaſts in himſelfe. Alſo in what Formes the Devills ſhape their Bodies in Hell. Verſe. 56
  • Chap. 10. The Devill dwelleth neere us: He hateth the Light, and is the pooreſt Creature in the Crowne. Verſe. 23
  • Chap. 14. Of our Miſery: of the Great Aſſaults of Satan againſt Man. Alſo where it is that the Devill hath Power. Verſe. 30
  • Chap. 14. How the Devill hath gotten Power in the outward Dominion: Alſo how the poore ſoule is between two Dominions in the Deepe. Verſe. 49
  • Chap. 14. How the ſoule is releaſed from the Devill. Verſe. 50
  • Chap. 14. Of the ſeaven coards of the Devill which he holdeth the ſoule faſt withall. Verſe. 51
  • Chap. 14. How thoſe muſt doe, (to whom the Devill ſetts all the ſinnes they have committed before their Eyes) that the Devill may be faint and weake. Verſe. 64
  • Chap. 14. How the Devill betrayeth the ſoule. Man is the Devills beſt beloved Lodging. Verſe. 65
  • Chap. 14. Where it is that the Devill hath power outwardly. Verſe. 66
  • Chap. 16. How the Devill overwhelmeth the ſoule terribly. Verſe. 7
  • Chap. 16. In what manner the Devill aſſaulteth the ſoule in its ſecurity. Verſe. 16
  • Chap. 17. One Man is a Devill to another. Verſe. 22
  • Chap. 2. How the Devills loſt the Light of God, and now are in the foure Formes. Verſe. 48
  • Chap. 2. How the Devills came into the Abyſſe of Hell in a Moment. Verſe. 54
  • Chap. 4. The Devills ſtand in the Wonders of God to Gods Glory. Verſe. 90
  • Chap. 7. Why the Devills are not Tranſitory. Verſe. 16
  • Chap. 7. How the Devills are Eternall Spirits in the fierce Matrix, and are a looking Glaſſe for Angells and Men. Verſe. 17
  • Chap. 7. Whence the Originall of the Devills is, wherein all Corporeity doth conſiſt. Verſe. 69
  • Chap. 8. How the Devills have loſt the Tincture of Meekneſſe: They have no Palpable Body. Verſe. 93
  • Chap. 10. Where the Devills dwell: how the world ſcorneth all Revelation. Verſe. 22
  • Chap. 11. Of the Great Myſtery of the Anger, and of the Devills: alſo of the two Dominions in Man: alſo of the Totally falſe ſoules Figuration; outwardly courteous, and inwardly a Devill, and ſo betrayeth it ſelfe. Verſe. 42
• Divines.
  • Chap. 2. Phyſicians now underſtand not the Centre of Sulphur, Mercury, and Sal: nor doe the Divines underſtand the Spirit of the Holy Scriptures. Verſe. 17
• Doctrine.
  • Chap. 12. Of the ſeede which the Antichriſtian Devill hath ſowne into the Doctrine of Chriſt. Verſe. 16
• Doings.
  • Chap. 17. All our Doings are acceptable to God, if they be not falſe or wicked. Verſe. 15
• Doubt. Doubtfull. Doubting.
  • Chap. 7. How the ſoule is kept in Doubt by leaning to Opinions. Verſe. 6
  • Chap. 7. It is good to ſee with our owne Eyes, others Eyes make us but Doubt. Verſe. 55
  • Chap. 9. It is a great ſinne to Doubt of the Grace of God. Verſe. 55
  • Chap. 11. That Men ſhould not Doubt in Prayer: plaine inſtruction. Verſe. 56
  • Chap. 11. How poore ſoules fall into diſtruſt and Doubt. Verſe. 98
  • Chap. 17. Why the ſoule is Doubtfull in Prayer. Verſe. 3
  • Chap. 4. The Minde ſearcheth after the moſt inward Ground which is here ſhewen: alſo how Doubting cometh. Verſe. 60
  • Chap. 11. Whence Doubting in Prayer ariſeth; faire Inſtruction. Verſe. 57
  • Chap. 16. In the word Erden, which ſignifieth Earth, lie many hidden Myſteries: Alſo concerning our Doubting in Prayer; and our Miſerie. Verſe. 59
  • Chap. 17. How the Devill bringeth Doubting into the ſoule, and maketh a ſevere Judge of God. Verſe. 4
• Driver.
  • Chap. 11. A Song concerning the Fall of the Driver, who hath ſet us at odds. Verſe. 114
• Die. Dieth. Dying.
  • Chap. 18. How a childe in the Mothers womb is at firſt old enough to Die. Our Limit is hidden in us. Verſe. 13
  • Chap. 18. The Authour muſt ſpeake by way of ſimilitude, how one is when he Dieth. Verſe. 17
  • Chap. 12. How the ſimple Dying Man knoweth not whither his ſoule ſhall goe. Verſe. 26
  • Chap. 12. Where the ſimple Dying Mans ſoule remaineth: whence Purgatory is framed: where the ſoules of the Deceivers remaine. Note it is wonderfull. Verſe. 27
• Earth.
  • Chap. 5. Out of what the Earth, Stones, and Metalls come. Verſe. 98
  • Chap. 6. What the Earth ſignifieth. Verſe. 64
  • Chap. 9. How the Earth ſpringeth in its owne Life. Verſe. 58
  • Chap. 10. Where the Devills dwell: alſo of the wheeling of the Globe of the Earth, and of the other Planets. Verſe. 21
  • Chap. 11. Of the longing of the Earth; why it wheeleth, or is wheeled about. Verſe. 5
  • Chap. 11. How the budding forth of the Earth ſpringeth towards the Sun: alſo of the unlaſtingneſſe of the fruits of the Earth. Verſe. 6
  • Chap. 11. Of the Matrix of Earth, being a Corrupted Matrix; what it was before the Fall. Verſe. 8
  • Chap. 12. Whence the Diviſions among all people of the Earth, have ariſen. Verſe. 18
  • Chap. 18. He that hungreth let him Eate, and he that thirſteth let him drinke, without Money. Verſe. 55.
• Elders.
  • Chap. 5. Of the Glaſſie Sea before the Seates of the Elders. Verſe. 10
  • Chap. 9. What the ſeaven Spirits are, (where the Sonne of Man ſtandeth) and alſo the Foure and Twenty Elders before the Throne of God. Election. Verſe. 79
  • Chap. 7. Whence the Election of the Children of God cometh. Verſe. 35
  • Chap. 7. Of the Election among the Children of Jeſſe. Verſe. 45
  • Chap. 7. The Election is not Ordained from Eternity in God. Verſe. 46
• Element. Elements.
  • Chap. 5. Out of what the Element of water is Created. Verſe. 13
  • Chap. 5. How the fruit getteth its Ornament: and how all is like a wreſtling: viz. in the Pure Element. Verſe. 54
  • Chap. 5. How the Foure Elements are in One pure Element. Verſe. 118
  • Chap. 5. Out of what the foure Elements have proceeded. Verſe. 105
  • Chap. 5. How Gods Spirit drave forth the foure Elements that have appeared as a peculiar Principle. Verſe. 106
  • Chap. 5. Why all that live in the foure Elements muſt corrupt. Verſe. 121
  • Chap. 6. Whence the ſtirring of the Elements ariſeth. Verſe. 50
  • Chap. 11. How Evill Men kindle the Elements: alſo how the Anger willeth to devoure; which the Prophets foretold. Verſe. 39
  • Chap. 13. How the ſubſtantiality of the Earth proceedeth from the other three Elements. Verſe. 26
• Employment.
  • Chap. 17. Man may uſe what Innocent Employment he will to get his living with. Verſe. 16
• Enemies.
  • Chap. 12. Our worſt Enemy is in our Booſom: alſo direction how wee ought to walke. Verſe. 44
  • Chap. 12. How men may defend themſelves againſt their Enemies, and not diſpleaſe God. Verſe. 42
  • Chap. 16. How the ſoule is begirt with Enemies. Verſe. 5
• Eſſences.
  • Chap. 1. Whence multiplicity of Eſſences or faculties ariſeth. Verſe. 31
  • Chap. 2. How the wheele of the Eſſences ſtandeth Trembling. Verſe. 70
  • Chap. 3. Of the wheele of the Eſſences, whence the Fire proceedeth. Verſe. 9
  • Chap. 3. How all Eſſences which have layd hold of the Light, ſtand in the firſt Generating Will. Verſe. 11
• Eternall. Eternity.
  • Chap. 6. What is Eternall, and what is not Eternall. Verſe. 42
  • Chap. 18. That which is proceeded out of the Eternity, is of an Eternall kinde. Verſe. 16
  • Chap. 14. How the Eternity is revealed. Verſe. 36
• Eve.
  • Chap. 7. What moved Eve to Eate of the fruit. Verſe. 48
  • Chap. 13. How Mother Eve was deceived in her Opinion. Verſe. 55
• Evill.
  • Chap. 3. In theſe Writings may be found, whence Evill proceedeth. Verſe. 25
  • Chap. 9. The Evill as well as the Good is uſefull. Verſe. 13
  • Chap. 13. How the good ſalve is poyſon to the Evill. Verſe. 50
  • Chap. 14. If Evill had not been in the Eternity, there had been no Evill in the Creation. Verſe. 40
  • Chap. 15. Delight in Evill is the Devills chaine and fetters. Verſe. 6.
  • Chap. 18. How by the ſtriking of the right Hammer, the good overcometh the Evill. Verſe. 49
• Excommunication.
  • Chap. 12. Of thoſe that are curſed with Excommunication deſervedly: alſo of thoſe that are curſed for the truth ſake. Verſe. 8
  • Chap. 13. Of the Churches reproofe and Excommunucation: he that reproveth and Excommunicateth in the wrong is himſelfe Excommunicate. Verſe. 9
• Expoſition.
  • Chap. 2. The Expoſition of the word Sulphur Verſe. 19
  • Chap. 2. The Expoſition of the words Sul-phur, Mercurius, and Sal. Verſe. 41, 42, 43.
  • Chap. 2. An Expoſition of theſe words; In the beginning was the word. Verſe. 60
  • Chap. 5. An Expoſition of that Text: We have piped to you, and you have not danced. Verſe. 8
  • Chap. 11. A plaine Expoſition of theſe words of Chriſt: When the uncleane Spirit goeth out of a Man, it wandreth through dry places, &c. Verſe. 59
  • Chap. 14. An Expoſition of thoſe words of Chriſt: A Cammell may ſooner goe through the eye of a Needle, then a rich Man enter into the Kingdome of Heaven: alſo what the Devills Triumphant Chariot is. Verſe. 45
  • Chap. 16. To what this Expoſition tendeth. Verſe. 1
  • Chap. 16. The Authours Expoſition of theſe words: Before they called I heard them. Verſe. 11
  • Chap. 16. An Expoſition of the word vom or from. How the ſoule groweth as a ſtalke out of the Roote. A wonderfull deſcription of the ſoule. Verſe. 84
  • Chap. 16. Further Expoſition of Nature, and of the ſoule, by the ſimilitude of Fire. Verſe. 85, 86
• Faith.
  • Chap. 10. Concerning the Lyes of thoſe that ſpeake from their owne conceit: alſo whence the ſtrife about Faith and Religion proceedeth. Verſe. 32
  • Chap. 11. A ſaying to the Sophiſters, who of Opinions make Articles of Faith: there is Hereſie in Every Opinion: Men muſt cleave to the Living Word. Verſe. 81
  • Chap. 14. Of the dead Faith, and of the true Faith. Verſe. 9
  • Chap. 16. What wee attaine in Prayer: what the ſyllable men in Amen ſignifieth: what Faith is: how Prayer comprehendeth two things. Verſe. 97
• Fall.
  • Chap. 5. What the heavy Fall of Adam was. Verſe. 120
  • Chap. 11. Of Adams wiſdome, ornament, cloathing, and members before his Fall: how he went out from God, and cauſed the Creation of the Tree Good and Evill. Verſe. 21
  • Chap. 11. How the Devill did blow up Adams Luſt. Adams condition after the Fall. Verſe. 22
• Father.
  • Chap. 1. The ſpeaker is the Father of the Word. The Abyſſe of Hell ſtandeth in the Centre of the Father. Verſe. 39
  • Chap. 2. Of the Fathers Will to Generate his Sonne or Word. Verſe. 61
  • Chap. 2. How God the Father is without Name. Verſe. 76
  • Chap. 2. How God the Father comprehendeth his will out of nothing but onely out of himſelfe. How the Genetrix is to be underſtood wherein the Eſſence is Generated. Verſe. 77
  • Chap. 4. Whence the Father hath the Name Fatther. Verſe. 64
  • Chap. 4. The Minde in the Father in Nature, but not in the Liberty, is like the Minde of Man. Verſe. 65
  • Chap. 5. When the Father ſpeaketh or Generateth the Word. Verſe. 40
  • Chap. 7. How God the Father is all in Nature, both Love and Wrath. Verſe. 62
  • Chap. 16. How wee ſhould goe with earneſtneſſe to the Father of the loſt Prodigall Sonne. Verſe. 19
  • Chap. 16. How the Father rejoyceth at the finding of the Loſt Sonne. Verſe. 22
  • Chap. 16. How the Father entertained the Loſt Sonne. Verſe. 23
  • Chap. 17. How wee goe to our true Father, and become his children. Verſe. 1
• Fiat.
  • Chap. 7. How the Water is become Materiall. The working of the Fiat. Verſe. 71
  • Chap. 9. How the Spirit of God driveth the Fiat. Verſe. 114
• Figure.
  • Chap. 5. When God ſhall be manifeſted; the Figure of Every thing remaineth Eternallly. Verſe. 122
  • Chap. 5. The Beaſts after the Laſt Day get no Bodies more, but the Figure of the Elementary ſubſtance remaineth. Verſe. 131
  • Chap. 9. Why the Figure of all kinds of Creatures muſt remaine in Eternity. Verſe. 60
  • Chap. 9. How God hath manifeſted himſelfe in a figurative forme, in the Great Wonders of God. Verſe. 62
  • Chap. 10. How the Figure of the Will ſtandeth in the Deſire: alſo of the Creation. Verſe. 12.
  • Chap. 18. The Image hath ſtood from Eternity, as a Figure in a Dreame. Verſe. 18
• Fire.
  • Chap. 2. A recitall of the Originall of the Fire. Verſe. 69
  • Chap. 4. Of the Fire of the Liberty: how Death affordeth weight: How the Anguiſh becometh Materiall. Verſe. 14
  • Chap. 4. Without Fire there is no Body hath any any feeling. Verſe. 15
  • Chap. 5. Of the Originall of the Fire; and of the Aire or Winde. Verſe. 103
  • Chap. 5. How the property of the Water holdeth the Fire captive. Verſe. 104
  • Chap. 7. The Eternall Nature, and the Eternall Liberty are repreſented by the Fire. Verſe. 65
  • Chap. 7. How the Matrix of the Water holdeth the Fire Captive. Verſe. 70
  • Chap. 8. How the Fire devoureth the Subſtantially. Verſe. 33
  • Chap. 8. How the Subſtantiality flyeth out from the Fire againe. Verſe. 34
  • Chap. 8. Of the Twofold Fire. Verſe. 41
  • Chap. 9. A deſcription of the Eighth Number, viz. the Fire. Verſe. 89
  • Chap. 10. The Authour ſheweth us the Myſterium Magnum. The Fire is the Eighth Number: alſo a deſcription of the Fire. Verſe. 27
  • Chap. 10. The moſt Inward Tincture is the Ninth Number, the Tenth Number is the Eternall Fire of God; with a wonderfull deſcription of it. Verſe. 28
  • Chap. 11. What Fire that is which will melt away the Stones and Earth. Verſe. 16
  • Chap. 11. How all muſt paſſe through the Fire, and the floare be purged. Verſe. 28
  • Chap. 14. How the ſoule muſt paſſe through the Fire, viz. the Eighth Forme, or the Law of Moſes. Flaſh. Verſe. 52
  • Chap. 2. The Flaſh is free from Nature. Verſe. 25
  • Chap. 2. The Flaſh is the Third Forme. Verſe. 28
• Fleſh.
  • Chap. 11. Wee are all one Fleſh, ſoule, and ſpirit. Verſe. 69
  • Chap. 11. How the Fleſh that in Adam became Earth, became Heaven againe. Verſe. 71
  • Chap. 11. How Chriſts ſoule and Fleſh is our ſoule and Fleſh: alſo how wee live in Chriſt. Verſe. 72
• Forme. Formes.
  • Chap. 2. Harſh, ſoure, tart, ſterne, fierce attraction is the firſt Forme. Verſe. 32
  • Chap. 2. Bitter Sting is the ſecond Forme. Verſe. 33
  • Chap. 2. The Flaſh of Liberty is the Third Forme. Verſe. 34
  • Chap. 2. What maketh the Third Forme in Nature. Verſe. 35
  • Chap. 2. What is called the Fourth Forme in Nature. Verſe. 36
  • Chap. 2. How the Fift Forme riſeth up. Verſe. 73
  • Chap. 2. How the Fift Forme is the true Originall of Life. Verſe. 74.
  • Chap. 3. How the Sixt Forme in Nature is Generated. Verſe. 13
  • Chap. 3. Of the Seaventh Forme of the Eternall Nature. Verſe. 29
  • Chap. 1. The Two firſt Formes ſoure and bitter, are the originall of every thing: and the Eternall will is the Mother of them. Verſe. 28
  • Chap. 2. How the two firſt Formes hold the Centre. Verſe. 20
  • Chap. 2. How the two Formes without the other are in Great Anguiſh. Verſe. 21
  • Chap. 2. Further of the working of the foure Formes. Verſe. 47
  • Chap. 2. The Authour will ſhew the Three other heavenly. Fo[•]mes that are generated out of the firſt foure Formes. Verſe. 65.
  • Chap. 5. A Mention of the ſeaven Formes. Verſe. 15
  • Chap. 14. A Mention of the foure Formes that conteine the Originall of Nature. Verſe. 31
• Forſaken.
  • Chap. 17. He that letteth goe what will not willingly ſtay, will not be Forſaken of God. Verſe. 28
• Fruit.
  • Chap. 18. Man is a Roote in the feild of God: what Fruit belongeth to Gods Table, and what to the wrathfull Mother. Verſe. 52
  • Chap. 18. As a Fruit Groweth, ſo it taſteth. Verſe. 53
• Furious.
  • Chap. 18. How can one Furious perſon appeaſe another furious perſon. Verſe. 45
• Garden.
  • Chap. 11. How wee walke under the Figtree in the Garden of Roſes. Verſe. 113
• Generator. Genetrix.
  • Chap. 2. Wherefore the Generator of the Word is called Father. Verſe. 88
  • Chap. 1. The Genetrix is a Darkneſſe: the Birth of the Eternall Beeing. Verſe. 35
  • Chap. 2. The Ground of the Genetrix and Circle of Life. Verſe. 1
  • Chap. 2. How all is generated out of the Genetrix. Of the Eternall Word, and of the Name God. Verſe. 6
  • Chap. 4. Of the Properties in the Genetrix, or the Eternall Mother. Verſe. 35
  • Chap. 11. Mention concerning the Beeing of All Beeings. Of the Genetrix, and of the Three Kingdomes. Verſe. 1
  • Chap. 13. How the Mother the Genetrix, deſireth to Generate a young Sonne in her Old Age. Verſe. 53
  • Chap. 16. How the Genetrix of the Anger of God, and the Genetrix of the outward Nature, are working in this outward Life. Verſe. 90
• Gifts.
  • Chap. 12. How one ſoule ſhall rejoyce over the Gifts of another. Verſe. 3
• God.
  • Chap. 1. None can know God rightly without the Spirit of God. Verſe. 46
  • Chap. 1. A warning not to ſeeke God onely above the Starres. Verſe. 47
  • Chap. 2. How God is a Conſuming Fire. Verſe. 58
  • Chap. 2. How Men ſhall ſpeake rightly of God. Verſe. 68
  • Chap. 3. God is without Beginning: his Word hath an Eternall bottomleſſe Beginning, and is rightly called a Perſon. Verſe. 2
  • Chap. 3. The Authour telleth the Minde of the Reader, that he meaneth not two but one God. Verſe. 16
  • Chap. 5. Wee muſt Lodge in Heaven with God, or in Hell with the Devills. Verſe. 27
  • Chap. 5. A direction how to finde and ſee God. Verſe. 31
  • Chap. 5. How wee are not able to know any thing of God. Verſe. 51
  • Chap. 5. How God is manifeſted in a Creaturely Forme by the Angelicall world. Verſe. 60
  • Chap. 5. The A. B. C. Schollers reach the Deepe of God; their ſpeech is various. Verſe. 73
  • Chap. 5. What is truly called lifting ones ſelfe above God. Verſe. 76
  • Chap. 5. Why wee cannot ſee the Kingdome of God. Verſe. 119
  • Chap. 6. By what wee may know that wee are the Children of God. Verſe. 3
  • Chap. 6. Wee are Gods in God: alſo why a Beaſt cannot ſpeake. Verſe. 4
  • Chap. 6. How God is found of them that ſought him not. Verſe. 24
  • Chap. 6. How God is in us, and wee without God, and how wee enter into God. Verſe. 31
  • Chap. 6. Nothing is from Eternity, and in Eternity, but God. Verſe. 45
  • Chap. 6. Why God bec[••]e Man. Without the New Birth all is loſt. Verſe. 61
  • Chap. 7. What is the right meanes to ſee the Kingdome of God. Verſe. 4
  • Chap. 7. God moveth himſelfe no more but Thrice. Verſe. 19
  • Chap. 7. The firſt, ſecond, and Third Moving of God. Verſe. 20. 21. 22
  • Chap. 8. God and all heavenly properties are but one Body. Verſe. 4
• Governe. Government.
  • Chap. 18. The Spirit of God, and not the Old Man ſhould Governe: there is a twofold ſeeking in the ſoule: alſo of the true Life of the ſoule. Verſe. 48
  • Chap. 4. What Government there was before the Time of the Angelicall world. Verſe. 56
  • Chap. 4. The Spirits are incomprehenſible to us. The Authour will ſhew us the Government of Heaven further, and then the Government of Man. Verſe. 57
  • Chap. 13. A wonderfull diſcourſe concerning the Riſe and Fall of a Kingdome, Government, Dominion, or Religion. Verſe. 47
  • Chap. 17. All in this world is but meere Foppery. Alſo of the Government of the Potentates, and the Government of ſuch as feare God. Verſe. 20
• Heart.
  • Chap. 4. The Eternall Eſſence deſireth a Number or Limitt: The Heart of God is the End of Nature. Verſe. 10
  • Chap. 4. What is neceſſary to the Attaining of the Heart of God. Verſe. 47
  • Chap. 4. The Principle of the Heart of God changeth not. Verſe. 49
  • Chap. 5. Wherefore the Word is the Heart of God. Verſe. 36
  • Chap. 5. Why the Body muſt paſſe away, and the ſoule not: and why the Heart God muſt become Man. Verſe. 139
  • Chap. 6. The Forme of the Heart of God deſcribed by the ſmilitude of a Rain-Bow. Verſe. 68
  • Chap. 7. If the Heart of God had not become Man, the Image of the Number Three, or the Eternall Virgin had not been knowne to the Angells. Verſe. 24
  • Chap. 9. How the Heart is in Anxiety. Verſe. 90
• Heathen.
  • Chap. 6. A Falſe Chriſtian is without God as well as a wicked Heathen. Verſe. 20
  • Chap. 11. Gods wilt ſtandeth Open to all Men: alſo how an Heathen may be ſaved. Verſe. 80
• Heaven. Heavens.
  • Chap. 4. Wherein the Kingdome of Heaven, and the Angelicall world conſiſts. Verſe. 62
  • Chap. 5. Of the outward Heaven. Verſe. 67
  • Chap. 5. How wee ought to be, that wee may come into the Kingdome of Heaven. Verſe. 71
  • Chap. 7. The Strife about the Kingdome of Heaven, and the Kingdome of Hell. Verſe. 34
  • Chap. 12. What there is in the Kingdome of Heaven. Verſe. 4
  • Chap. 12. Wee ſtand between Heaven and Hell, and will becme either an Angell or Devill. Verſe. 48
  • Chap. 14. What Men muſt doe to ſee the Kingdome of Heaven. Verſe. 11
  • Chap. 18. In the Heaven there is nothing New. Verſe. 51
  • Chap. 12. He biddeth the Heavens rejoyce: the praiſe of the Lord goeth over all Mountaines. Verſe. 11
• Hell.
  • Chap. 2. The Ground of Hell, and of Evill. Verſe. 8
  • Chap. 2. The Condition of Hell, and of the Damned in the foure Formes. Verſe. 50
  • Chap. 2. How Hell is not limitted, nor circumſcribed by Place. Verſe. 51
  • Chap. 2. God made no Hell, or peculiar ſeverall Place to torment the Angels & Men in. Verſe. 53
  • Chap. 8. What is Lucifers Hell. Verſe. 45
  • Chap. 14. God hath created no Hell, nor Devill: what is the Devills Hell, and the property thereof. Verſe. 41
• Hereſie. Heretick.
  • Chap. 11. There is Hereſie in Every Opinion: Men muſt cleave to the Living Word. Verſe. 81
  • Chap. 3. How one calleth another an Heretick in their Devill Diſputation. Verſe. 82
• Hidden.
  • Chap. 2. That which was hidden to the Heathen, and is ſtill hidden, ſhall be revealed. Verſe. 39
• Holy-Ghoſt.
  • Chap. 3. How the Apoſtles received the Holy Ghoſt in Love, but not in Contention and Scorne. Verſe. 89
  • Chap. 4. Of the Holy-Ghoſt, which is the Spirit Mercurius in the Divine Nature, which is the ſound that maketh the will manifeſt. Verſe. 72
  • Chap. 4. A Compariſon between the Holy-Ghoſt, and the Spirit and Life of Man. Verſe. 83
  • Chap. 5. God filleth all: and ſeeing the Holy-Ghoſt goeth out from the Father, the Minde asketh whither doth it goe. Verſe. 9
  • Chap. 5. How God dwelleth in Heaven: alſo how the Holy-Ghoſt proceedeth. Verſe. 14
  • Chap. 12. How Men may get the Holy-Ghoſt. Verſe. 41
  • Chap. 16. It is not the Father but the Holy-Ghoſt that meeteth the crying ſoule. Verſe. 15
• Hypocrites.
  • Chap. 2. A warning to the Hypocrites, and thoſe that are Learned in the Letter. Verſe. 2
  • Chap. 11. Of the Generation of the falſe Hypocrite, and of his behaviour. Verſe. 33
• Image.
  • Chap. 3. Wee are the expreſſe Image of God: wherefore the Father hath Regenerated us in Chriſt. Verſe. 49
  • Chap. 6. How the Spirit created the Subſtantiality into an Image, and how the Image ſtood in the Angelicall world. Verſe. 51
  • Chap. 6. What properties were in the Image. Verſe. 52
  • Chap. 6. How the Image was a whole ſimilitude of the Eternall ſubſtance. Verſe. 53
  • Chap. 6. A Comparing of the Fall of Lucifer to the Fall of the Image or Adam. Verſe. 54
  • Chap. 6. How the Image awakened the property of Anger, and became the Image of a Serpent. Verſe. 58
  • Chap. 6. How the Regenerate put on the Eternall Image. Verſe. 75
  • Chap. 7. How the Image doated on this world, as Lucifer did on the Matrix of Nature: Adams power before the Fall. Verſe. 26
  • Chap. 7. The horrible Blaſphemy whereby the Serpent by the Image Blaſphemeth the Spirit of God. Verſe. 61
  • Chap. 9. What the Image in the Revelation, and the Crowne ſignifieth. Verſe. 75
  • Chap. 11. What cauſed God to create his Image. Verſe. 14
  • Chap. 18. How the Image attained Eſſence or Subſtance in the Moving of the Father Verſe 19
• Incomprehenſible.
  • Chap. 18. Nothing is Incomprehenſible to the Mother of Nature. Verſe. 3
• Joy.
  • Chap. 1. Of the Joy in the Divine Life. Verſe. 18
  • Chap. 5. How every one ſhall have Joy or ſorrow of that which is his. Verſe. 133
  • Chap. 12. What wee muſt chooſe that wee may have Eternall Joy therein. Verſe. 2
  • Chap. 14. The Anger in the Kingdome of God, is the great wonderous Joy. Verſe. 70
  • Chap. 17. How the Angells and ſoules have Joy of one anothers Clarity, Brightneſſe, or Luſtre. Verſe. 18
  • Chap. 18. Of the Joy of the ſoule that feareth God. Verſe. 30
• Judgeth. Judgement.
  • Chap. 5. He that ſeeth not Judgeth amiſſe. Verſe. 36
  • Chap. 6. What the Laſt Judgement Day is. Verſe. 130
  • Chap. 8. How our Bodies at the Laſt Day of Judgement muſt come forth againe. Verſe. 74
  • Chap. 8. The Judgement of the Spirits of Perdition Alſo who ſhall execute the Judgement. Verſe. 75
  • Chap. 8. Of thoſe that ſhall be alive at the Laſt houre of the Judgement. Verſe. 78
  • Chap. 11. The diſcourſe between the wiſe and fooliſh Virgins in the Judgement. Verſe. 29
  • Chap. 12. Cleere advice to have the Judgement of God before our Eyes. Verſe. 38
  • Chap. 15. How it ſhall be with the Superiour and Inferiour in Judgement. Verſe. 12
• Kingdome.
  • Chap. 14. How we muſt be prepared, if we will walk in the narrow way to the Kingdom of God. Verſe. 7
• Know. Knowers. Knowing. Knowledge.
  • Chap. 18. The Authour telleth how he can know theſe things. Verſe. 1
  • Chap. 13. How the Kingdome of Heaven remaineth hiddē to the Knowers that are not Doers. Verſe. 57
  • Chap. 14. the Devill is not overcome by much knowing and diſputing. Verſe. 5
  • Chap. 1. None can come to the Knowledge of the Eſſence of God, but by Grace. Verſe. 20
  • Chap. 3. Every one may finde the Authours knowledge in himſelfe. Verſe. 7
  • Chap. 5. The Authour having this knowledge cannot be ſilent. Verſe. 2
  • Chap. 6. This knowledge is not Borne of the Wiſdome of this world. Verſe. 6
  • Chap. 7. The Authour will ſpeake from his knowledge not Opinion. Verſe. 54
  • Chap. 14. Wherein our ſtriving for the higheſt Good conſiſteth, not in the ſword, nor in much knowledge. Verſe. 3
  • Chap. 16. What is requiſite and neceſſary for us that wee may attaine the knowledge of the Kingdome of God: alſo how wee are deceived in the outward Reaſon. Verſe. 31
• Lamb.
  • Chap. 3. How the Lamb took the Book. He who underſtandeth not this is under the Seales. Verſe. 79
  • Chap. 6. How Men muſt goe to the Lamb, and flie from the Beaſt. Verſe. 15
  • Chap. 13. How Chriſt gave the true Paſchall Lamb to his Apoſtles; viz. his heavenly fleſh and Bloud. Verſe. 12
• Language.
  • Chap. 3. What is underſtood in the word Ternarius in the Language of Nature. Verſe. 17
  • Chap. 3. What is underſtood in the word Ternarium Sanctum in the Language of Nature. Verſe. 18
  • Chap. 4. What is meant by the word, Schuffe, or Created, in the Language of Nature: a ſubſtance may proceed out of a Thought. Verſe. 30
  • Chap. 5. He ſheweth what the Creation of God was by the Language of Nature. Verſe. 84
  • Chap. 5. In the Languages of all Nations the Language of Nature may be underſtood: Adam in Innocency underſtood the Language of Nature, in his Fall wee loſt it, and attaine it againe in Chriſt. Verſe. 85
  • Chap. 5. It is not good that the unregenerate Man ſhould know the Language of Nature, wch containeth the ſecrets of the Creation. Verſe. 8
  • Chap. 5. A diſcourſe according to the Language of Nature, upon the word Schuffe, which ſignifieth Created. Verſe. 88
  • Chap. 5. Further of the Language of Nature. Verſe. 93
  • Chap. 5. As the Mouth formeth the word Schuffe, according to the Language of Nature, ſo was the Creation formed. Verſe. 101
  • Chap. 8. Of the word Ternarium Sanctum, in the Language of Nature. Verſe. 3
  • Chap. 9. How God ſeparated the water & the earth. The word Méér [or Sea,] in the Language of Nature, is a ſcorne to Devills. Verſe. 57
  • Chap. 9. Out of what the Seavenly Two Languages proceed which ſignifie Babell. Verſe. 77
  • Chap. 16. Of the moſt excellent underſtanding wch the Lords Prayer hath in the Language of Nature. Verſe. 39
  • Chap. 16. An Expoſition of the word Glauben [or Beleeving] in the Language of Nature, in the Power of God there is no Conſumingneſſe. Verſe. 98
• Lazarus.
  • Chap. 16. Of Chriſts Prayer when he raiſed Lazarus. Verſe. 12
  • Chap. 16. How Lazarus was raiſed: and how wee ſhall heare the voyce at the Laſt Judgement Day: All ſoules are as it were one ſoule. Verſe. 13
• Learned. Learning.
  • Chap. 1. The Learned have onely the Hiſtory of the Saints. Verſe. 42
  • Chap. 3. Why the Learned contemne ſimple lowlineſſe. Verſe. 51
  • Chap. 3. Why the Learned in Reaſon contemne the Commandements of God, and have gaineſayed them. Verſe. 52
  • Chap. 3. How Lay men or the Vulgar dance after the Pipe of the Learned. Verſe. 84
  • Chap. 5. Of thoſe who boaſt themſelves to be Maſters and Learned. Verſe. 75
  • Chap. 13. How the Conceits that are built upon the Doctrine of the Learned are deceitfull. Verſe. 56
  • Chap. 16. The Doctor is admoniſhed to ſeeke, what the true Doctorſhip in the Holy-Ghoſt is. Outward Learning is but a ſhaddow. Verſe. 63
• Letters.
  • Chap. 9. Of the Foure and twenty Letters, their twofold property Evill and Good. Verſe. 76
• Liberty.
  • Chap. 2. How both the Liberty and the fierce ſtrength are in the Fire. Verſe. 24
  • Chap. 2. The Liberty without and beyond Nature is God the Father. Alſo how God is Allmighty. Verſe. 26
  • Chap. 9. What the Liberty without Nature is: alſo how the Centre of the Third Principle hath generated it ſelfe. Verſe. 82
• Life.
  • Chap. 1. Life is a Burning Fire that goeth out if it have no fewell. Verſe. 3
  • Chap. 1. The Divine Life of the ſoule needeth food. Verſe. 5
  • Chap. 1. Every Life deſireth its Mother for food. Verſe. 6
  • Chap. 1. Wherein the Tranſitory Life conſiſteth: The ſoules Life Eternall. Verſe. 7
  • Chap. 1. Whence the Life of the ſoule proceedeth. Verſe. 8
  • Chap. 1. The Threefold Life is not divided: How God the Father is all. Verſe. 9
  • Chap. 1. A Conſideration whence Life and death cometh, offered to the Minde. Verſe. 36
  • Chap. 2. Of the breaking and raiſing up of Life. Verſe. 16
  • Chap. 5. How the Bloſſom of Life ſpringeth up in the Tincture: alſo how Every Life eateth of its owne Mother. Verſe. 22
  • Chap. 5. How the fierce might manageth its order after an Heavenly manner. Wee have Life and Death before us. Verſe. 63
  • Chap. 5. After this Life there is no alteration, till the End of this worlds Time. Verſe. 129
  • Chap. 5. That which proceedeth out of the Centre of the Eternall Life, continueth; alſo how all words and works continue. Verſe. 132
  • Chap. 6. Of a twofold property in the Eternall Life, Joy and Paine. Verſe. 65
  • Chap. 6. How all ruleth in and over our Earthly Life. Verſe. 72
  • Chap. 8. Of the Temporary Spirits Life, and of the Eternall Spi[•]its Life, and government in this world. Verſe. 1
  • Chap. 8. Of the Fire of the Life of Eternity. Of the Eternall Earth or Subſtantiality. 2
  • Chap. 8. Of our ability to goe out of this dangerous Life into the Eternall Life. Verſe. 16
  • Chap. 8. Of our Longing after an Incorruptible Life. Verſe. 29
  • Chap. 8. Every Life deſireth its Mother, or the beſt that is in its own Centre. Verſe. 30
  • Chap. 8. What is the right Life in every Life: how Nature reacheth after the Liberty. Verſe. 31
  • Chap. 8. The Deepe of the world hath ſuch a Life as the other Creatures have. Verſe. 40
  • Chap. 8. How the Light or Elementary Life in Beaſts is ſimple. Verſe. 50
  • Chap. 8. How the Elementary Life in Man is twofold. Verſe. 51
  • Chap. 8. How there is another Tincture or Life, in the life of this world. Verſe. 53
  • Chap. 8. What the outward Life deſireth. Verſe. 54
  • Chap. 8. Of the ſecond Motion or Life in Man. Verſe. 58
  • Chap. 9. Whence every Government in every Life in this world proceedeth. Verſe. 107
  • Chap. 13. Of a Twofold Life that a childe getteth in the Conception, viz. the two Tinctures corrupted in Adam. Verſe. 34
  • Chap. 14. What wee muſt doe if wee deſire to ſerve God. The Limit of our Life is ſet in the Mothers womb. Verſe. 6
  • Chap. 14. A ſhort Expoſition of the Threefold Life in Man. Verſe. 46
  • Chap. 14. How the Three Lives in Adam were pleaſing to God. Verſe. 47
  • Chap. 14. How the Third Life through the ſuttlety of the Devill did get the predominancy. Verſe. 48
  • Chap. 14. After this Life time there is no Remedy; If wee make our ſelves either an Angell or a Devill, that wee are, and remaine ſo. Verſe. 72
  • Chap. 15. They that will ſinde their owne Life and their children, in Heaven, muſt looſe them in this world. Verſe. 24
  • Chap. 17. How the outward Life conſiſteth of Three Parts. Verſe. 13
  • Chap. 18. How Enoch, Eliah, and Moſes, are entered into the Paradiſicall Life. Verſe. 5
  • Chap. 18. How Saturne leaveth the Life. Verſe. 12
  • Chap. 18. The danger in the outward Life. The ſeede is hatched and brought forth out of Three Mothers. Verſe. 14
• Light.
  • Chap. 1. How the Light and life of God cometh into the ſoule. Verſe. 15
  • Chap. 2. How the fift Forme is the true Originall of Life. How the Light ſhineth in the Darkneſſe, and yet the Darkneſſe remaineth. Verſe. 74
  • Chap. 2. How the Light ſtandeth oppoſite to the Darkneſſe: but the Light is chiefe. Verſe. 89
  • Chap. 4. The Longing of God hath Created all things to the Light, and not to the Darkneſſe. Verſe. 26
  • Chap. 4. The Light conſiſteth in Meekneſſe, and dwelleth in the Liberty. Verſe. 63
  • Chap. 7. How the Light is the Love, and how the Fire is a cauſe of the Light. Verſe. 63
  • Chap. 8. Of the Light of the Majeſty, and of the Light of the Life of the Creatures. Verſe. 5
  • Chap. 9. Wee ſhould not bury our received Talent in the Earth, but ſet our Light upon a Tables. Verſe. 3
  • Chap. 9. Of the Creation of the Light. Verſe. 51
  • Chap. 14. Whence the outward Light or Wiſdome ariſeth. Verſe. 37
• Limitt.
  • Chap. 2. The Limitt of the Eternall Death. Verſe. 29
• Lilly.
  • Chap. 14. What Lilly it is the Devill is not willing to ſmell of. Verſe. 16
• Love.
  • Chap. 2. How Love is the Death of the fierce wrath. Verſe. 86
  • Chap. 2. The fountaine of Love, is the overcoming of the fierce might. Verſe. 92
  • Chap. 3. Of the Birth of the kinde Love, and of the ſixt Forme of Nature, wherein the five Senſes are to be found. God maketh the Genetrix. Verſe. 1
  • Chap. 3. How the ſoureneſſe ſharpeneth it ſelfe in the Love. Verſe. 14.
  • Chap. 12. A cleere Invitation to Love and Concord. Verſe. 10
  • Chap. 12. Wherewith wee are well-pleaſing to the Moſt High: by ſeeking every one with our Love. Much knowledge is not profitable. Verſe. 36
• Lucifer.
  • Chap. 4. Of the heavy Fall of Lucifer. Verſe. 33
  • Chap. 4. The Minde asketh what moved Lucifer to Fall. Verſe. 34
  • Chap. 4. Whence the ſuperiour Principall Dominion cometh. In the Matrix the purpoſe and Imagination of Lucifer is to be underſtood. Verſe. 38
  • Chap. 4. The cauſe of the Pride of Lucifer, and his Angells. Verſe. 40
  • Chap. 4. Lucifer was created in the fourth Forme of the Matrix, where Love and Anger ſtand oppoſite. Verſe. 41
  • Chap. 4. The Deſire of Love is generated in Humility; which was not in Lucifer. Verſe. 44.
  • Chap. 4. The Minde is warned of that whereby Lucifer became a Devil. Verſe. 61
  • Chap. 5. Why Lucifer with his whole Dominion is Fallen. Verſe. 61.
  • Chap. 8. The Fall of Lucifer is compared to the Cold Fire that maketh Ice. Verſe. 42 Chap. 8. Lucifer being a Throne Prince had Free-will like us Men. Verſe. 43
  • Chap. 8. What was Lucifers Fall, and what was not his Fall. Verſe. 44
  • Chap. 9. Of the Creation: Alſo how Lucifer loſt his ſuppoſed Kingdome. Verſe. 50
  • Chap. 10. Lucifer would be Creator in the Tenth Number, he ſought the Eternall Originall Fire which is now his Hell. Verſe. 30
  • Chap. 12. Wee wreſtle for the Crowne which Lucifer once had. Verſe. 46
• Luna.
  • Chap. 10. How Luna ſhineth not of it ſelfe but from Sol. Verſe. 7
• Luſt.
  • Chap. 9. Out of what the provocation or Luſt to copulate in all kindes ariſeth. Verſe. 43
  • Chap. 15. The ſecond leſſon Youth learne is the Beaſtiall Luſt. Verſe. 8
• Lye.
  • Chap. 11. They that goe into a Lye, goe out from Chriſt into the Devill. Verſe. 104
• Magiſtrate.
  • Chap. 12. Of the Office of the Magiſtrate. Advice to Subjects. Verſe. 37
  • Chap. 13. The Office of Princes, but not Babells Tricks are founded in Nature. Babell maketh the Magiſtrate blindfold. The Princes are the True Head of the Church. Verſe. 7
  • Chap. 18. All hunt for the Belly, both the Shepheard and the ſheepe, Magiſtrate and people: ſo that there is very little of the Spirit of God amongſt Men. Verſe. 36
• Majeſty.
  • Chap. 4. The Majeſty hath Generated Nature. Verſe. 88
  • Chap. 11. What the food of the Majeſty is. Verſe. 50
• Maker.
  • Chap. 2. God and the Will have no Maker. Verſe. 7
• Man. Men.
  • Chap. 1. Man belongeth not to the outward World. Verſe. 1
  • Chap. 1. Man hath a Threefold Life. Verſe. 2
  • Chap. 1. How Man may know God, and rightly ſpeake of him. Verſe. 45
  • Chap. 4. The Three Principles ſtand open in no Creature but in Man. Verſe. 58
  • Chap. 4. How God in Love and Anger hath manifeſted himſelfe in Man, and how the Omnipotence of Man was barred up through Adam. Verſe. 76
  • Chap. 5. According to the outward Man wee are ſtrangers in our Mothers Houſe, and therefore underſtand not the Mother Tongue. Verſe. 24
  • Chap. 5. How Man is drawne by two and is in this world as a Ballance. Verſe. 30
  • Chap. 5. When the foure Elements in Man breake, then the ſoule is either in Paradiſe, or in the Abyſſe. Verſe. 126
  • Chap. 6. Wee wholly ſleepe in the outward Man. Verſe. 37
  • Chap. 6. When it is that Man ſeeth with his owne Eyes. Verſe. 39
  • Chap. 6. Man cannot carry the Eternity up and downe, much leſſe the Deity; what that is that maketh Locality, and why God is A. and O. Verſe. 44
  • Chap. 6. All whatſoever can be named is in Man. Verſe. 47
  • Chap. 6. The whole Man conſiſteth of Three Principles, and how that can be. Verſe. 48, 49
  • Chap. 6. How Man was conſtituted of Three Principles, and which they are. Verſe. 55
  • Chap. 6. How Man ſtandeth between the Kingdome of God, and the Kingdome of Hell, and is the ſervant of that he yeeldeth to. Verſe. 56
  • Chap. 6. The Fall of Man toucheth not God. How the number Three dwelleth in the Anger. Verſe. 57
  • Chap. 6. How Mankinde is without beginning. Verſe. 74
  • Chap. 6. How the Eternall Fleſh is hidden in the Earthly Man which muſt periſh. Verſe. 97
  • Chap. 7. The ſoule muſt not ſet the Garland of Pearles upon the old Man. Verſe. 10
  • Chap. 7. How children are begotten in two Kingdomes: alſo of the ſtrife about Man. Verſe. 33
  • Chap. 8. A deſcription of Man before the Fall, in the Fall, in the Regeneration, and after this Life. Verſe. 7
  • Chap. 9. Hell in the Anger, the ſpirit of this world, and the Kingdome of God: All Three ſtrive about Man. Verſe. 17
  • Chap. 9. The Deſire of Man ſtandeth in Three things or Dominions. Verſe. 18
  • Chap. 9. How Man followeth all Three Deſires. Verſe. 23
  • Chap. 9. The Gate of the Deepe ground of Man was barred up by Adam, and opened to the Authour. Verſe. 39
  • Chap. 9. What wee muſt doe to know what Man is. Verſe. 40
  • Chap. 9. Heere the Author beginneth to handle the Image of Man, how Man cometh to be, or is Incarnate. Verſe. 42
  • Chap. 10. How Man ſeeth in two Kingdomes with a twofold Eye: the inward will ſhould be Lord: what Man muſt doe to be like God, and to finde all things. Verſe. 10
  • Chap. 11. How God created Man to his Image: and out of what he is created. Verſe. 10
  • Chap. 11. Mans ability before the Fall, and his Condition. Verſe. 19
  • Chap. 11. Why God Created Man in a ſeaventh Day by himſelfe, and not that Day that the Beaſts were created: alſo why he created but one Man. 20
    • Note that according to our Authours ſetting it downe the 23 verfe of the firſt Chapter of Geneſis is put after the 24 and 25 verſe: and that not without Ground, and ſo the Concluſion of the fift Day, and God ſaw that it was good, followeth then upon the End of the 25 verſe.
  • Chap. 11. How the Man ſoweth ſoule, and the Woman ſpirit: How Adam ſaved Eve and Eve. Adam. Verſe. 24
  • Chap. 11. Of the Devills practice in Mans careleſneſſe and evill conſtellations. Verſe. 37
  • Chap. 18. How Heaven and Earth and all things lye in Man: alſo of the true Heaven. Verſe. 33
  • Chap. 7. What concerneth us Men moſt of all. Verſe. 1
  • Chap. 9. Men can better remember the ſlanders, then that which concerneth the ſoule. Verſe. 27
• Mary.
  • Chap. 6. The Errour of the Auntient that ſppuoſed Mary was one come from Heaven, and not of Earthly Parents. Verſe. 76
  • Chap. 6. Of the Bleſſing of Mary, and how God and Man became one. Verſe. 77
  • Chap. 6. How the Word became Man in Mary. Verſe. 79
• Meekneſſe.
  • Chap. 4. Of the two Centres, the one thirſting after Meekneſſe, the other after fierceneſſe. The Meekneſſe is generated out of the fierceneſſe. Verſe. 67
  • Chap. 5. How the fierceneſſe is changed into Meekneſſe. Verſe. 21
  • Chap. 7. How the Meekneſſe of God holdeth the Anger Captive. Verſe. 68
• Mercy. Mercifulneſſe.
  • Chap. 3. The Word onely can overcome the Wrath, and is rightly called Gods Mercy or Mercifulneſſe. Verſe. 22
  • Chap. 3. An Expoſition of the word Barm-hertzkeit, Mercifulneſſe. Verſe. 23
  • Chap. 16. How at preſent the Mercy of God is grieved for us. Verſe. 28
• Minde. Mindes.
  • Chap. 1. A Queſtion to the Minde why it ſpeaketh more of God then it underſtandeth. Verſe. 37
  • Chap. 2. How the Minde and the poore ſoule ſee the Devills, and the Anger of God: and how it cometh that many fall into deſpaire, and make away themſelves. Verſe. 52
  • Chap. 4. The Minde ſearcheth after the moſt hidden ground which is here ſhewen: alſo how doubting cometh. Verſe. 60
  • Chap. 5. Heere we need an Angelicall Tongue: the Minde underſtandeth a corporeall Thing. Verſe. 55
  • Chap. 7. The whole Deepe likened to the Minde of Man. Verſe. 77
  • Chap. 9. What the Minde in the Deepe is, and in the Creatures. Verſe. 71
  • Chap. 12. The Devill hath ſowne an Evill will into our Minde. 14
  • Chap. 16. What the Deſire of the Hungry and Thirſty Minde is. Verſe. 2
  • Chap. 16. A deſcription of the ſtate of our ſoules or Mindes, before the Creation of the world, and in this Time and valley of Miſery. Verſe. 3
• Miniſters.
  • Chap. 11. A diſcourſe about, the Miniſters of Antichriſt, who will be rich, and have fat Bellies or Livings. Verſe. 96
• Miracles.
  • Chap. 12. A wonderfull Expoſition what the zealous Will can doe in the wonders or Miracles. Verſe. 22
  • Chap. 12. How the Antichriſt hath aſcribed the miracles that have been wrought to the Opinion of thoſe that wrought them. Verſe. 23
• Moone.
  • Chap. 9. Why Women are talkative: how the Moone governeth their Matrix: alſo why the Moon runneth her courſe ſo ſoone. Verſe. 112
• Myſtery. Myſteries. Myſterium.
  • Chap. 1. Of his Labour in vaine who ſeeketh for the Myſtery in the Starres. Verſe. 1
  • Chap. 2. Pride forbiddeth ſearching after Myſteries. Verſe. 3
  • Chap. 3. Why theſe deepe hidden Myſteries are written downe. Verſe. 5
  • Chap. 3. Of the ſeaventh Forme of the Eternall Nature. Wee need not reade many Books, or goe to the Ʋniverſities to underſtand the Myſteries. Verſe. 29
  • Chap. 3. When the ſeaventh Seale is opened, the Great Myſteries of God ſhall be revealed. Verſe. 78
  • Chap. 4. That in the ſeaventh Seale the Myſteries might ſtand open, nothing ſhould heere be omitted. Verſe. 2
  • Chap. 10. It is a narrow way that the Myſterium Magnum is found in. Verſe. 2
  • Chap. 11. By diſputation and debate men may perceive that the world hath loſt the Myſterium Magnum. Verſe. 88
  • Chap. 12. How wee ſhall be crowned with the Crown, the Myſterium Magnum of the Authours ſimplicity in the Myſtery before the Tenth Number: heere he mentioneth his ſtrugling in the attaining of this knowledge. Verſe. 45
  • Chap. 16. A complaint of the Great Depth of the Myſtery: A Petition to the Mercy of God with a Lamentation. Verſe. 94
• Nature.
  • Chap. 1. In the Eternall Nature without the Light of God is the paine and Torment. Onely the Angells and ſoules proceed from the Eternall Nature: why outward things are Tranſitory: the cauſe of the Fall of our ſoules. Verſe. 16
  • Chap. 2. Nature conſiſteth of foure Formes. Verſe. 31
  • Chap. 2. Without Nature there would be no word to Create in the Genetrix. Verſe. 79
  • Chap. 2. Without Nature there is no brightneſſe. How the word of Love is Borne out of Nature. Verſe. 83
  • Chap. 3. Whence kindneſſe in the Fathers Nature and in this world cometh. Verſe. 26
  • Chap. 4. What the vanquiſher of Nature is. Verſe. 22
  • Chap. 4. How the fierceneſſe of the Nature of God would alſo be Creaturely. The fallen Angells have kindled the Matrix which is now their Eternall habitation. Verſe. 42
  • Chap. 4. How the Divine Nature is free from the fierce Darkneſſe. Verſe. 70
  • Chap. 4. That which is without Nature cannot helpe us, becauſe we are borne out of Nature. Verſe. 87
  • Chap. 4. The Eternall Divine Nature is our Mother and food: our ſoule is Gods food. Verſe. 89
  • Chap. 5. Nature in the ſpirit of Man, and in the Spirit of God is one ſubſtance. Verſe. 94
  • Chap. 9. The deſcription of the Wheele of Nature, how God is totally every where. Verſe. 67
  • Chap. 9. A Portraiture of the Wheele of Nature. Verſe. 68
  • Chap. 9. A further Expoſition of the Centre of Nature. Verſe. 80
  • Chap. 9. How the outward Nature longeth to be delivered from vanity. Verſe. 93
  • Chap. 9. How Nature vehemently longeth to be freed from vanity. Verſe. 113
  • Chap. 13. How the Mother the Eternall Nature lamenteth for the evill children whom ſhee hath given up to be devoured, and chooſeth a new Sonne. Verſe. 51
  • Chap. 13. How the Eternall Nature deſireth not Art, but Obedience. Verſe. 54
  • Chap. 14. How wee lie captive in the outward Nature, and of our pretious Jewell hidden therein. Verſe. 2.
  • Chap. 15. The Mother of Nature beareth a young Sonne, who will ſhorten the Dayes of wickedneſſe. Verſe. 4
• Opinion. Opinions.
  • Chap. 11. Of the diſtreſſed ſoule that knoweth not what Opinion to chooſe. Verſe. 82
  • Chap. 12. How farre Opinions are Tolerable that are held in God, and not to be rejected. Verſe. 24
  • Chap. 12. Of the Opinions about the Cup and Perſon of Chriſt, in Germany. Thoſe that are zealous in an Opinion, hang to the Tayle of Antichriſt. Verſe. 31
• Paradiſe.
  • Chap. 5. Of Paradiſe. Adam was in this world in Paradiſe. Verſe. 69
  • Chap. 5. Paradiſe is both within and without this world. God is every where. Verſe. 116
  • Chap. 5. Where Paradiſe is, into which the ſoules of the holy children of God enter. Verſe. 125
  • Chap. 5. What ſoules goe into Paradiſe, and what into Hell. Verſe. 127.128
  • Chap. 7. How long Adam was in Paradiſe before he fell aſleepe. Verſe. 29
  • Chap. 7. How young People ſet the Garland of Paradiſe upon the Serpent. Verſe. 51
• Pardon.
  • Chap. 11. Of Praying. Alſo of the wrong meaning of Pardon of ſinnes. Verſe. 54
• Patience.
  • Chap. 16. How the ſoule in Patience remaineth under the Croſſe. Verſe. 91
• Perfection.
  • Chap. 2. The Divine Minde in the Heart of God is onely Perfection, and how wee comprehend that which is Perfect in our Minde. Verſe. 67
• Perſon. Perſons.
  • Chap. 1. Of the ſecond Perſon, the brightneſſe of the Father. Verſe. 50
  • Chap. 2. Why the Father is the Firſt Perſon. The Deſire in the Will is the firſt. Verſe. 10
  • Chap. 2. The working of the Three Perſons. Verſe. 63
  • Chap. 4. The Light conſiſteth in Meekneſſe, and dwelleth in the Liberty. Alſo of the Three Perſons. Verſe. 63
  • Chap. 4. Why the Father and Sonne are called two Perſons. Verſe. 69
  • Chap. 4. How the Third Perſon is the Imager and Formour in Nature. Verſe. 77
  • Chap. 4. How the Third Perſon manageth the ſword of Omnipotency. Verſe. 78
• Petition.
  • Chap. 16. An Expoſition of the firſt Petition of the Lords Prayer: the will is the ſoules wedding Chariot. Verſe. 45.46.47.48
  • Chap. 16. An Expoſition of the ſecond Petition of the Lords Prayer. Verſe. 49.50.51.
  • Chap. 16. An Expoſition of the Third Petition of the Lords Prayer. Verſe. 52.53.54.55.56.57.58
  • Chap. 16. An Expoſition of the Beginning of the fourth Petition of the Lords Prayer. Verſe. 60.61.62
  • Chap. 16. An Expoſition of the latter part of the fourth Petition of the Lords Prayer: alſo what lyeth hidden in the word Tetragrammaton and Adonai. Verſe. 64.65.66
  • Chap. 16. An Expoſition of the fift Petition of the Lords Prayer. Verſe. 67.68.69.70.71.72.73.74.75
  • Chap. 16. An Expoſition of the ſixt Petition of the Lords Prayer. Verſe. 76.77.78.79.80
  • Chap. 16. The Beginning of the ſeaventh Petition of the Lords Prayer. Verſe. 81.82.83
  • Chap. 16. An Expoſition concerning the ſoule: alſo of the ſeaventh Petition of the Lords Prayer. Verſe. 89
• Philoſophers.
  • Chap. 2. An admonition to the Philoſophers. Verſe. 91
  • Chap. 5. The Authour tells the Philoſophers of the Creating the world in ſix dayes. Verſe. 46
• Phyſicians..
  • Chap. 2. Phyſicians now underſtand not the Centre of Sulphur, Mercury, and Sal, nor the Divines the Spirit of the holy Scriptures. Verſe. 17
• Planet. Planetts.
  • Chap. 9. Of the property of the Planet Saturne. Verſe. 63
  • Chap. 9. What the Deſire of the Planet Saturne is. Verſe. 65
  • Chap. 9. A deſcription of the Planet Jupiter. Verſe. 66
  • Chap. 9. How the Planet Saturne and the Moone, ſtand oppoſite one to another. Verſe. 84
  • Chap. 9. Of the Operation of the Planet Jupiter. Verſe. 85
  • Chap. 9. Of the Operation of the Planet Mercury, where Life taketh beginning: alſo of Mars. Verſe. 86
  • Chap. 9. The deſcription of the Planet Venus: who hath a peculiar Luſtre of its owne. Verſe. 87
  • Chap. 9. The Planet Mars ſtandeth above the Sun, he is Poyſon and Anger, and betokeneth the fierceneſſe of the Fire. Verſe. 97
  • Chap. 9. The Planet Jupiter ſtandeth above Mars, and maketh the Braine. Verſe. 98
  • Chap. 9. The Planet Saturne ſtandeth above Jupiter, and maketh the Brainpan. Verſe. 99
  • Chap. 9. The Planet Venus ſtandeth under the Sunne: alſo what Venus maketh and cauſeth. Verſe. 100
  • Chap. 9. The Planet Mercury ſtandeth under Venus; alſo what he cauſeth. Verſe. 101
  • Chap. 9. The Moone ſtandeth under the Planet Mercury: the operation and feare of the Moone; The Moone flattereth with the Centre of the Earth, and Centre of the Sunne. Verſe. 102
  • Chap. 9. How the Planets are to be tranſpoſed, the Moone and Saturne make the body. Verſe. 64
  • Chap. 9. Of the Operation of the Three Planetts above the Sunne, and the three under the Sunne which is in the midſt. Verſe. 96
  • Chap. 9. The Dominion of all Creatures is like the Dominion of the Planetts. Verſe. 103
  • Chap. 9. As the Planetts draw vertue from the Sunne, ſo doth the life from the Heart. Verſe. 104
  • Chap. 9. Of the Rule of the Three Planetts above the Sunne, and of the Three beneath the Sunne. Verſe. 108
  • Chap. 10. Outward Reaſon cannot underſtand the Courſe of the Planetts. Verſe. 24
  • Chap. 11. How the mixture is made: alſo of the working of the Planetts with the ſeede.
  • Chap. 18. Wherein the outward Life conſiſteth: alſo of the Spirit of the Planetts. Verſe. 11
• Pope. Popery.
  • Chap. 16. Admonition to the Roman Pope and Emperour. Verſe. 25
  • Chap. 12. Whence Popery is growne. The Anti-chriſtian Prieſt-Devill hath led the People aſtray. Verſe. 20
• Portion.
  • Chap. 17. Man runneth after that which would run after him if he were vertuous and honeſt: Every one hath his ſufficient Portion. Verſe. 21
• Power.
  • Chap. 11. He that hath Power in God is no Simon Magus. Verſe. 74
  • Chap. 16. How the Reaſon-Spirit of the Starres alſo longeth after the Divine Power. Verſe. 32
  • Chap. 16. How the ſoule in the Fall of Adam was captivated by two Fires: alſo how the ſoule hath the Power of Nature. Verſe. 87
• Pray. Prayer.
  • Chap. 16. How wee muſt roote out the Abomination out of the ſoule when wee deſire to Pray. Verſe. 18
  • Chap. 16. Why Chriſt came in the Fleſh: alſo what he hath taught us to Pray. Verſe. 37
  • Chap. 16. How we enter into God when we Pray: and how the ſoule eateth at Gods Table. Verſe. 99
  • Chap. 9. How the Devill taketh away the Earneſtneſſe and vertue of the Prayer out of the Heart. Verſe. 32
  • Chap. 9. What Prayer it is which is no Prayer: whereby the Name of God is miſ-uſed. Verſe. 33
  • Chap. 9. What Prayer is: and how Men muſt ſtrive againſt the Devill. Verſe. 34
  • Chap. 16. How God heareth our ſoule in Prayer: There are Three Principles in the ſoule. Verſe. 14
  • Chap. 16. God dwelleth not a farre of: A warning againſt falſe Thoughts in Prayer. Verſe. 17
  • Chap. 16. Concerning Prayer. Verſe. 27
  • Chap. 16. What that Prayer is which Chriſt hath taught us: No Tongue can ſufficiently expreſſe the contence of that Prayer, nor of the Goſpel. Verſe. 38
  • Chap. 16. The Authour ſets downe but a briefe contence of the Lords Prayer. Verſe. 40
  • Chap. 16. An Expoſition of the Lords Prayer from the 41. to the 104. Verſe.
  • Chap. 16. The Lords Prayer conteineth ſeaven Petitions, with an Entrance and Concluſion; alſo what the ſoule attaineth therein. What the Amen is. Alſo of the ſubtileneſſe of the will of the ſoule. Verſe. 100
  • Chap. 16. Of the Three Perſons of the Trinity in the Concluſion of the Lords Prayer. Verſe. 103
• Prieſt. Prieſts.
  • Chap. 11. A ſaying to the blinde world that ſuppoſeth that the Myſtery of God ſhould not be touched but by the Prieſt alone. Verſe. 77
  • Chap. 14. Admonition to goe out from the Prieſts Contentions. Who is a right Chriſtian. Alſo our Duty in maintenance of the Earthly Body. Verſe. 25
• Principle. Principles.
  • Chap. 5. How the Principle is divided into two Dominions, as into Love and Anger. Verſe. 19
  • Chap. 5. Wherein a Principle doth conſiſt. Verſe. 108
  • Chap. 5. How the ſecond Principle is in the midſt of both the Principles. Verſe. 113
  • Chap. 5. How the ſecond or Divine Principle is the power of the Firſt. Verſe. 114
  • Chap. 5. How the ſecond Principle worketh in the outward Principle. Verſe. 115
  • Chap. 6. How the Third Principle was Created, and what it is. Verſe. 62
  • Chap. 6. A deſcription of the Third Principle. Verſe. 63
  • Chap. 6. How this Third Principle would be if the Sunne were extinguiſhed. Verſe. 66
  • Chap. 7. What the Third Principle is, as alſo the Third Life in God. Verſe. 80
  • Chap. 1. The Authour will ſhew the Ground of the Principles. Verſe. 43
  • Chap. 5. Where the diſtinction in the Three Principles beginneth. Verſe. 100
  • Chap. 11. How all the Three Principles Deſire Man. Verſe. 108
  • Chap. 11. In God there is no Dominion, but in the Three Principles: alſo whence the Guilt cometh that any thing periſheth. Verſe. 109
• Rabbies.
  • Chap. 13. How thin the Rabbies in Germanie are, of a thouſand ſcarce a hundred left. Verſe. 40
  • Chap. 14. The Schoole Rabbies hate the Example of young Tobiah. Verſe. 59
• Rainbow.
  • Chap. 6. A deſcription of a Rainbow, and its colours. Verſe. 69
  • Chap. 6. How Chriſt ſhall appeare upon ſuch a Rainbow at his Comming. Verſe. 70
  • Chap. 16. What the Rainbow and the Body of Chriſt is, which Myſtery no Tongue can Expreſſe. Verſe. 93
• Reaſon.
  • Chap. 3. Blinde Reaſon will goe above the Heart of God like the Devill. Verſe. 32
  • Chap. 5. The Gliſtering Art in Reaſon is a hinderance to the Light. Verſe. 32
  • Chap. 5. Of Reaſons blindneſſe in knowing what the Earth, Stones, and Elements are Generated of. Verſe. 79
  • Chap. 6. This writing is no word of outward Reaſon. Verſe. 8
  • Chap. 6. Admonition to blinde Reaſon to ſee with inward Eyes. Verſe. 38
  • Chap. 7. What Reaſon judgeth concerning the Danger of being overcome by the world. Verſe. 15
  • Chap. 15. Reaſon thinketh it will be no otherwiſe now then in former Times. Verſe. 17
  • Chap. 15. How Reaſon walketh wiſely in outward Things, but the ſoule is forgotten. Verſe. 23
  • Chap. 16. How the Devill captivateth us in Reaſon, and deceiveth us by it. Verſe. 30
• Reſt.
  • Chap. 4. In the ſix Formes there is no Place of Reſt. The ſoure Mother is the Reſt of the hungry Nature. Verſe. 8
• Regenerate.
  • Chap. 9. The ſpirit of the Regenerate ſoule ſearcheth through all the Three Principles. Verſe. 41
• Rejoyce.
  • Chap. 12. They ſhould Rejoyce who are deſpiſed for their fearing of God. Verſe. 39
• Revelation.
  • Chap. 3. The cauſe why the Revelation hath not hitherto been fundamentally underſtood, is becauſe it hath not been in Mans Ability. Verſe. 39
• Riches.
  • Chap. 6. What Tranſitory Riches, and what Eternall Riches are. Verſe. 33
  • Chap. 10. How the Riches of this world are but Droſſe and Dung. Verſe. 8
• Rule.
  • Chap. 17. The Rule of the Spirit of this world, and of the Spirit of God. Verſe. 17
• Renewing.
  • Chap. 18. How in the Renewing of the will the framed Subſtance is renewed. Verſe. 22
• Scriptures.
  • Chap. 5. The Authour hath no other knowledge of the Creation then that of the Holy Scriptures. Verſe. 80
  • Chap. 7. To be able to ſay all the Holy Scriptures without Booke bringeth no ſalvation. Verſe. 3
• Sea.
  • Chap. 5. The Glaſſie Sea is the Water Spirit. Verſe. 11
  • Chap. 8. The Cauſe of the Great Sea. Verſe. 46
• Seeker.
  • Chap. 4. The Authour judgeth not the blinde Seeker, he ſhall finde his reward. Verſe. 51
• Seale. Sealed. Seales.
  • Chap. 3. The Time from the beginning to the End is the ſeaventh Seale, wherein the ſix Seales accompliſh their work: where, (in the Heart of God) Men have found Wonders. Verſe. 41
  • Chap. 3. After the Opening of the ſeaventh Seale, the Archſhepheard will feed his ſheepe himſelfe. Verſe. 80
  • Chap. 9. The world ſince the Fall of Adam hath but one Eye: but by the ſeaventh Seale it hath two Eyes. Verſe. 106
  • Chap. 15. Now is the Time of the Laſt Seale, wherein the helliſh wonders come to light. Verſe. 3
  • Chap. 18. The Starre which hath broken the Seale is appeared. Verſe. 4
  • Chap. 3. Wherefore God hath Sealed us and left us Blinde. Verſe. 60
  • Chap. 3. The ſeaven formes are the ſeaven Seales of God, out of which the powerfull Word is Generated. Verſe. 21
  • Chap. 3. The Time is that the ſeaven Seales are broken open. Verſe. 38
  • Chap. 3. Of the Glaſſie Sea. The ſix Seales are the Birth of the Eternall Nature. Verſe. 44
  • Chap. 3. Wherefore the Word of God muſt enter into the ſharpneſſe of Death, where he brake the ſeaven Seales in the ſoule. Verſe. 54
  • Chap. 3. How any in God have power to Open the ſeaven Seales in the deſirous Minde. Verſe. 68
  • Chap. 3. The Seales are hidden from the Whore till ſhee hath devoured her ſelfe. Verſe. 75
  • Chap. 4. The Spirit openeth the Seales in the Thoughts: He manifeſteth the Deity in Nature: He is the power of the Brightneſſe. Verſe. 82
  • Chap. 5. The Seales bring their Wonders to Light under the worldly Governments. Verſe. 64
• Search.
  • Chap. 2. How wee may ſearch aright and finde. Verſe. 4
• Seaventh. Seaventy two.
  • Chap. 9. What the ſeaventh Number in the Centre is. Verſe. 74
  • Chap. 9. In the number Seaventy two lyeth the Greateſt ſecret, the Originall of Contention. Selves. Verſe. 78
  • Chap. 3. Admonition to conſider our ſelves: alſo of Heaven and the Anger of God. Verſe. 28
• Senſes.
  • Chap. 3. Of the Birth of the kinde Love, and of the ſixt forme of Nature, wherein the five Senſes are to be found; God maketh the Genetrix. Verſe. 1
• Sermons.
  • Chap. 18. The Antichriſt is a hinderance to the ſoule with the filling Peoples Eares with Sermons. Verſe. 35.
• Sex. Sexes.
  • Chap. 9. By a flaming Iron the two Properties in Male and Female Sex are deciphered. Verſe. 47
  • Chap. 9. Of the two kindes or Sexes, Maſculine & Feminine. Why the Man is the Head. Verſe. 110
• Shepheard. Shepheards.
  • Chap. 13. A Reproofe againſt the Whore: alſo of a ſimple Shepheard that ſhall feed us. Verſe. 44
  • Chap. 14. The true Catholick way: alſo who is a true Shepheard of Chriſt. Verſe. 20
  • Chap. 18. How can a Wolfe make a Shepheard over ſheepe. Verſe. 44
  • Chap. 14. The falſe Biſhops appoint Shepheards according to favour, and in reſpect of their Art. Verſe. 21
  • Chap. 15. A Speech to the falſe Shepheards of Chriſt. Verſe. 20
  • Chap. 15. A Speech to the Antichriſtian Shepheards of the New Order. Verſe. 22
  • Chap. 18. The wayes of the Good and of the Bad Shepheards. Signes. Verſe. 43
  • Chap. 9. How the Twelve Signes part themſelves into two Governments. Verſe. 72
• Simple.
  • Chap. 3. Advice to the ſimple Holineſſe. Verſe. 85
• Sinne. Sinner. Sinnes.
  • Chap. 11. The falſe ſoule ſeeketh after no righteouſneſſe, but onely that it may cover its Sinne. Verſe. 44
  • Chap. 11. How the Sinner ſhould have his forgiveneſſe pronounced. Verſe. 65
  • Chap. 11. How God forgiveth our ſinnes when wee pray to him. Verſe. 55
  • Chap. 11. How he is miſtaken who ſuppoſeth he is delivered from his old ſinnes when he ſinneth anew. Verſe. 58
• Snare. Snares.
  • Chap. 6. Of our ſnare, and the Excellency of Patience. Verſe. 34
  • Chap. 12. Men ſhould not looke after Pomp and Pride; alſo which are the Snares and Netts of the Devill. Verſe. 40
  • Chap. 14. The world is full of ſnares to entangle the poore ſoule: alſo what that is which hindereth that the Devill doth not devoure every ſoule. Verſe. 43
  • Chap. 14. An Expoſition of the ſeaven Coards or ſnares: alſo an Expoſition of what the ſoule undergoeth in the tryall before it getteth through. Sodom. Verſe. 53
  • Chap. 8. How the Devills purpoſe concerning Sodom was nullified. Verſe. 47
• Sonne. Sonnes.
  • Chap. 3. Of the Sonne the brightneſſe of the Father, what proceedeth from it, and is created by it. Verſe. 3
  • Chap. 3. How wee muſt ſeeke the Sonne of God in the Manger if wee will finde all. Verſe. 30
  • Chap. 4. The Sonne is one with the Father: alſo what his ſole will is called. Verſe. 71
  • Chap. 6. Of the two Sonnes, the one ſaying yes, the other no. Verſe. 26
• Sophiſt. Sphiſter. Sophiſters.
  • Chap. 5. The Sophiſt looketh upon the wiſdome of the world; but this Author not: he mentioneth his Joy in the Wonders of God. Verſe. 1
  • Chap. 5. Admonition to the Children of God concerning the contention of the Sophiſters. Verſe. 70
  • Chap. 9. A reproofe againſt the Sophiſters ſlaunderings and blaſphemings in the Pulpit. Verſe. 29
  • Chap. 10. The Author-ſpeaketh to the Sophiſter, and the ſtubborne Whore that ſitteth upon the ſtoole of Peſtilence, Verſe. 34
  • Chap. 11. Of the Sophiſter who is the Devills Prieſt: alſo of thoſe that fall into ſinnes againſt their will. Verſe. 43
  • Chap. 11. The Sophiſter is as Profitable to the Church, as a fift wheele in a wagon.
  • Chap. 11. The Sophiſter were better in a Hogſty then in a Pulpit. Verſe. 76
• Soule. Soules.
  • Chap. 1. The Soule is a fire and needeth food. Verſe. 4
  • Chap. 1. How the Soule dwelleth in the Body, and is captivated by the Humane Spirit. Verſe. 10
  • Chap. 1. The Soule liveth in another ſubſtance beſides the Spirit of the Elements. Verſe. 11
  • Chap. 1. Of the Originall-of the faculties of the Soule out of the Eternall Nature: and how God dwelleth meerely in himſelfe. Verſe. 12
  • Chap. 1. How the Soule deſireth to preſſe out from the Band of Nature into God. Verſe. 14
  • Chap. 1. No Nature felt in the Divine Life; The Soule is a Fire in the Eternall Nature: The Soule is a Spirit, having ſeaven Formes, wherein Heaven and Hell conſiſt. The Authour here underſtandeth the Eternall Birth. Verſe. 19
  • Chap. 1. How the Soule cometh to ſee, and to be able to ſpeake of its Native Country. Verſe. 21
  • Chap. 2. Of the Light of the Soule: alſo of its fall, and how it muſt enter into the Light againe. Verſe. 49
  • Chap. 2. How it is with the Soule that attaineth not the Light of God: and how it is regenerated anew againe. Verſe. 55
  • Chap. 3. The Condition of the Soule, when Adam was gone out from the Word, it was in the ſeaven Seales of the Father. Verſe. 56
  • Chap. 5. How the Soule looſeth the Majeſty of God, and is called a Caſtaway Devill. Verſe. 95
  • Chap. 5. How Adams Soule was captivated by the Anger of God. Verſe. 146
  • Chap. 6. The difference between the Soule and the Word. Verſe. 86
  • Chap. 6. How the Word and the Soule ſtand not as two Perſons. Verſe. 87
  • Chap. 6. An Earthly Similitude of the Iron and Fire, ſhewing how the Soule dwelleth in the Deity, and the Deity in the Soule. Verſe. 88
  • Chap. 6. How the Soule trembled at the Priſon of this Fleſh: and why God became Man. Verſe. 95
  • Chap. 6. How our Soule getteth incomprehenſible Fleſh. Verſe. 96
  • Chap. 7. What Reſolution the Soule muſt take againſt the ſtriving Minde and the Devill. Verſe. 8
  • Chap. 8. The Soule, beneath is in Hell, and above is in God in Heaven. Verſe. 10
  • Chap. 8. Of the fainting of the Devill before the Earneſt Soule. Verſe. 12
  • Chap. 8. How the Soule is a Fire that receiveth the property of its food. Verſe. 20
  • Chap. 8. How the Soule ſtandeth between two Principles: alſo of the deſire of the Body. Verſe. 21.
  • Chap. 8. How the Soule muſt watch: how it muſt forſake its own power. Verſe. 23
  • Chap. 8. How the Soule deſireth to be out of this Earthly Mother, and deſireth the Eternall Reſt. Verſe. 60
  • Chap. 8. How the poore Soule lyeth captive in the Spirit and Tincture of this world. Verſe. 61
  • Chap. 8. How the Soule hath not its own Tincture, but lyeth in impotency. Verſe. 62
  • Chap. 8. How the Soule of Adam is gone out from the Luſtre of God into the Spirit of this world. Verſe. 63
  • Chap. 8. The miſerable condition of the Soule after the fall of Adam: the cloſing of the ſeaven Seales. Verſe. 64
  • Chap. 8. How the Centre of the Soule cannot helpe it ſelfe. Verſe. 65
  • Chap. 8. How the Kingdome of Hell would have triumphed over this faire Creature the Soule. Verſe. 66
  • Chap. 8. How the Soule came againe into its firſt Mother. Verſe. 69
  • Chap. 9. How the poore Soule is between Heaven and Hell. Verſe. 22
  • Chap. 9. The Soule muſt not diſpute with the Devill. Verſe. 37
  • Chap. 11. The Soule ſtandeth a degree deeper then the Sunne. Verſe. 17
  • Chap. 11. Out of what the Soule is rouzed and awakened: the Soule is Gods childe: alſo of the food of the Soule. Verſe. 18
  • Chap. 11. A deſcription of the Soule, how it is ere it is in the ſeede. Verſe. 32
  • Chap. 11. How the Soule hath a hard Combate againſt the Evill innate properties. Verſe. 36
  • Chap. 11. How the Soule muſt be, that it may be acknowledged for a childe of God. Verſe. 49
  • Chap. 11. The Soule is the Devills moſt beloved Lodging. Verſe. 60
  • Chap. 12. What is moſt profitable for Man to doe: alſo what the Soule taketh with it when it departeth from the Body. Verſe. 1
  • Chap. 14. Not in the Oaſt but in the Verbum Domini the Soule eateth at the Table of God: alſo where the Soule and the Spirit of the Soule dwelleth. Verſe. 12
  • Chap. 14. How the Soule is freed from the Devills aſſaults: which the Soule hath a hard task of. Verſe. 13
  • Chap. 14. How the Soule muſt fight againſt the Devill, and overcome him. Verſe. 15
  • Chap. 14. Of the Great danger a Soule is in, in this life: what the Centre of the Soule is: what the Tincture is: alſo of the true name SOULE. Verſe. 26
  • Chap. 14. In the Eternall Water the Soule is an Angell. Alſo concerning the Fathers ſtanding ſtill. Verſe. 28
  • Chap. 15. How all committed abominations ſhall flow up in the Soule. Verſe. 14
  • Chap. 16. A ſimilitude of the feare and diſquietneſſe of our Soule in this Body. Verſe. 4
  • Chap. 16. How the Spirit of this world (in fleſh and bloud) overwhelmeth the Soule. Verſe. 6
  • Chap. 16. How the poore Soule receiveth heavenly refreſhment. Verſe. 8
  • Chap. 16. Of the Great Humility of the redeemed Soule. Verſe. 9
  • Chap. 17. Where the Soule dwelleth. Verſe. 9
  • Chap. 18. How the Soule is, that departeth from the body without Converſion Verſe. 23
  • Chap. 18. How the ſorrow and lamentation of the Soule goeth on: and how the Soule giveth up it ſelfe. Verſe. 24
  • Chap. 18. A ſimilitude of the ſtate of the Soule after its departure. Verſe. 25
  • Chap. 18. What joy or recreation the wicked Soule hath. Verſe. 26
  • Chap. 18. Of the Condition of the Soule, that converteth at the very laſt. Verſe. 28
  • Chap. 18. Of the Condition of the earneſt zealous Soule that feareth God. Verſe. 29
  • Chap. 1. In the Eternall Nature without the Light of God is the paine and Torment: Onely the Angels and Soules proceed from the Eternall Nature: why outward things are tranſitory: alſo the Cauſe of the Fall of our Soules. Verſe. 16
  • Chap. 2. Men ſhould not truſt their Soules with any Man. Verſe. 5
  • Chap. 2. Angells and Soules are Eternall. Verſe. 64
  • Chap. 12. How the Antichriſtian Soules are after Death till Judgement. Verſe. 28
  • Chap. 18. How the Spirit of God cannot be awakened in ſome Soules: alſo what Soule can, and what cannot be converted. Verſe. 47
• Sound.
  • Chap. 4. Further deſcription of the ſound, and its operation. Verſe. 73
  • Chap. 4. How the will which putteth forth from the Heart, produceth and formeth the ſound. Verſe. 74
• Space.
  • Chap. 1. How the vaſt ſpace deſireth contraction, and that there muſt be a contrary will, or elſe nothing would be, neither Darkneſſe nor Light, Life nor Death. Verſe. 33
  • Chap. 2. What hath ſhut the vaſt ſpace into a narrow roome. Verſe. 15
• Spheare.
  • Chap. 10. The Spheare of the wiſe Magiſts and Mathematicians is not perfect, of the wonderfull turning of the wheele of Nature. Verſe. 25
• Spirit. Spirits.
  • Chap. 1. The Spirit of God is not ſubject to the Band of the Eternall Nature. Verſe. 13
  • Chap. 2. The Brimſtone Spirit is the will in the foure Formes, wherein the Devills dwell Verſe. 37
  • Chap. 4. The Spirit deſireth to bring the Light forth in its higheſt Depth. Verſe. 1
  • Chap. 4. Of the ſeaventh Forme. Alſo how a Spirit is, and how it ſubſiſteth. Verſe. 5
  • Chap. 4. A ſimilitude deſcribing the Out-flowne Aire and Spirit of God. Verſe. 79
  • Chap. 4. Of the further working of the Spirit. Verſe. 81
  • Chap. 4. How the Spirit differeth from the Body. Verſe. 84
  • Chap. 4. The Spirit is not the Light, but the blower up of the Light. Verſe. 85
  • Chap. 5. Men ſhould not judge leaſt they fall on the ſword of the Spirit, which will reprove the World for Sinne, Righteouſneſſe, and Judgement. Verſe. 4. 5. 6. 7
  • Chap. 5. How the Spirit of this world may know it ſelfe. Verſe 28
  • Chap. 5. How the Spirit that proceedeth from God, openeth the underſtanding of the Minde. Verſe. 29
  • Chap. 5. How the Spirit proceedeth from the Father and the Word. Verſe. 37
  • Chap. 5. Whither the Spirit goeth when it goeth forth from the Father and Sonne. Verſe. 39
  • Chap. 5. How the Holy Spirit revealeth the Opened Seales. Verſe. 42
  • Chap. 5. The Aime of the Different Wiſdome. The Touch-ſtone to try whether the Spirit of God, or the Spirit of the Devill ſpeaketh. Verſe. 74
  • Chap. 5. How the Spirit hath brought all the Three Principles into a Body. Verſe. 89
  • Chap. 5. The comparing of the Spirit of Man with the Eternall Spirit, and the Number-Three. Verſe. 90
  • Chap. 5. As the World is ſpoken forth from the Spirit, ſo is it alſo in Mans Spirit. Verſe. 91
  • Chap. 5. The Spirit of Man hath in it ſelfe the Kingdome of God, of Hell, and of this World: alſo how all was without Beeing till the A. and O. Verſe. 92
  • Chap. 5. The Centre was but one Spirit: How all came to be thick, groſſe, and hard, as it were oppoſite to the Majeſty of God. Verſe. 99
  • Chap. 5. How the Aire or Winde is not the Spirit of the Number-Three. Verſe. 102
  • Chap. 6. How the Spirit of God Ruleth in us: and how the ſoule attaineth the Paradiſicall Garland. Verſe. 32
  • Chap. 6. As the Spirit is, ſo is the body of it. Verſe. 59
  • Chap. 7. How often unwillingly the Holy Ghoſt is called a Devill, and the Devill accounted a good Spirit. Verſe. 60
  • Chap. 8. A ſimilitude of the going forth of the Spirit in a Red hot Iron. Verſe. 6
  • Chap. 8. How no Spirit deſireth to come out from its Mother againe. Verſe. 59
  • Chap. 9. Hee on whom the underſtanding of this Spirit falleth, he underſtandeth it. Verſe. 4
  • Chap. 9. Of the roote of the Fire-Spirit, and of the impotent Aire-Spirit. Verſe. 54
  • Chap. 10. How the Spirit of God hath planted and created a Modell in his will. Verſe. 15
  • Chap. 11. Of the Breathing in of the Aire-Spirit, and the Spirit of the ſoule. Verſe. 15
  • Chap. 11. How the Spirit of this World introduceth its Government alſo in the ſeede. Verſe. 34
  • Chap. 14. How wee are ſubjected to the Spirit of this world from our Entrance into the womb of our Mother. Verſe. 4
  • Chap. 17. How the outward Spirit ſhould looke after outward things. Verſe. 6
  • Chap. 18. How the outward Spirit hath inſinuated it ſelfe into the ſoule. Verſe. 34
  • Chap. 3. How the ſix Spirits have executed their fierce might in us. Verſe. 50
  • Chap. 4. Wherefore and of what the Spirits are created. Verſe. 29
  • Chap. 4. The Spirits are created out of the Centre of the Eternall Minde. Verſe. 31
  • Chap. 4. How the Creation of the Spirits was. Verſe. 36
  • Chap. 4. The Spirits are created every one according to its kinde. Verſe. 37
  • Chap. 4. Of the Spirits that have their originall out of the Inceptive will. Verſe. 54
  • Chap. 4. Out of what the Earthly and Watery Spirits are. Verſe. 55
  • Chap. 4. The Spirits are incomprehenſible to us. The Authour will ſhew us the Government of Heaven further, and then the Government of Man. Verſe. 57
  • Chap. 5. When it is that the ſix Spirits ſhall be knowne. Verſe. 47
  • Chap. 5. When the hidden Spirits goe into the Ether: alſo of the Time when the ſeaventh Seale taketh its beginning knowne by the Authour. Verſe. 48
  • Chap. 5. How the Spirits of Darkneſſe lie captive. Verſe. 110
  • Chap. 10. How the Creating of the Spirits was. Verſe. 16
  • Chap. 14. Of the ſix Spirits of Nature: alſo of the Originall of Mobility. Verſe. 27
• Starre. Starres.
  • Chap. 7. How every Starre hath a ſeverall property. Verſe. 74
  • Chap. 3. The Word is in the Father, and hath the ſeaven Starres or Formes in its power. Verſe. 47
  • Chap. 3. Wee are under the power of the ſeaven Starres, or ſeaven Spirits of the Fathers Nature. Verſe. 48
  • Chap. 5. How the Image of the wiſdome of God hath the ſeaven Starres. Verſe. 43
  • Chap. 6. Out of what the Starres are: alſo why they are to us innumerable. Verſe. 41
  • Chap. 7. If the Starres and Elements had not been created, the Ground of Nature had not been manifeſted to the Angells. Verſe. 25
  • Chap. 7. Out of what the Starres are, and their property. Verſe. 72
  • Chap. 7. The cauſe of the Burning of the Starres: alſo how they awaken all Creatures. Verſe. 73
  • Chap. 9. Of the Tinctures number ſix, and of the Spirits number ſix; which together make Twelve in Number; or the Starres which the Woman in the Revelation weareth Verſe. 73
  • Chap. 10. How the Starres are children of the Sunne: very great things are to be concealed heere. Verſe. 17
  • Chap. 10. How God on the fourth Day created the Sunne and the Starres. Verſe. 19
  • Chap. 11. Of the working of the Starres in the Creatures, to the manifeſtation of the wonders of God. Verſe. 35
  • Chap. 11. How the ſoule can ſubdue the power of the Starres, which indeed would faine be delivered from vanity. Verſe. 38
• Sting.
  • Chap. 2. The ſoure harſhneſſe is the Mother of the Sting or Goad: alſo how in the Liberty it becometh joyfull, and how the fift Forme riſeth up. Verſe. 73
• Stone.
  • Chap. 6. The Eternall Fleſh is the Noble Philoſophers Stone, which the Magi finde. Verſe. 98
  • Chap. 6. There is nothing like the Philoſophers Stone: It is manifeſt and alſo hidden. Verſe. 99
  • Chap. 6. Of the Excellency of the Stone. Verſe. 100
  • Chap. 6. The great joy which he hath that findeth the Stone. Verſe. 101
  • Chap. 6. This Stone is the ſlighteſt and moſt contemptible. Verſe. 102
  • Chap. 6. The power of thoſe that have this Stone: they who rightly ſeeke it, finde it: others ſcorne it. Verſe. 103
  • Chap. 7. What help the ſoule getteth in its earneſtneſſe: alſo how little knowledge is neceſſary for the attaining of the Corner-Stone. Verſe. 9
  • Chap. 7. The Noble Stone is to be found every where. Verſe. 14
  • Chap. 7. How Iſaack, Jacob and David found the Noble Stone, Chriſt. Verſe. 36
  • Chap. 7. How Moſes and Eliah had the Noble Stone. Verſe. 38
  • Chap. 7. How all the Prophets propheſied and wrought Miracles by the power of this Stone. Verſe. 39
  • Chap. 7. The Stone of the Wiſe Men is Chriſt the Sonne of the Living God. Verſe. 40
  • Chap. 7. The worldly wiſe Schooles have alwayes perſecuted the Stone. Verſe. 41
  • Chap. 7. What the Stone of the worldly wiſe, is. Verſe. 42
  • Chap. 7. How wee are lead aſtray at this Day by the Devill, and looſe the Noble Stone. Verſe. 49
  • Chap. 7. The diſtinction between thoſe that have the Stone, and thoſe that have the ſubtilty of the Serpent. Verſe. 52
  • Chap. 7. They that have the Stone know the falſe Magi or whore. Verſe. 56
  • Chap. 9. How the World longed after Man. The Stone was knowne in Salomons Time. Verſe. 7
  • Chap. 9. In what way it is not hard to finde the Stone. Verſe. 8
  • Chap. 10. How the true Magi ſhall finde the Noble Stone. Verſe. 4
  • Chap. 10. At the End of Nature lyeth the uncorruptible Stone. Verſe. 5
  • Chap. 10. How the Stone is to be ſought in Metalls. Verſe. 6
  • Chap. 13. What lyeth hid in this Stone, which is the Eternall Sonne of God. Verſe. 1
• Strife.
  • Chap. 2. Of the ſtrife between the fierceneſſe and Meekneſſe. Verſe. 93
  • Chap. 7. Of the vehement ſtrife of the Anger of God. Verſe. 44
  • Chap. 8. Of the ſtrife of the Tincture againſt the Fire. Verſe. 32
  • Chap. 8. The ſtrife between the Fire and the Subſtantiality. Verſe. 35
  • Chap. 13. One will alone is without ſtrife, in two wills there is diſcord. Verſe. 45
  • Chap. 13. Whence ſtrife ariſeth, one ſeeking to ſubdue another: alſo of a things own Prophet that is borne in the higheſt number of the Crowne. Verſe. 46
  • Chap. 13. How the Prophet ſheweth the Crowne, out of which the ſtrife and malice ariſeth. Verſe. 48
  • Chap. 14. The cauſe of ſtrife about the ſoule of Man is, becauſe there are two Dominions in Man. Verſe. 68
  • Chap. 16. Among a thouſand that have a ſeverall Gift and knowledge taught of God, there is no ſtrife about the food of the ſoule. Verſe. 34
  • Chap. 16. Whence the ſtrife amongſt the Apoſtles aroſe. Verſe. 35
• Subſiſtence. Subſtance. Subſtantiality.
  • Chap. 2. Of the Eternall Subſiſtence of the Helliſh Creatures. Verſe. 57
  • Chap. 4. A deſcription of the Subſtance in Darkneſſe: and of the deſire which hath Generated it: als;o what is called Fire. Verſe. 13
  • Chap. 4. A Subſtance may proceed out of a Thought. Verſe. 30
  • Chap. 6. Why that which is palpable is a dead Subſtance. Verſe. 60
  • Chap. 7. How the Eternall Subſtance is. Verſe. 6[•]
  • Chap. 7. In what manner every Subſtance remaineth ſtanding in the Eternall Nature. Verſe. 81
  • Chap. 18. How Men may be able to underſtand the heavenly Subſtance. Verſe. 31
  • Chap. 18. Own Reaſon cannot attaine the heavenly Subſtance. Verſe. 32
  • Chap. 8. What is called Aire; alſo what is called Subſtantiality. Verſe. 36
  • Chap. 9. How out of the Materiall Subſtantiality two Kingdomes are come. Verſe. 46
  • Chap. 9. How all Eſſences went forth: they all ſtood in the Materiall Subſtantiality. Verſe. 48
• Sunne.
  • Chap. 9. What Light was before the Sunne. How the Sunne and all Starres came to be: The Sunne is the Heart. Verſe. 61
  • Chap. 9. How the Zodiak, the Earth, and the Planetts ſtand in Order: and the Sunne in the midſt. Verſe. 70
  • Chap. 9. A deſcription of Lights, and of the Sunne. Verſe. 88
  • Chap. 9. How the Sunne penetrateth powerfully into all the ſix Formes. Verſe. 91
  • Chap. 9. How long the Sunnes ſtanding ſtill was to have remained hidden. Verſe. 105
  • Chap. 10. In what way many have found Sol: or the Sunne. Verſe. 3
  • Chap. 13. How the Sunne hath the Dominion in the foure Elements. Verſe. 27
  • Chap. 13. A reſemblance of the Elements and the Sunne to the Father and the Sonne. Verſe. 28
  • Chap. 13. Of the Sunnes being every where in this world: and how it is a ſimilitude of the Sonnes being every where. Verſe. 30
• Superiour.
  • Chap. 15. How the Superiour provoketh the Inferiour to wickedneſſe. Verſe. 11
• Supper.
  • Chap. 13. How the Apoſtles and their Succeſſours have broken bread and celebrated the Lords Supper. Verſe. 10
  • Chap. 13. How they have drunk of the Cup in the Supper. Verſe. 11
  • Chap. 13. How wee receive the whole Trinity in the Lords Supper. Verſe. 31
  • Chap. 13. How in the Lords Supper we aſſume into our ſoule, the Body of Chriſt, which filleth the Heaven, whereby at the Judgement it will paſſe through the Fire. Verſe. 32
  • Chap. 14. To what End the Teſtament of the Lords Supper was Inſtituted. Verſe. 19
• Swine.
  • Chap. 16. That Men muſt not turne back to the husks of the Swine. Verſe. 20
  • Chap. 16. How wee may powerfully caſt away all Swine and Devills. Verſe. 21
• Tabernacle.
  • Chap. 11. How the Preſent Tabernacle, about which wee ſtrive is none of ours, the Devill hath defiled it: our Mother will purchaſe a new Garment for us. Verſe. 112
• Teachers. Teaching.
  • Chap. 11. Of the Teachers growne up of themſelves, who teach for Money, to ſhew their Eloquence and forraine Language. Verſe. 85
  • Chap. 11. The Authour envyeth not what good people give to their Teachers: The Oxe that threſheth ſhould not be muſsled: Antichriſt is laid quite Naked. Verſe. 105
  • Chap. 12. The bleſſedneſſe of the Potentates and Teachers, who Governe and Teach thoſe that are under them well. Verſe. 7
  • Chap. 12. What Teachers the Princes ſhould chooſe. Who is certainly the Antichriſt. Alſo of one that cometh who will teach the Truth. Verſe. 33
  • Chap. 13. What the Congregations and the Teachers behaviour ſhould be. Verſe. 8
  • Chap. 3. The Spirit of Chriſt in God, is without Law: The Teaching from ſelfe Authority is falſe. Verſe. 67
• Temptation.
  • Chap. 3. Men ought to hold out in the Temptation. Verſe. 35
• Teſtament. Teſtaments.
  • Chap. 13. How our ſoule often goeth out from the faire Image: and how God giveth it the New Garment againe through the Teſtamēt, or Sacrament of the Lords Supper. Verſe. 20
  • Chap. 3. Without Faith the Teſtaments are ſhutt Seales. Alſo how the Trinity is ours. Verſe. 87
  • Chap. 11. The appearing Saints anger God with their uſe of the Teſtaments. Verſe. 45
  • Chap. 13. The Authour will ſhew what the Teſtaments of Chriſt are. Verſe. 3
  • Chap. 13. The Church in Babell danceth about the Jewell of Chriſts Teſtaments. Verſe. 4
  • Chap. 13. How the vertue of the Jewell remaineth ſealed to Europe and Aſia. The Great miſuſe of this Jewell (the Teſtaments) by Babell. Verſe. 6
• Tetragrammaton.
  • Chap. 16. Of what lyeth hid in the word Tetragrammaton and Adonai. Verſe. 65
• Theologiſts.
  • Chap. 2. An admonition to the Theologiſts or Divines with a reproofe. Verſe. 94
  • Chap. 4. A Hint to the Theologiſts, who Preach of Gods will. Verſe. 45
• Thoughts.
  • Chap. 2. Whence the Minde and Thoughts proceed. Verſe. 40
• Thunders.
  • Chap. 3. Of the ſeaven Starres, and of the ſeaven Thunders. Verſe. 43
  • Chap. 3. Of the voyces of the ſeaven Thunders: They are not manifeſted in the Centre of the Sonne. Verſe. 53
  • Chap. 5. What the Corporeity of the Divine Nature is: alſo how the ſeaven Thunders ſhall be opened one after another. Verſe. 12
• Time.
  • Chap. 4. How the wheele of the Eternall Eſſences moved before the Time of the Fiat: alſo of the Beginning of Time. Verſe. 32
  • Chap. 15. The Mother of Nature complaineth, or her children: and the Time ſhall be ſhortned. Verſe. 2
  • Chap. 15. Admonition that the Preſent Day is the Time of bettering. Verſe. 25
• Tincture. Tinctures.
  • Chap. 4. That there is another Will borne that attaineth the Liberty in the Fire, and is called the Tincture. Verſe. 17
  • Chap. 4. The ſecond Will or the Tincture is the Luſtre in the Darkneſſe, and the Ornament of the Eſſences, and bloſſome of Life. Verſe. 18
  • Chap. 4. Why the Power of the Tincture is hidden from the Alchimiſts. Verſe. 23
  • Chap. 4. The Tincture is the Light of the Earth. The Sunne is the Life of the whole wheele. Verſe. 27
  • Chap. 4. The Tincture of the kinde Joy ſhone alſo out of the fallen Angells. Verſe. 39
  • Chap. 4. The Tincture in the Will of the Devill is become falſe: they would domineere over the Sonne of God. Verſe. 43
  • Chap. 8. How the Tincture is a Creature, and wreſtleth with the Fire. Verſe. 56
  • Chap. 8. How the Luſtre is ſtill, and the Tincture moveable and living, and the deepeſt Ground of Heaven Verſe. 57
  • Chap. 9. Wherein the Noble Tincture conſiſteth: how every Life ſtandeth in the hand of God: How the Spir[•]t were in Hell fire. Verſe. 52
  • Chap. 9. Of the ſeparation of the two Tinctures, of the Fire-Life, and the Aire-Life. Verſe. 53
  • Chap. 13. How without the Verbum Domini both the Tinctures had remained captivated by the Devill, in the Anger of God, and in the Spirit of this World. Verſe. 35
• Tongue.
  • Chap. 5. What the Tongue ſignifieth or denoteth. Verſe. 107
• Trade.
  • Chap. 17. Every Trade and buiſineſſe is in the Ordinance of God. Verſe. 12
• Treaſure.
  • Chap. 17. What Treaſure the vertuous gather, and what Treaſure the covetous gather. Verſe. 27
• Tree. Trees.
  • Chap. 7. Out of what the Tree of Good and Evill in Paradiſe grew. Verſe. 47
  • Chap. 13. A ſpeech to the Great and wide Tree the Generation of Adam. Verſe. 52
  • Chap. 14. How the ſmall Graine of Muſtard ſeede becometh a Great Tree. Verſe. 44
  • Chap. 17. Why God did forbid Man to eate of the Tree: alſo of his ſtate before and after the Fall. Verſe. 10
  • Chap. 9. How the Paradiſicall formes were knowne on the Trees. All our fruits are Good and Evill. Verſe. 14
  • Chap. 9. Our fruits upon the Trees grow not of themſelves. Verſe. 15
• Triall.
  • Chap. 14. The Authour cannot write nor expreſſe what Joy the ſoule hath, after it hath paſſed through the Triall. Verſe. 54
• Trinity.
  • Chap. 3. What the Number Three or Trinity is. Verſe. 12
  • Chap. 5. How that which is ſpoken forth is an Image of the Holy Trinity. Verſe. 41
  • Chap. 5. Where the Number Three or Trinity dwelleth. Verſe. 57
  • Chap. 5. The Spirit of the ſoule, but not the Light of the Eyes, comprehendeth the Trinity. Verſe. 58
  • Chap. 5. There is nothing Perfect, but the Number-Three, or Trinity. Verſe. 59
  • Chap. 16. What the Trinity is from Eternity to Eternity. Verſe. 104
• Turba.
  • Chap. 13. How the Turba deſtroyeth the Multiplicity: from whence it is that envy and falſhood proceedeth. Verſe. 49
  • Chap. 13. How the Turba exerciſeth it ſelfe in the Anger: alſo of the ſpringing up of the bloſſome of Life. Verſe. 60
• Turk. Turks.
  • Chap. 6. How a Turk attaineth God, together with the children that are without underſtanding. Verſe. 21
  • Chap. 6. The Turks ſay no. He that honoureth the Father honoureth the Sonne. Verſe. 28
  • Chap. 11. The cauſe of the Turks Potency: alſo how long their blindneſſe ſhall continue. Verſe. 92
  • Chap. 11. The Antichriſt ſhall not devoure the Tree of the Turks with his Dragons Mouth, or Tyrannous Policy: alſo what it is the Antichriſt ſhall be deſtroyed by. Verſe. 93
  • Chap. 11. How the Turks are became a wilde Tree. Verſe. 95
• Vanity.
  • Chap. 15. Vanity and wantonneſſe is the firſt leſſon youths learne. Verſe. 7
• Vialls.
  • Chap. 5. In the Courts of Princes the Vialls of Anger are powred forth through the Inſtigation of the Hypocrites. Verſe. 66
• Virgin.
  • Chap. 6. How the Eternall Virgin came into ſubſtance. Verſe. 80
  • Chap. 6. The Word is the underſtanding in the Eternall Virgin. Verſe. 82
  • Chap. 6. Neither the Virgin nor the Fleſh doe operate, but the Spirit. Verſe. 83
  • Chap. 11. Of the Eternall Virgin, out of which the Matrix of the Earth became an Image. Verſe. 12
  • Chap. 13. How our corrupted ſubſtance became Earthly: and how God in the heavenly Virgin, and alſo in the Earthly Virgin became Man. Verſe. 19
• Underſtand.
  • Chap. 3. They that are borne of God ſhall underſtand this. Verſe. 37
  • Chap. 4. Advice to them that are able to underſtand this Text. Verſe. 59
  • Chap. 18. If an Aſſe ſhould ſpeake the word of God, that ſoule which feareth God would underſtand it. Verſe. 46
• Univerſities.
  • Chap. 15. What our children learne at the Univerſities. Verſe. 9
  • Chap. 15. How Students in the Univerſities are advanced to governe in Church and State; and how they Rule then. Verſe. 10
  • Chap. 16. The Perſon of Chriſt is a Myſtery, hidden from the Pride of the High Schooles or Univerſities. Verſe. 29
• Uppermoſt.
  • Chap. 9. How the uppermoſt deſireth the nethermoſt, and the nethermoſt the uppermoſt. Verſe. 109
• Warning.
  • Chap. 5. A Warning not to account theſe things Fictions. Verſe. 147
  • Chap. 5. A Warning to goe out from Contention, a reproofe to Babell. Verſe. 149
  • Chap. 7. A Warning to him that is fallen to riſe againe. Verſe. 13
  • Chap. 8. Of Gods care in Warning of his children. Verſe. 48
  • Chap. 11. A Warning to the children of God to goe out from the whore of ſeeming Holineſſe. Verſe. 51
  • Chap. 11. A warning not to run after diſputation and contention. Verſe. 86
  • Chap. 12. A warning to thoſe that are heere advanced to Honour. Verſe. 5
  • Chap. 12. A warning to the Rich to be Meeke and Gentle. Verſe. 6
  • Chap. 12. A warning againſt the Devill who ſoweth weedes; what the Doctrine of Moſes and of Chriſt was. Verſe. 15
  • Chap. 12. A warning to wreſtle in Patience. Verſe. 47
  • Chap. 13. The Authours warning will not be in vaine. Verſe. 41
  • Chap. 13. A warning to thoſe that ſay; If our Teachers teach us not right, let them looke to it: alſo of the miſ-uſe of the Baptiſme and Supper. Verſe. 42
  • Chap. 14. A warning concerning the way of appearing, holineſſe. Verſe. 8
  • Chap. 14. How God warneth Man of his wrath. Verſe. 69
  • Chap. 15. A warning concerning the Puniſhment that ſhall be over the face of the Earth. Verſe. 16
  • Chap. 16. A fore warning of the Antichriſtian Wolfe borne of an Academy. Verſe. 26
  • Chap. 16. A warning not to truſt in the skill of the Letter, but in the Spirit of God. Verſe. 33
  • Chap. 18. A warning to Europe, Aſia, and Africa, concerning thg ſtrong Bow that is bent, advice to ariſe from ſleepe, and to ſee with our own Eyes. Verſe. 37
• Warres.
  • Chap. 5. Of the right murtherours that provoke Princes to warres. Verſe. 77
  • Chap. 12. Of him that is the cauſe of Warres. What warre is, and whence it ſpringeth. Verſe. 43
• Watchfull.
  • Chap. 14. What wee are to be watchfull againſt. Verſe. 42
  • Chap. 18. Every one ſhould be watchfull, both in a ſpirituall and Temporall ſtate and condition. Verſe. 42
• Water.
  • Chap. 8. How the water reacheth up to our Lips. Verſe. 15.
  • Chap. 9. Of the water above the Firmament, and of the water beneath. Verſe. 59
  • Chap. 10. How the water flieth from the fire, and the fire runneth after the water. Verſe. 26
  • Chap. 13. A ſimilitude, ſhewing how all things have water, and the Subſtantiality from it. Verſe. 25
• Wayes.
  • Chap. 18. Wee have but two wayes to goe, one outwardly in working for neceſſity, and the other inwardly in the will of God. Verſe. 41
• Weight.
  • Chap. 2. How Death trembleth at the Life: and whence weight in Nature proceedeth. Verſe. 72
  • Chap. 3. Whence the weight, matter, Luſtre, and ſatiating the hunger of the firſt will proceedeth. Verſe. 10
• Whore.
  • Chap. 3. How the obſtinate whore hath cauſed her Lawes to be reverenced and worſhipped. Verſe. 71
  • Chap. 3. How the whore poſſeſſeth the Kingdome of Chriſt with Deceit. Verſe. 73
  • Chap. 3. The Prophets have propheſied of the Babyloniſh whore, who muſt into the Lake. Verſe. 74
  • Chap. 3. the whore ſcorneth the Angells ſounding of his Trumpet, and flattereth her ſelfe. Verſe. 76
  • Chap. 7. The falſe Teachers compared to the whore. Verſe. 58
  • Chap. 8. An admonition to the whore of Babell. Verſe. 11
  • Chap. 11. All people are ſcandalized and kept back by the whore. Verſe. 91
  • Chap. 13. A mention of the Conceitedly wiſe whore: who is not better but worſe by the Reformation: alſo of her puniſhment. Verſe. 58
  • Chap. 17. When Men were careleſſe the Babyloniſh whore brought forth the covetous Devill: alſo concerning the Laſt Time. Verſe. 25
  • Chap. 18. How it is that the whore will not be converted. Verſe. 38
• Wicked.
  • Chap. 5. The wicked as well as the Good grow to the Wonders of God. Verſe. 3
• Wilderneſſe.
  • Chap. 3. How Men muſt goe into the Wilderneſſe, and be tempted of the Devill. Verſe. 34
• Will.
  • Chap. 1. The Eternall Will of the Father is the Originall of the Fire of Life. Verſe. 23
  • Chap. 1. Of the Eternall Will, and the Eternall Deſire. Verſe. 24
  • Chap. 1. How the Will impregnated it ſelfe. Verſe. 25
  • Chap. 1. How the Will deſireth to be free: alſo what the ſecond Will, or the Eternall Minde is. Verſe. 26
  • Chap. 1. Why the firſt Will generated a ſecond Will, and falleth into Anguiſh. Verſe. 31
  • Chap. 1. What the Will, the contrary Will, and the Deſire are. Verſe. 32
  • Chap. 2. Of the Eternall Will, Word, Father, of the two wills; what is called Nature and A. and O. Nature is manifeſted in the ſecond will, as Fire in Light. Verſe. 9
  • Chap. 2. Of the will, and of the Deſire in the will. Verſe. 13
  • Chap. 2. That the will cannot be captivated by the two Formes. Verſe. 22
  • Chap. 2. How the will is ſharpened by the two Formes. Verſe. 23
  • Chap. 2. How the ſecond will is free from Nature, and conſumeth not. Verſe. 62
  • Chap. 2. A deſcription of the firſt Eternall will that is called God. Verſe. 75
  • Chap. 2. The firſt will cauſeth the Birth of the Love: alſo of the Originall of the Names, Father and Sonne. Verſe. 87
  • Chap. 3. Of the firſt and ſecond will, and of the Birth of Nature. Verſe. 20
  • Chap. 4. A cleerer demonſtration of the Alteration in the will; or of the ſecond will. Verſe. 24
  • Chap. 4. The will is the Maſter of every work, its firſt Originall is out of God. Verſe. 48
  • Chap. 4. How Men ſhall attaine a Divine will. Verſe. 53
  • Chap. 4. Of the twofold acceptibility from one will. Verſe. 66
  • Chap. 4. Why the ſecond Will is called Sonne, Word, Perſon, Heart, Light, Luſtre Love, and Wonder. Verſe. 68
  • Chap. 6. It lyeth not in the opinion or knowledge of any, but in the good will and well-doing: the will bringeth us either to God, or to the Devill. Verſe. 19
  • Chap. 6. How wee are all blinde; Our life and all our doings conſiſt in the will. Verſe. 22
  • Chap. 8. What will is in God. The great power of the will hidden in the Spirit of the ſoule. Verſe. 18
  • Chap. 10. The will of God is not contention and ſtrife: alſo concerning the Hypocrites. Verſe. 33
  • Chap. 12. Wee muſt goe out from Reaſon into the will of God: alſo what our continuall purpoſe ſhould be. Verſe. 35
  • Chap. 14. God deſireth to have no Hypocrites, but a ſincere earneſt will. Verſe. 10
  • Chap. 15. Earthly food paſſeth away, but the will and the deſire in the will remaineth. Verſe. 15
• Wiſdome. Wiſe Men.
  • Chap. 5. The Wiſdome of God is a Virgin, and no Woman or Wife. Verſe. 44
  • Chap. 5. Of the Operation of the Wiſdome of God in both Matrixes. Verſe. 45
  • Chap. 5. The Wiſdome of God is an Image of the Trinity. Verſe. 49
  • Chap. 5. How the Wiſdome is the Body of the Spirit, through which wee know his forme. Verſe. 50
  • Chap. 5. How wee know the Virgin of Wiſdome: ſhee is the Ornament of the heavenly fruit. Verſe. 52
  • Chap. 5. The Virgin of Wiſdome or the Trinity is no locall thing, but without End Verſe. 56
  • Chap. 5. Our owne Wiſdome attaineth not the Crowne of Gods ſecrets. Verſe. 72
  • Chap. 6. The Eternall Virgin, the Eternall Wiſdome, and the Eternall Word are not divided. Verſe. 78
  • Chap. 7. Salomon learnt his Wiſdome in no Ʋniverſity. Verſe. 37
  • Chap. 7. The Conſtellation is a cauſe of Wiſdome, Art, and Subtilty, and of all worldly Government among Men, Beaſts, and Fruits. Verſe. 79
  • Chap. 11. How the firſt Adam loſt the Virgin of Wiſdome, and how the ſecond Adam had it. Verſe. 70
  • Chap. 13. How the Light of the Eternall Wiſdome of God in Adam was extinguiſhed. Verſe. 18
  • Chap. 14. The Devills practice in the Wiſdome of thoſe that are advanced to high Places. Verſe. 38
  • Chap. 14. How the Divine Wiſdome is often covered in the children of God. Verſe. 56
  • Chap. 2. What the Wiſe Men underſtood by Sulphur, Mercury, and Sal. Verſe. 38
• Woman.
  • Chap. 3. The Woman of the Dragon, is told what ſhee hath built. Verſe. 63
  • Chap. 3. A warning to the faire Woman. Verſe. 64
  • Chap. 3. The Woman hath no Authority but from the Dragon. Verſe. 66
  • Chap. 3. How the Woman upon the Dragon rideth in Pride, Pomp, and State. Verſe. 69
  • Chap. 3. The Anger of God accompliſheth all its wonders on the Woman of the Dragon Verſe. 70
  • Chap. 3. How the Woman is ſaid to be the God of the Beaſt: viz. how the ſpiritualty or Clergy are ſaid to be the God of the Magiſtrates or worldly Power. Verſe. 77
  • Chap. 9. How Man hath the Tincture, and Woman the Subſtantiality, and how that was in Eternity. Verſe. 44
  • Chap. 9. Why the Woman muſt be under the Government of Man. Verſe. 111
  • Chap. 9. Why Women are talkative: how the Moone governeth their Matrix; why the Moone runneth her courſe ſo ſoone. Verſe. 112
  • Chap. 11. How God divided Adam, and made Woman out of him. Verſe. 23
• Wonders.
  • Chap. 3. How Chriſt prayed to his Father, and wrought great wonders. Verſe. 72
  • Chap. 9. How the Spirit of God openeth the wonders which were foreſeene in the Eternity in the Wiſdome. Verſe. 115
  • Chap. 17. The outward Body ſhould manifeſt the wonders of God. Verſe. 14
• Word.
  • Chap. 1. How the Word is God that Eternally maketh it ſelfe. Verſe. 38
  • Chap. 2. The Word Createth in the Genetrix. What the Eternall Still Joy is. Alſo in what Nature is Generated. Verſe. 78
  • Chap. 2. The Word taketh its Originall in Nature: Two words are Generated in Nature: the firſt expreſſeth the fierce power which is the Fathers Nature. Verſe. 80
  • Chap. 2. A deſcription of the ſecond Word which is cal[•]ed God. Verſe. 81
  • Chap. 2. How the ſecond Word dwelleth in the firſt will Verſe. 84
  • Chap. 2. How the ſecond Word is the Sonne, and the brightneſſe of the Father: alſo how Love and hate ſtand in oppoſition. Verſe. 85
  • Chap. 3. The Word of God hath broken the fierce Might in the ſoule. Verſe. 55
  • Chap. 4. How the Heart is the Word: and the Spirit is the former of the Word. Verſe. 80
  • Chap. 5. The ſoule, the ſpirit, and the body forme a Word. Verſe. 86
  • Chap. 5. How the meaning, the Word, and the forming of words is to be underſtood. Verſe. 96
  • Chap. 5. How the third Principle alſo may be underſtood in the Word. Verſe. 112
  • Chap. 6. How the Word in Nine Moneths became a perfect Man. Verſe. 84
  • Chap. 6. What in the Iron repreſenteth the Word, the Majeſty, and the Holy Ghoſt. Verſe. 89
  • Chap. 8. How it is that the Eternall Word was to become Man. Verſe. 67
  • Chap. 8. How the Word which became Man, entered into Death on the Croſſe, and brake the ſeaven Seales. Verſe. 68
  • Chap. 14. How the ſoule formeth the Word. Verſe. 29
• World.
  • Chap. 1. The Angelicall world is not without the place of this world. Verſe. 34
  • Chap. 3. Of what and wherefore this world hath been created. Verſe. 40
  • Chap. 3. God is a Spirit: the ſeaventh forme manifeſteth him: wherein the Creation of this world is effected. Verſe. 45
  • Chap. 4. This world ſhall not die, but be changed: the ſhaddow of every thing therein remaineth Eternally as a figure to the Glory of God. Verſe. 28
  • Chap. 5. The inward Government is not ſevered from this world. Verſe. 16
  • Chap. 5. Whence this world is become corporeall. Verſe. 17
  • Chap. 5. This world is a ſimilitude of the Deity in Love and Anger. Verſe. 81
  • Chap. 5. This world is a Sprout out of the Eternall Nature. Verſe. 82
  • Chap. 5. The Forme of this world was from Eternity in Gods immateriall Nature. Verſe. 83
  • Chap. 5. How before Time the world was without ſubſtance. Lucifer hath ſtirred up the Fire in his habitation. Verſe. 97
  • Chap. 5. Where the Angelicall world is manifeſt. Verſe. 117
  • Chap. 6. How wee are yet blinde concerning the ſubſtance of this world. Verſe. 10
  • Chap. 6. What wee are: alſo what the world, and the Originall thereof is. Verſe. 40
  • Chap. 6. The Eternall Subſtance and this world are like a Man, they each generate their like. Verſe. 46
  • Chap. 7. Why God rejecteth not the world before the End of Time. Verſe. 18
  • Chap. 8. Of our own hard Priſon in the ſpirit of this world. Verſe. 14
  • Chap. 9. Why this world was Created, which before the Creation ſtood in the Eternall Wiſdome as an Inviſible Figure. Verſe. 6
  • Chap. 9. Of the inclination of the Spirit of this world. Verſe. 9
  • Chap. 9. Of that which the Spirit of this world hath built. Verſe. 10
  • Chap. 9. That which deſireth to reach God muſt paſſe through the Fire: alſo what Fire that is which muſt diſſolve the world. Verſe. 8
  • Chap. 11. The world is full of God: where God is, and where the Abyſſe is. Verſe. 107
  • Chap. 11. What the ſubſtance of this world, the Angelicall world, and the Helliſh world are in the ſight of God: alſo where God is to be ſought. Verſe. 110
  • Chap. 14. The world maketh the Children of God but a Gazing Stock. Verſe. 55
• Works.
  • Chap. 4. As the building ſhall appeare, ſo ſhall the builder, our works follow us. Verſe. 52
  • Chap. 5. How the evill works of the Regenerate in Chriſt ſhall appeare. Verſe. 134
  • Chap. 8. The deſcription of the New Body, and of the Old Man: and how our works ſhall follow us. Verſe. 77
  • Chap. 18. How all works follow after the will: alſo how Luſt in the ſoule is awakened. Verſe. 21
• Wrath.
  • Chap. 1. The ſevere Kingdome of wrath is in the Centre: how the Father is but one: how the third Principle could not have been created. Verſe. 49
  • Chap. 11. How God warneth Men of his wrath: and how he letteth that come which Man himſelfe hath awakened, as Warres, Famine, Peſtilence, &c. Verſe. 40
  • Chap. 11. What wee have inherited from Adam: How the Anger ſhould have reſted Eternally: without the awakened wrath no Devill can move a Flie. Verſe. 41
• Writings.
  • Chap. 4. Though the Authours writings be hard and incredible, yet they have an Infallible certainty of aſſurance. Verſe. 19
  • Chap. 4. His writings have an aſſurance in the Centre of the Earth. Verſe. 20
  • Chap. 5. This is no underſtanding, but childiſh writing. Verſe. 33
  • Chap. 6. How people may be benefited by theſe writings. Verſe. 9
  • Chap. 9. What the Devill intendeth to doe with theſe writings. Verſe. 1
  • Chap. 9. The worlds ſervants had rather looſe God, and the Kingdome of Heaven, then their honour and Goods. The whore by the Inſtigation of the Devill will perſecute theſe writings. Verſe. 2.
  • Chap. 10. Advice, in theſe writings to reſt contented with the preſent apprehenſion of them. Verſe. 31
• Youth.
  • Chap. 15. Of the wickedneſſe and unrulineſſe of youth, if they perceive their Parents give way to it. Verſe. 5
• Zeale.
  • Chap. 12. The Innocency of the blinde ſimple zeale againſt the Martyrs. Verſe. 21
  • Chap. 16. Of the Great ſubmiſſion of the Love of God. Patience is better then zeale. Verſe. 36

FINIS.

XL. QVESTIONS Concerning the SOULE.

Propounded By Dr. BALTHASAR WALTER. And Anſwered, By JACOB BEHMEN. Aliàs Teutonicus Philoſophus.

And in his Anſwer to the firſt Queſtion is the Turned EYE, OR, Philoſophick GLOBE.

(Which in it ſelfe containeth all Myſteries) with an Expoſition of it.

Written in the Germane Language ANNO. 1620.

LONDON, Printed by Matth. Simmons, in the yeare 1647.

A CATALOGUE OF THE 40. QUESTIONS.

READER,

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

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

TO THE READER.

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

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

On the 18. Novemb. Stilo novo, betimes in the morning he cal'd one of his ſons, and asked if he alſo heard that excellent muſick? he ſaid no, then he had that the dore ſhould be opened, that that muſick might be the better heard. Afterwards he asked what a clock it was? being anſwer'd that it had ſtruck two; he ſaid, it is not yet my time, my time is three houres hence, in the meane time he was heard to ſpeake theſe words.

O thou ſtrong God of hoſts deliver me according to thy will, O thou crucified Lord Jeſus, have mercy upon me, and receive me into thy Kingdome.

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

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

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

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

THE AUTHORS PREFACE TO BALTHASAR WALTER.

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

2. Hence ſaith^[962] Daniel to King Nebuchadnezzar: That which the King asketh & deſireth of the Learned, Chaldeans, Aſtrologians and Wiſe men, is not in their power. The God of Heaven onely can reveale ſecret things: it is not in my Reaſon to anſwer the King, but yet, that the King may perceive the thoughts of his heart God hath revealed it, not that my Reaſon is greater then any mans living.

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

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

5. Seeing alſo we are the myſtery of God we ought not to ſuppoſe, that we muſt not meddle with ſuch myſteries, as Antichriſt teacheth; for none taketh unto himſelfe any thing of Gods Myſteries unleſſe it be given him: and St. James ſaith,^[963] Every good and perfect gift commeth downe from above, from the father of lights, with whom there is no change nor alteration.

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

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

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

9. But he that deſireth to know theſe things fully & fundamentally, let him ſeeke them in my former Writings, eſpecially in the^[964] third part, and there he hath the whole ground of the^[965] Diving Eſſence, and alſo of the creation of all things, of that which is eternall, and of that which is corruptible; and how every thing was made, and is come to be as it is, and act as it doth, and what it ſhall be in the end.

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

Jacob Boehmen.

The firſt Queſtion Anſwered.

QVESTION the Firſt. Whence proceeded the Soule Originally at the beginning of the World?

1. WEe have, both in our ſecond and third Booke ſuff[•]ciently laid open the myſteries of the Soule according to the three Principles of the Divine Eſſence: where alſo we have ſet downe by many Circumſtances, the eternall Centre of the eternall Nature: and alſo the Ternary of the Divine Eſſence; and moreover what Eternity hath ever beene, and how the beginning of the Creation^[966] was brought forth; and what an Angel, and what a Soule is: Alſo we have laid open the heavy fall of Lucifer, and moreover both the Mothers which have ſo brought it forth, the one^[967] procreating the heavenly Eſſentiality, and the other the Helliſh: where alſo we have written of Light and Darkeneſſe.

2. Therefore we ſhall not be very well underſtood by the Reader in this Treatiſe unleſſe he hath read over and well^[968] comprehended^[969] the third part of our Writings.

3. Although that apprehending is not in humane power, yet the way thereto is very faithfully ſhowne him, ſo that if he doe long to attaine it, he ſhall obtaine a^[970] Guide and directer, (if he follow our counſell) who will ſhew him the key of the Myſterium magnum, leading to that precious Philoſophers ſtone, and to all Myſteries: let none thinke this impoſſible, for with God all things are poſſible: He that findeth God, findeth all things with and in Him.

4 Now you know^[971] according to Reaſon, that all things are originally ſprung and derived from Eternity: This alſo the holy Scripture tells you: in God are all things;^[972] In him we live and move and have our being, and we are his off-ſpring.

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

6. But in God there is an eternall Will (which is himſelfe) to beget his^[973] Heart or Sonne: and this Will maketh the^[974] ſtirring or proceeding out of the will of the Heart, which is a Spirit: ſo that the Eternity conſiſteth in^[975] three Eternall Formes, which are commonly called Perſons: as we have very accurately^[976] explained it in our third Booke.

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

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

9. And whereas in the Eternity it hath nothing but onely it ſelfe, it draweth it ſelfe into the Will, and maketh the Will full, and that is its darkeneſſe, whereas otherwiſe, if it were not deſiring it were a Nothing,^[977] but an eternall ſtillneſſe without^[978] Eſſence.

10. Thus the Attraction maketh^[979] Mobility and Eſſences which otherwiſe could not be in the ſtillneſſe: and ſo alſo this maketh^[980] harſhneſſe, hardneſſe, and drouth together with^[981] ſharpneſſe.

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

12. Now the Light is good and hath^[982] vertue, but the Darkeneſſe hath the harſhneſſe, hardneſſe and coldneſſe: and the deſire of the Will maketh Eſſences and attracting, which is a^[983] ſtirring in the hardneſſe, and if that which is attracted doe ſtirre by the drawing then it cauſeth a jarring, whereby Light and Darkeneſſe are mingled together in the ſharpneſſe.

13. And we muſt conſider, [〈◊〉] the free Light is ſharpened in the Eſſence in the ſharpe ſtirring, whereby we come to underſtand the^[984] fire-flaſh, and the eagerneſſe; and yet we cannot ſay that there is any rending.

14. For that which is Eternall without beginning admits no ſevering, but ſtands as a wheele which begetteth it ſelfe in it ſelfe: whereof you have a ſimilitude in the Mind of Man, where indeede there is a Will of a riſing and runing, but no removing: the greater the Will is, the greater alſo is the^[985] Eſſence, and the more ſtrongly it is ſharpned.

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

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

17. For that which is free letteth in the Light, but that which is not free (as the^[986] harſhneſſe which maketh Darkeneſſe, and is materiall, to ſpeake in a Spirituall ſenſe) that doth not receive the Light.

18. This we can truely ſay, that whatſoever is tranſparent and not of a^[987] groſſe Nature doth take in the Light, as appeareth by the water which taketh in the Light, and the harſh Earth not.

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

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

21.^[988] Now then, we underſtand, that in Fire there are ten Formes; all which are borne in the Will, and all belong properly to the Eternall Will: therefore we rightly ſay that the Eternall Will is Gods Will: and that the Liberty which hath the Will is God himſelfe, for it is the Eternity and nothing elſe.

The firſt Forme.

22. Firſt, there is the Eternall Liberty, which hath the Will, and is it ſelfe the Will: now every Will hath a^[989] ſeeking to doe or to deſire ſomething; and herein it beholdeth it ſelfe, and ſeeth in the Eternity what it ſelfe is; it maketh to it ſelfe a glaſſe of its owne likeneſſe, for it ſeeth what it ſelfe is, and ſo finding nothing but it ſelfe it deſireth it ſelfe.

The ſecond Forme.

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

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

25. But ſeeing the immenſe Space is bottomleſſe, therein being neither number nor end and alſo no beginning, therefore it is like a Glaſſe, it is All things and get as a Nothing: it beholdeth it ſelfe, and yet findeth nothing but an A, which is its^[990] Eye

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

27. The A is below and the V is above, and the O is the Eye, and although it be no Eſſence it ſelfe, yet thus it is the Originall of Eſſence; there is neither below nor above but its Glaſſe in the A V is a ſight.^[991]

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

29. Conſider us according to its precious depth, for we ſpeake not here according to Nature in a^[992] Forme, but according to the Spirit above Nature in the^[993] Divine Character T.

30. The ☉ is the Eye of God, the Eye of Eternity; This maketh and is a Glaſſe, and it is a round circle like a Globe not like a Ringle; for we cannot deſcribe it otherwiſe. Hereby we meane the Globe of Eternity; wherein lieth the foundation of Heaven and Earth, of the Elements, and alſo of the Starry-^[994] Spheare.

31. For it is a Globe like an Eye, & it is^[995] the Eye of Gods Wonders, wherein every thing was ſeene from Eternity, yet without Eſſence, as in a Glaſſe or Eye, for it is the Eye of the Abyſſe; concerning which we have no Pen, Tongue nor utterance either to write or ſpeake; onely the Spirit of Eternity leadeth the Eye of the Soule thereinto; and ſo we ſee it, elſe it muſt remaine in Silence; and this hand could not deſcribe any thing of it.

32. Now ſeeing that in the Eternity there is ſuch an Eye, which is God himſelfe, (and yet is not called God but Eternity; and according to the Eye he is called A and ☉, before the A there is Nothing, and in the ☉ there is All, and in the A and ☉ beginning and End) hence we finde, that there is a Will in the ☉, and the Will is the ☉ it ſelfe which maketh the A, (viz. the Eternall beginning of the^[996] ſeeking) ſo that the Abyſſe beholdeth it ſelfe, and maketh a Forme in it ſelfe like a Globe.

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

34. Now the Eye maketh the Globe, and it is the Globe, and all put together is a^[997] Will to ſeeke it ſelf, and ſo to ſee what the Eternity is, which is made manifeſt in the Eye.

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

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

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

The third Forme.

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

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

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

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

42. For it ſnatcheth the Liberty into it ſelfe: but it is ſo ſharpe that it appeareth in the Liberty as a flaſh of lightning, which conſumeth the darkneſſe with its eagerneſſe: and hence it is that God ſaith, I am a ^[998] conſuming fire.

43. Hereby underſtand, how every^[999] matter conſiſeth in the power of the true Fire, and how the floare ſhall one day be purged: for it is the Originall of the Fire, which hath all power; for it conſumeth whatſoever the Deſiring hath made, whether it be ſtone or minerall,^[1000] for it is the ſharpneſſe of the Etenall Liberty and maketh the Centre of Nature.

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

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

The fourth Forme.

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

47. For the Eye is made manifeſt in the Light, and the^[1001] Eſſentiality is made mannifeſt in the Will, and then it is knowne what Light or Darkneſſe is: alſo thus the Eternity is knowne, and ſo Gods Holineſſe alwayes ariſeth in the wonders from Eternity, and it hath neither limit nor beginning, for it is an Eternall beginning comprehended in Nothing but only in the Wonders, which are its owne Eſſence, where there is neither limit nor^[1002] number.

48. And thus nothing is knowne in the ſtill Eternity, but the glance of the Majeſty, and the Spirit which is borne in the Will, and the Majeſty hath the^[1003] Dominion.

49. Beloved friend, underſtand the ſenſe right: we meane not, that the Birth apprehendeth the Liberty without, but within it ſelfe in its Centre, it apprehendeth it ſelfe in it ſelfe, and maketh Majeſty in it ſelfe, and yet there is no including there, but it is, as when life ariſeth from Death or from Nothing, which^[1004] dwelleth onely in it ſelfe, and this is called a^[1005] Principle: and that wherein it dwelleth is called Nature, which hath ſeven Spirits and Formes, as is to be ſeene in our ſecond and third Booke.

50. Yet this Principle hath but one Spirit, which is the life of that Principle, and it hath but one will neither, which is the^[1006] fulfilling of the Eternity with the glance of the Majeſty.

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

52. And the whole Eye (which hath thus^[1007] made it ſelfe a Glaſſe in the A and O) is all things, it is the Eternity, and in it ſelfe in the Eye it begetteth the Majeſty, which is the Heart and power of the Eye, and alſo the Spirit, which proceedeth from the Power in the Heart, even from the fiery Light flaming Eſſences.

53. Thus underſtand the Holy Ternary in one Eſſence; the Father is the Eternity without Ground, which is Nothing and yet all things, and in the Eye of his glance he ſeeth that he is all things: and in the Power of the Majeſtie he feeleth, taſteth and ſmelleth that he is Good, that is, that he is God: although the^[1008] T▪ (viz: the^[1009] harſhneſſe) ariſeth in the Centre.

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

55. For, that which hath no ground hath no number, nor is there any ſhutting up or comprehenſion therein, and that which is within it ſelfe cannot be knowne^[1010] externally, but it may be felt by the Spirit; Thus the Internall driveth out from it ſelf and manifeſteth it ſelfe in Figures, or elſe God could not be known.

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

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

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

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

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

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

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

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

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

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

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

The fift Forme of Fire in the Eternall Will.

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

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

69. But now it is at hand, that the hidden^[1011] thing ſhould be found, not onely by me, but alſo by many that will be faithfull, and humble themſelves to God, and ſeeke in his Spirit and will; it will be found in the Eye of God onely, and no where elſe; therefore let none dive deeper in ſearching elſewhere, or he will find the Devill.

70. Seeing then the Eternity is thus which yet is Nothing, and yet there is Light and Darkneſſe, Life and Spirit, which are all things: and ſo there is a ſeeking (that is, a deſire) in both, to find it ſelfe, though there be Nothing that can be^[1012] found but the Spirit.

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

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

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

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

75. This Modell is not God the Eternity it ſelfe; for it taketh its beginning in the Spirit, and it is the wonder of the Spirit which it ſeeketh and findeth from Eternity; and^[1013] it is in the Eye of God as a figure, and all the wonders of the Abyſſe of Eternity are therein, and are beheld in the Light of the Majeſty, as one wonder in many Endleſſe wonders.

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

^[1014]77. Yet this Virgin is the ſimilitude of God, his Wiſdome wherein the Spirit^[1015] diſcerneth it ſelfe, and alwayes and in Eternity openeth the wonders therein: and the more is opened the more is in it.

78. For ſhe^[1016] is without ground and number, and as unmeaſurable as the Eye of God himſelfe is, there is nothing like her, alſo nothing can be found, that may be likened to her, for ſhe is the onely ſimilitude of the Deity, and the Spirit of God is her Eſſence therein.

79. She is a Circle and Modell, which ſo openeth our mind that wee ſee her, and God in her; for our will is caſt into her, and ſhe is in our Will: Therefore wee ſpeake of God, and ſee him in her, as in our Owne propriety, according to the hiddenneſſe of the Humanity, this^[1017] ſight is exceeding precîous.

80. We muſt ſpeak ſomewhat alſo of^[1018] Darkneſſe: It is in it ſelfe an incloſing, though there be nothing which barreth it up, but it ſhutteth it ſelfe up, and begetteth it ſelfe, and is its owne Enemy to it ſelfe, for it maketh its own ſource, without Ground and number; and hath no giver that can beſtow this but the Darkneſſes owne Forme.

81. It ariſeth from the firſt Deſiring when the Deſiring^[1019] contracteth it ſelfe and impregnateth it ſelfe, ſo that it becometh a very ſtinging, bitter^[1020], harſh, hard, cold, wrathfull, fire-Spirit: For the Deſire cauſeth harſhneſſe by the Attracting in the will, yet the drawing is ſtinging and the ſuffering bitter: which the Will willeth not, and therefore goeth forth from the ſtinging and entreth into it ſelfe, and maketh a peculiar Principle, wherein the Majeſty appeareth.

82. Thus the great Anguiſh ariſeth in the bitter ſuffering: and yet nothing is there neither that can ſuffer, but it is thus in it ſelfe, and it is its owne Life: and if this were not, the^[1021] ſplendour of the Majeſty would not be, the one is the cauſe of the other, for the flaſh is in the Darkneſſe, and the Light with the Majeſty is in the Liberty.

83. And this onely is the^[1022] divorce, that the Liberty is a ſtill Nothing, which receiveth the Light into it, and maketh the Darkneſſe materiall, and yet there is no comprehenſible^[1023] Eſſence, but a darke Spirit and power, a filling of the Liberty, in it ſelfe, that is within the deſire and not without it: for without it is the Liberty.

84. Therefore God is the moſt hidden, and the moſt manifeſt, and that is the^[1024] Great Myſtery, and the Abyſſe is hidden and yet manifeſt; as the Darkneſſe is to our fight: But the ſource is unſearchable, till the Will ſinke downe into it, and then it will be found and felt, when the Will loſeth its^[1025] Light: And herein lieth the Ground of True Faith; let this be told you, yee Teachers in Babel.

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

86. For it is a Figure of the Earneſt wrathfull flaſh, and of the ſharp and^[1026] ſevere power which is Gods according to which he calleth himſelfe, a conſuming Fire, and an Angry^[1027] Jealous God.

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

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

89. Seeing then there is a Glaſſe in the Abyſſe, in which the ſource beholdeth it ſelfe: ſo it is alſo a figure and Image of the ſource, which ſtandeth before the ſource, and doth or bringeth forth nothing, but is a Virgin of the ſource wherein the wrathfulneſſe of the Flaſh^[1028] diſcerneth it ſelfe infinitely without number; and alwayes openeth its wonders therein, by the bitter Spirit of the^[1029] ſtirring Eſſences.

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

91. And in this Spirit of the Fire-flaſh, conſiſteth the Great Almighty Life, for it is conſuming; as the flaſh conſumeth the Darkneſſe, and as the Fire conſumeth all things, and yet remaineth a Life in it ſelfe; yet it is an Hunger and Thirſt, and muſt have^[1030] Eſſentiality or elſe it remaineth a darke Hungry Fire: a will to devoure and to enjoy nothing, a will to Rage and ſting and to finde Nothing but it ſelfe: whence Eſſentiality (viz. the water) and alſo^[1031] Sulphur is begotten and begetteth it ſelfe from Eternity to Eternity.

92. And here my beloved friend, ſeek the firſt root of the ſoule in the Fire life, and the ſecond in the life of the Light, in the Majeſty, and ſo you ſhall finde Gods Image and likeneſſe, and the Greateſt^[1032] Myſteries of the Deity lying therein.

93. And although there be ſuch an Eye of the wrathfulneſſe, wherein the Earneſt^[1033] ſevere Fire-life taketh its Originall, yet it is not at all^[1034] ſever'd from the life of the Light: but is one only life that hath two Principles; for it burneth in two ſources which are within one another; and it is one onely Spirit, having two differences, and two wills, one will dwelling in the Fire, and the other in the Light.

94. And know certainly for a Truth; that the darke Fire-life is the Abyſſe of Hell; for it is the^[1035] ſevere Anger of God.

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

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

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

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

The ſixt Forme of Fire.

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

100. This now alſo hath two differences, for the Light-life hath its owne ſource and driving, and the Fire-life alſo its ſource and driving, each in it ſelfe: but the Fire-life is the cauſe of the Light-life, and the Light-life is Lord of the Fire-life, and herein lyeth the^[1036] Great Myſterie.

101. For if there were no Fire there would be no Light, and alſo no Spirit, and if there were no Spirit to blow up the Fire it would be ſmothered, and Darkneſſe would be, and the one would be a Nothing without the other, therefore they belong both together, and yet divide themſelves one from another, but without any^[1037] fleeing, and yet there is a fleeing of the Spirit.

102. You may underſtand it by this: looke upon the glowing Fire; firſt there is the Matter from whence it burneth, viz. the harſh attracted bitter ſubſtance, which hath an Anguiſh ſource, and is a^[1038] darke Body, whether it be wood or any ſuch thing.

103. Now when it comes to be kindled, you ſee Three Principles, firſt the wood, in the Darkneſſe with the Externall^[1039] ſource of this world, which alſo hath its owne Life, or elſe it would not take fire.

104. Now the Fire hath a wrathfull, harſh, ſtrong, bitter deſiring^[1040] ſource which begetteth thirſt, a devouring and conſuming, and the great bitterneſſe is its right Spirit, an Enrager and awakener, which hath all Eſſences of the Life in it, and it is the power of the life and of the driving, otherwiſe there would be no burning.

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

106. And thereby wee know that one Spirit, which divideth it ſelfe into two Principles,^[1041] into two Spirits, but not ſeveredly, and yet fleeing one before another, and the one catcheth or apprehendeth not the other, and the one is the life and cauſe of the other.

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

108. Now the fire^[1042] in it ſelfe is firſt a ſeeking^[1043] to draw into it ſelfe, and that is the ſubſtantiality the Phur, for the ſeeking maketh it in the Deſiring by its attraction;^[1044] or elſe there were Nothing; and the Attraction is the bitter ſting, a deſtroyer, which the ſubſtantiality^[1045] cannot endure, and will not ſuffer, and that not willing to ſuffer is an anguiſh, a will to overcome the ſubſtantiality with the bitter ſting,^[1046] and the anguiſh,^[1047] pierceth into it ſelfe, and catcheth at the Liberty;^[1048] and the Liberty is a light in compariſon of Darkneſſe.

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

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

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

112. The ſinking of the anguiſh in the Eternall darkneſſe, is an Eternall hunger, and an Eternall thirſt, and an Eternall Deſiring; and the darkneſſe in it ſelfe attaineth nothing in the Eternity, that^[1049] it can ſatiate it ſelfe withall out of the^[1050] Eternity, therefore it is rightly and truly the hunger and thirſt of the Abyſſe of Hell and of the anger of God.

113. But the will in the anguiſh (becauſe it can attaine or finde nothing) therefore it maketh a figure and a ſimilitude to it ſelfe in the deſiring with the eager attraction, and the eager, harſh, bitter darke Eſſence, is the Materiall ſimilitude it ſelfe, it eateth it ſelfe, and is it ſelfe the matter of the Fire, that ſo the Eternall flaſh may alwayes continue, and the wrath is alwayes an Eternally continuing burning, and burneth Eternally, out of the Darkneſſe, and hath its owne Life in it ſelfe, viz. the bitter ſting of the Anguiſh, which rageth and raveth, and is the^[1051] ſtirring and originall of the Life, and that is^[1052] A Principle.

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

115. Thus the Fire-will is a^[1053] ſeeking of the high ſwelling Pride, and a Contempt of the darkneſſe: it contemneth its owne roote; it is covetous and would devoure more then it hath, or more then it ſhould, it hath all luſts; for the deſiring Eſſences are manifeſt in the Fire, and thence it cometh to paſſe that in each Will each Eſſence is againe Centre of a whole ſubſtance.

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

117. For this world is a Materiall ſeeking, comes from the Eternall^[1054] and is become materiall and perceptible in the Creation, viz. in the word^[1055] Fiat, by the Heaven of the waters, as may be ſeen in Earth and ſtones: and the Firmament together with the Elements is yet this^[1056] ſeeking, and ſtill it ſeeketh the Earthy; for it cannot reach back againe into the Eternall.

118. For all ſubſtances goe forward in their progreſſe ſo long, till the End findeth the beginning, and then the beginning ſwalloweth up the End againe, and is as it ever was: but that the^[1057] Modell remaineth, for the Modell did proceed from the Eternall, from which the Creation came forth into a ſubſtance: as The Eye of Gods wonders.

119. You muſt know alſo, that the Spirit of the Aire, proceedeth from the bitter Eternall Fire-ſpirit, which alſo goeth forward after the Wonders, in the will of the^[1058] ſeeking of the Eſſences, which are the Starres: and therefore it maketh^[1059] whirlings, and cometh from many places: as from above, from beneath, and ſidewayes, and many times round about like a wheele, all according as the Fire-ſeeking is kindled by the Eſſences of the Starres.

120. This is wholly like the wheele of the Minde, and it hath its owne Spirit, and a proper life of its owne, and a proper Will of its owne: and therefore it is a Principle, and continued ſo long, till the End findeth the beginning, the the beginning taketh the End into it ſelfe, and maketh the Middle which manifeſteth what is done between both beginning and End therein, which ye will conſider further of, unleſſe ye be^[1060] fooliſh^[1061] Virgins.

121. Alſo this^[1062] Dominion continueth no longer, then it can remaine in the number of the Creation: For every day of the Creation is a Circle of a Revolution in the Eye, and hath its^[1063] number,^[1064] Ten whereof is the ✚ the higheſt number: and Man hath ten times ten, viz. a hundred, for his number: and in the Crowne of Paradiſe he hath the number Thouſand; but in the Eternall Eſſentiality in the Divine Centre of the Majeſty he hath^[1065] no Number.

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

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

124. If we knew certainly the houre of the ſixt Day wherein the Creation was finiſhed, we could then ſet you downe the yeare and day (we meane the^[1066] laſt Day) for it goeth not a minute further, it hath its limit hidden in the inward Circle.

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

126. And as the Reſt began on the ſixt Day towards the Evening, and the Entrance to the manifeſtation of the^[1067] workes of the Creation (the End then taking in the beginning againe, and the ſix Dayes ſtood thus in the Circle as a wonder) ſo know that ye were created in Paradiſe, and yet are gone out from it into the Spirit of Wrathfulneſſe into Death^[1068]; which hath now wrought its wonders in you theſe 5500. yeares and upwards.

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

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

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

130. Thus as is mentioned above (if you underſtand us aright) there is borne out of the Wrathfulneſſe of the Anger; out of the Eternall Centre (out of which this world was produced and created, which is a^[1069] ſeeking of the Eternall:) in the Spirit of this world, (in this Principle wherein we now live:) and there will alwayes be borne falſhood, Covetouſneſſe, ſubtilty, deceit, enmity, in the Will; Lying, Murder, Pride, deſire of honour, Selfe-Power, Art,^[1070] wit, the wiſdome of this world proceeding from Reaſon, they all come from this roote and remaine in the Wonders of Gods Anger, and though Reaſon and ſelfe^[1071] prudence be never ſo fine, yet it is in the Anger of God, and ſpringeth from the Abyſſe.

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

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

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

134. Underſtand, the^[1072] Great Myſterie further: you ſee that every Fire giveth light, and you ſee alſo that Aire goeth forth from the ſource of the Fire, and you know very well that if the fire had no Aire to blow it up, it would be ſmothered, as all fires are ſmothered when they have no Aire, and yet they produce Aire.

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

136. You ſee that all fire muſt have^[1073] matter, or elſe it will not burne, underſtand it thus, the fire produceth Aire, and in the Aire water, and it mightily attracteth the Aire with the water into it ſelfe againe, whereby the ſource of the fire is ſo allayed that it ſhineth.

137. For without water no fire ſhineth, if no water can be procured in a thing, in that thing the fire will not ſhine, but glimmer; as for example, in^[1074] a red hot ſtone, which hath the ſource of the fire, and no ſhining but a glimmering, and hardly that, but in Iron it ſhineth wherein the fire hath water: and therefore Iron at length cometh to be conſumed and getteth Ruſt, but a ſtone doth not: This is thus according to the Outward Principle of this World; but according to the inward (v[•]z. the Kingdome of God) it is as follometh, obſerve it.

138. The Eternall fire burneth Eternally; yet it is a Spirit: but not manifeſted according to the wrathfulneſſe in the Kingdome of God: underſtand it thus: the flaſh maketh a ſhining; which ariſeth from the fire, and yet it dwelleth not in the wrath of the Fire, but ſatiateth the fire wholly, and giveth light alſo out from the fire, and is not comprehended nor retained by the fire: but carrieth with it another ſource of its owne, viz. ^[1075] Meekneſſe, and yet hath the Power^[1076], Wiſdome and Art of the Fire, for in the Light, the Eſſences of the Source of the fire are firſt manifeſted.

139. Now the light maketh no^[1077] ſource, but it entreth into it ſelfe into a Meekneſſe, and yet is deſiring, which proceedeth from the ſource of the Fire; and its deſiring is an attraction of the Meekneſſe and power into it ſelfe: and ſo it maketh it ſelfe pregnant with Meekneſſe.

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

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

142. And we muſt underſtand it thus: we muſt conſider that an horrible anguiſhing^[1078] ſource maketh a ſinking into it ſelfe, like Death, wherein the limit of Separation is, and yet the Anguiſh keepeth its ſource in it ſelfe: but the ſinking into it ſelfe as it were into Death entreth into its^[1079] Aether, wherein the life of the Anguiſh is no more knowne: for the ſinkng breaketh forth from the anguiſh ſource, as a dying, and it is a dying▪ and yet in the Eternity there is no dying; but a kind of entring into another world, of another Principle, of another ſource.

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

144. For in the Eternity there is no Death to detaine any thing with, but there is a kind of entring into ſeverall Conditions: for that which hath no beginning hath alſo no End nor no^[1080] ground: and thus the Light ariſeth from the ſource of the fire.

145. For the Light dwelleth in the Fire, and yet not in the Fire; it is another world, and it is another Fire, called Love, Power, Wonder, ſweet, milde, pure, and it is no ſubſtance, alſo it is not Nature, but^[1081] beyond Nature in another Principle.

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

147.^[1082] It is free in it ſelfe both from the fire, and from the Light, and it is not held or captivated by either of them both, (no more then the Fire detaineth the Aire:) It proceedeth from the Light, from the power of the Light; and openeth all whatſoever is either in the ſource of the Fire or in the ſource of the Light.

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

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

150. And yet the Eſſences are borne out of the^[1083] power of the Light, and when they fully taſte one another, there is a meere Deſire and ſatiety, and yet there is nothing that the Deſire of Love can draw into it ſelfe, but it attracteth it ſelfe into it ſelfe, and maketh it ſelfe pregnant with the Power of the Majeſty, ſo that this Will becometh ſatiate, and yet it is nothing but this Power, which is an Image of the Wonders: It is a ſimilitude of the Birth; and it is the power it ſelfe: it is the Eſſence of the Spirit from whence the Spirit hath its food, it goeth forth from the Image and^[1084] floateth as the Aire in this world doth.

151. Now the Spirit finding nothing like^[1085] it ſelfe, and ſo not finding it ſelfe but in the Power, therefore it is deſiring; for it dwelleth in the Ground of the Power, and yet is not the Power it ſelfe, therefore its deſiring maketh a ſimilitude of it ſelfe.

152. For a deſiring is a ſeeking, and the figure of the ſeeking is in the ſeeking; the figure maketh the Seeking manifeſt: Thus the Spirit alſo dwelleth in its owne Figure, in the Power, and in the Light of the Majeſty; and^[1086] it is an Image according to the property of the Spirit.

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

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

155. Behold, when you will ſpeake of the Trinity, then looke upon the fiſt Number, upon the A, upon the Eternall beginning which is the Father: and then look upon the O, in the middle, viz. the Sonne, and then looke upon the V, which is the proceeding of the Holy Ghoſt, which in h[••]ſelfe goeth with the ſinking through the ſharpe wrathfulneſſe into the ſecond Principle which hath E, and goeth forth through the power, as a light flaming flaſh which hath I.^[1087]

156. Now put thereto the ſwift going of the flaming flaſh that is T the omnipotence of the Eternall^[1088] God, whic[•] conſumeth in the wrathfulneſſe as a flaſh, but in the^[1089] Love in the I, as an exceeding loving God Exalteth, thorough pierceth and powerfully Exulteth: Now if you put the L, thereinto, then you have the Matter of the Divine Eſſence, in the power it is an Angel, and in the out-birth out of the Centre it is^[1090] Gold.

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

158. Yet perhaps thou ſuppoſeſt thou ſhalt finde it, as thou art^[1091] in thine old Cloathes: No Sir, we will teach you another A B C, learne that firſt, then ſeeke it if you pleaſe, if not, let it alone: For the O is much nobler then the L.

159. Behold now the A (viz. the beginning of the Eye) together with the V (which is the marke of the Spirit,) and goe through the Middle of the^[1092] O and ſo you will make a ſtroake or line through the O thus^[1093] 🜕.

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

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

The figure following belongeth to this place.

The Expoſition of the Philoſophick GLOBE or EYE, of both the Threefold^[1094] Circles which ſignifie eſpecially the two Eternall Principles, The^[1095] Third being alſo cleerely underſtood therein, and how it muſt be underſtood.

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

163. Not as if it could be deſcribed or pourtrayed, for the Minde onely apprehendeth it, and onely^[1096] that which can walke in the Divine Myſtery; Not by Art or Reaſon, but by that underſtanding which the Spirit of God openeth to the humane Spirit of the ſoule in the Great Myſtery, otherwayes it cannot be apprehended.

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

165. That which is without the Circle and wheele, ſignifieth the Liberty of the Abyſſe^[1097] without the Principle.

Number. 1. Abyſſe.

166. The Great Myſtery of the Abyſſe, wherein the Eternall Divine Eſſence, in the Glaſſe of Wiſdom, doth bring it ſelfe forth in the^[1098] Ground; is marked with the number 1. and the number 2. ſtandeth cloſe by it; which is ſo to be underſtood round about that whole Circle.

Of the Three Circles.

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

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

168. The threefold Circle at the left hand, (where alſo there ſtandeth without the Circle at Number 2. the Myſtery^[1099] without Nature) ſignifieth, how the Abyſſe bringeth it ſelfe into a Ground; that is, how the Eye of Eternity, viz. the Firſt will (which is called the Father of Eternity, and of all beginnings) bringeth it ſelfe in the wiſdome into Trinity, into an Eternall Ground, and dwelleth in it ſelfe and poſſeſſeth it ſelfe; and how it bringeth it ſelfe into Nature, alſo how Eſſence ariſeth; as alſo perceptibility and perception.

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

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

What the Croſſe ſignifieth.

170. The Croſſe [whoſe Armes goe] through both the Threefold^[1100] Circles; ſignifieth the Perſons of the Deity; and how they part themſelves in the Eternall Unigeniture, as is further mentioned hereafter, according to the Numbers.

Of the Eye in the Circle.

171. The Eye in the Circle through which the Croſſe goeth with an^[1101] Angle, each [half of the Eye] ſignifieth a world, both that at the Left, and that at the Right: That at the left ſignifieth the Great Myſtery of the Darke world, where the Eye of the Wonders bringeth it ſelfe into Nature: that at the Right ſignifieth the Light world, where the Divine Myſterie having brought it ſelfe forth through the fire, dwelleth in the Majeſtick Light, with the firſt Myſterie of the Wonders.

Of the ♡ in the angle of the ✚

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

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

173. The three^[1102] Characters A. O. V. marked with 3. 4. 5. ſignifie the Myſterie of the Holy Deity^[1103]: without Nature, and how it manifeſteth it ſelfe in Nature.

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

174. A. ſignifieth the firſt Eternall^[1104] unſearchable Will: which is called Father; goe round that Circle to the nether point, where Tincture ſtandeth at number 6. which is the Ens of the Will, and the firſt beginning of Naáure: for the Divine Myſterie of the Trinity ſtandeth above, and the Myſterie of Nature beneath; Each Circle ſignifieth a Perſon of the Deity in the firſt Myſterie.

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

175. The O at number 4. ſignifieth the Ground of the Myſtery; viz. the Birth of the Heart or Word of God, which the firſt Will (viz. the A) in the Glaſſe of Wiſdome, receiveth and holdeth in it ſelfe as a Ground of its Eſſence: For the O ſignifieth alſo the Eye of the Glaſſe of Wiſdome: for the Eternall word is^[1105] comprehended in the wiſdome, and manifeſteth it ſelfe in the Light world by the Principle of Fire, goe round from the O and you will finde, Principle and Fire, beneath at N. 7.

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

176. The V at number 5. ſignifieth the Spirit of the Myſterie^[1106] without Nature: viz. the Spirit of the Firſt Eternall^[1107] unſearchable will, it ariſeth out of the will in the Power of the Word in the Great Myſterie, and proceedeth from the Will and Word, and its Exit maketh Eſſence: viz wonders of the Power colours and vertue; where yet in the Myſterie of the Abyſſe without Nature, no colours are^[1108] diſcerned, for they lye all hid in one, which is a Glimps of a Great Wonder, and it is called an Eſſence of the Wonders: Goe about in the Circle from V and you ſhall finde beneath nee[•]e number 8. Eſſence: which ſignifieth that the Eſſence of All things is under the Spirit of the^[1109] Ternary, and that we muſt alwayes diſtinguiſh Eſſence from Deity.

177. For in the Eſſence, Nature with its ſeven formes ariſeth; For the Ternarie is but a Spirit in the Eſſence; and yet there is no Eſſence^[1110] without the Ternary: for the deſire of the Ternarie is the Eternall^[1111] Magia; and it maketh Eſſence; it bringeth things] into a Ground according to the^[1112] Modell which the Spirit openeth in the wiſdome, out of it the Creation came forth, according to the Modell in the Glaſſe of the^[1113] Virgin-like Wiſdome.

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

Of FATHER: N. 9.

178. AT N. 9. FATHER ſtandeth before the^[1114] Point of the Croſſe, and Abyſſe before that, which ſignifieth the Myſterie of the Father without Nature. For Nature beginneth at the Point of the Croſſe. The firſt and Greateſt Myſterie is the Abyſſe; wherein the Nothing bringeth it ſelfe into a will, which is called Father, or the Originall to ſomething: The Creation is ariſen out of the Myſterie of the Father through Nature; here by this Myſterie the Eternall Nature with its ſeven formes is^[1115] underſtood.

Soule. number 10.

179. At the^[1116] point of the line N. 10. Soule ſtandeth: which ſignifieth the Originall of the Eternall Spirits, viz. of Angels and ſoules of Men, for the^[1117] point ſignifieth the Centre in Nature, where the threefold Spirit manifeſteth it ſelfe by Nature, which againe ſignifieth the Magick Fire in the Fathers Property, from whence the Angels have their Originall, and alſo the Soules of Men.

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

The Soules Will: number 11.

181. Every right Spirit is underſtood in the Light of Life,^[1118] with the underſtanding; for no right underſtanding can be in the fire but in the Deſire of the Light: and therefore the fiery will muſt bend and incline towards the heart of God, that is, towards the power of the Light and underſtanding, as may be ſeene here, where the Soules will ſtandeth upon the line of the Croſſe, marked with the number, 11. and there receiveth power from the Heart of God, and ſo it becometh an underſtanding Spirit.

Will number 12. and Soule, number 13.

182. For it receiveth the Power of the Light, in the meekneſſe and humility, and goeth with the Spirit of its will, (that is, with the Noble Image and ſimilitude of God,) through the power of the Heart, into the ſecond Principle; that is, into the Light world, as may be ſeene in the other^[1119] Circle at the Right ſide of the Heart, where N. 12 Will ſtandeth, and Soule N. 13. which ſignifieth, that the ſoule goeth out of the ſource of the Fire, which is the Fathers property, and Entreth into the Sons Property: and dwelleth in the Divine power in the Light world.

HOLY GHOST. number 14.

183.^[1120] Without the Point of the Croſſe, N. 14. HOLY GHOST ſtandeth ſignifying the Holy GHOST, who ariſeth from Eternity in the will of the Father at N. 9. before the^[1121] point at the left hand, and bringeth himſelf through Nature, along through the Heart and Divine Power at the right hand, out^[1122] from Nature; and alſo through the power of Angels, or of the Spirit of the ſoule, quite out; and dwelleth in the Liberty in the Glance of the power and Majeſty; and is in Nature yet not comprehended by Nature; but in the property of the Divine power onely.

Image; number 15.

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

Abyſſe number 16.

185. After Image ſtandeth Abyſſe N. 16. ſignifying that the true Image ſtandeth in the Abyſſe^[1123]: beyond all ſource, and dwelleth in Nothing, viz. in it ſelfe onely, and through it God dwelleth; therefore there is nothing but the Divine Power, that can finde, move, or deſtroy it; for it is not in Nature, although it ariſeth from Nature, in its Roote, yet it is quite another thing; as an Apple differs from the^[1124] Tree; though it be upon the Tree and receiveth vertue from the Tree, yet the Sunne alſo giveth vertue to it: and ſo the Divine Sunne (viz. the Majeſty) giveth vertue to the Image.

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

186. Furthermore, at the left hand N. 17. there ſtandeth Omnipotence, and it ſtandeth without the^[1125] Circle of Nature alſo: which ſignifieth the Fathers Myſterie, which bringeth it ſelfe by the Magia (that is, by the Deſire) into Wrath: wherein the ſtrong ſounding life and ſtrength is underſtood in the entrance of Nature in the firſt three formes, viz. Aſtringency, bitterneſſe and Anguiſh: and therefore the word wrath, ſtandeth in the ſpace under the line, N. 18. which ſignifieth, that the Wrath toucheth not the Angle of the^[1126] Ternarie, but is borne in the Deſire.

^[1127] Craft; number 19.

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

Devill; number 20.

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

Devills Art; number 21. 22.

189. Under the Word Craft ſtandeth Devills Art, N. 21. 22. Devills ſtandeth without the Circle of Nature, and Art ſtandeth within the Circle of Nature; which ſignifieth, that the Devill was created out of the Myſterie of the Father upon the line or ſtroake of the Croſſe in the Eternall Nature as well as the other Angels: But he did get his Art N. 22. in the Magick^[1128] ſeeking of Nature in the Centre of the darke world, whereas he ſhould have gotten it in the power of the Heart of God, and that is the cauſe of his fall and of his Envie.

Will; Number 23.

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

Darkneſſe: number 24.

191. As alſo the Pride and ſubtilty of Men doth now: who in the ſame manner raiſe themſelves up from the Line of God, from Obedience, in owne ſelfehood in which the will cannot reach the Divine power and light, but falleth into it ſelfe, into the darke anguiſhing Magick Fire; as above over the word Will, is noted with number 24. and firſt into Darkneſſe: for Reaſon loſeth the Divine underſtanding, and the Divine Deſire, wherein it can receive the Eſſence of God, and ſo^[1129] impregnate it ſelfe with^[1130] power from God.

Fire; number 25.

192. And then^[1131] it kindleth the Magick Fire of Covetouſneſſe; ſo that it willeth to have^[1132] much, and never hath enough, as here N. 25.

Anguiſh; number 26.

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

Death; number 27.

194. And herein alſo conſiſteth the Grievous fall of Adam, who hath imagined as the Devill did, and deſired to have the variety of this world as his owne: He would be cunning and get much^[1133] skill, and even the Earthly and helliſh ſource in the skill: Had he continued upon the ſtroake in the Line of God, he had not been Earthy, for the Spirit of his will ſhould have dwelt in God, and have brought Divine foode into the body: but now he is in the Anguiſh, N. 26. and muſt againe goe through the Principle into Death, N. 27. where his body muſt be conſumed in the Myſterie.

195. And if he doe not in the time of this Life turne his will into the Croſſe of Chriſt, (as is to be ſeene in this Figure) then he is reſerved in the Myſter[•]e for the Judgement of God, where he ſhall be tryed in the [•]ire, whether the Spirit of his will have any Divine^[1134] power in it or not, or whether he can ſubſiſt in the fire, and there his proud Earthly workes will be burned up: and if the ſoule remaine in the Darke Magick fire of the Will, (for it ſelfe is a Magick fire, when the Divine Light-fire is not in it) then one [•]agick fire receiveth the other, and then there is no remedy to help out from thence.

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

196. But the ſoule which in the Time of this Life did turne again, and did yield it [•]elfe up with its will into the Death of Chriſt, at the line of the Croſſe, N. 27. that ſoule is then ſunk downe from its proud and^[1135] wicked workes and become free in that ſame will, and is entred into the Death of Chriſt; and ſprouteth forth, with the Spirit of its will, N. 28. in the Divine power from The Death of Chriſt, through the ſecond Principle; where the Spirit of the Will (viz. the Image)^[1136] obtaineth the Divine Light againe, N. 29. and the^[1137] Image N. 30. ſtandeth againe in the Divine Man, N. 31.

Image: number 3[•]. God: number 33.

197. For [•]hen the Spirit of the Will entreth into Death at the Croſſe, then it putteth on the Divine Eſſentiality (that is Chriſts fleſh) into it ſelfe againe, and bringeth it with it ſelfe, into the Light world, where the Divine life ſpringeth forth againe in the Holy Body; and the Image is free againe; as here N. 32. is to be ſeene, and it dwelleth in God N. 33. and eateth of Gods word or Eſſence: For the Image here is^[1138] without Nature, in the Liberty, but thie Humanity is in Nature, as it is here ſet downe.

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

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

The ninth Number; number 34.

200. This ſoule muſt needs burne thus a while, till the Spirit of the Will can enter into the Death of Chriſt, and till its Sydereall fuell be burnt up: when the Earthly body dieth the Image muſt be^{[1139] [1140]}bathed, which this preſent too wiſe world ſcorneth, but ſhall be forced to trie it in Death, where that little Sparke, (which did hang but as by a thred) muſt enwrap it ſelf quite into the Death of Chriſt: for it hath loſt both body and Eſſence, and remaineth naked without Divine^[1141] Eſſence or body in Gods Mercy in the Divine Tincture: viz. in the ninth number N. 34. and waiteth for the laſt Judgement, wherein God will reſtore in the Tincture all that which Adam loſt: But the workes which it hath done here, will not paſſe through the fire, but the Darke Magick fire hath ſwallowed them up into its Myſterie in the Darke world; let this be told thee O Man.

Soules Eternall Habitation: number 35.

201. After the ninth Number, ſtandeth the ſoules Eternall Habitation noted with the N. 35. which ſignifieth that theſe eſcaped ſoules, are yet in God, in the Angelicall world, but without their workes, and they cannot ſo highly attaine the Glance of the Majeſty, as thoſe which^[1142] in this life have clothed themſelves with the power of God. The word Habitation entreth into the Liberty, without Nature, as alſo above it the word Image doth. For the ſoule muſt ſtand in Nature, but the habitation of the Image is without Nature in the Divine Liberty.

Angelicall World: number 36.

202. Bevond the word Habitation, ſtandeth Angelicall world N. 36. ſignifying the whole^[1143] Court of Angels or^[1144] Princely Thrones in the Liberty of the Divine Majeſty, whereas their root, is in Nature but is not^[1145] felt.

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

203. At the left hand in the upper ſpace, N. 37. ſtandeth proud Devill, with two^[1146] lines: one reaching to be upon the Character Q, N. 4. and the other reaching up above the Great Myſterie of the Ternary, where ſtandeth Will of the Devill Lucifer N. 38. Here the Devills fall is to be conſidered.

204. He hath driven his proud will from the line of the Croſſe upwards, and would domineere over the Myſtery of the Divine wiſdome by^[1147] cunning ſubtilty and wrath, in the power of Fire, and^[1148] kindle the Myſterie of the Ternary, that he might be Lord, (as indeed he did kindle the Eſſence in the Myſterie: where from Earth and ſtones proceed) and would faine have flowen out above the Myſtery of the Ternarie N. 38. as ſtill at this very day he deſireth to flie out above the higheſt Thrones of Angels.

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

205. And hence it followed that he was thruſt out from the Divine Myſterie, from the higheſt Thrones, into the darke Magick fire, and is throwne downe beneath (viz. into the Abyſſe of the Darke world; N. 39.) where he muſt dwell without the Principle in the horrour of Fire: (that is, in the firſt three formes^[1149] of Fire) in the Anguiſh: and there he hath his Hell, as below N. 40. is to be ſeene, and thither alſo doe the damned ſoules fall, where to Eternity they cannot ſee God.

The other line of the Croſſe upwards.

206. Over that line N. 1. above ſtandeth Abyſſe Eternity, ſignifying the Liberty without the Principle, and thereby is^[1150] meant, the Myſterie of the Eternity, wherein every Creature ſtandeth in its owne ſource, in its owne fire, whether in Darkneſſe or in Light, and hath no other light but what ſhineth^[1151] in it ſelfe, and it alſo comprehendeth that light^[1152] without it ſelfe: Both worlds, viz. the Light and Darke world are in one another: but the Light is not attained, except a creature be capable^[1153] of it.

207. There are Angelicall Thrones, which we know nothing of, our knowledge reacheth onely^[1154] unto the place of^[1155] this world, ſo farre as the kindling in the Creation did reach, and^[1156] therefore this wheele is made with the Croſſe in it.

SONNE; number 41. and of the Heart.

208. Over the upright line ſtandeth SONNE N. 41. and at the left Angle or Point N. 9. FATHER, and at the right line N. 14. HOLY GHOST: ſignifying, the Perſons and birth of the Holy^[1157] Trinity: The ♡ in the Croſſe is the Centre, and ſignifieth the Eternall band of the^[1158] Trinity.

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

210. But the Three Perſons are free from the Croſſe and touch not the line, which ſignifieth, that God is free from Nature, and is not comprehended^[1159] in Nature, but he dwelleth in himſelfe, and indeed alſo in Nature, but is not comprehended by that which doth not^[1160] yeild it ſelfe into him.

Of the Heart in the Croſſe.

211. The Heart in the Croſſe ſignifieth, firſt, that the Heart of God hath manifeſted it ſelfe in Nature^[1161] by the Principle of Fire, whence the Majeſtick Light ariſeth: ſecondly, it ſignifieth the Manifeſtation in the Humanity, wherein the Heart of God hath manifeſted it ſelfe with a Humane Heart, and how that humane Heart hath obtained the comprehenſion of the Holy Trinity: as it is the Centre in the Croſſe; where we muſt underſtand the Inward man, viz. the Inwward Heart.

212. And we may ſee that the HOLY GHOST at the Right line, N. 14. goeth forth from the Heart in the Light world: which ſignifieth that the HOLY GHOST dwelleth in the New-borne Heart (viz. in the Image,) and continually bringeth the Will of the Image into the Divine Light world: and as this Heart in the Croſſe is united^[1162] to the Holy Trinity: ſo muſt the Humane Heart (^[1163] underſtand the Inward man) be united^[1164] to the Deity that God may be all in all in him, even will and deed.

213. But the word SONNE, number 41. ſtanding above over the line of the Croſſe ſevered from the Heart, ſignifieth that the Man Chriſt, is become Lord^[1165] of All, and is King over this whole Circle: For God hath manifeſted himſelfe in the Humanity, and this Man comprehendeth the whole Divine^[1166] Eſſence in him: for there is fulneſſe, there is God, and the Divine^[1167] Eſſence, in him and without him: we can finde God no where elſe but in the^[1168] Eſſence of Chriſt, therein^[1169] is the whole fulneſſe of the^[1170] God-head bodily.

Heaven; number 42.

214. The word Heaven upon the upright line of the Croſſe, number. 42. ſignifieth, firſt, that heaven is in the Man Chriſt and alſo in us, and that we muſt enter by his Croſſe and Death into him, in his Heaven which is himſelfe, for upon the Croſſe Heaven is opened againe and borne anew^[1171] in us. Secondly, it ſignifieth, that the true Divine Heaven is an Habitation^[1172] of the Divine Deſire, viz. of the Divine Magia; Therefore it cannot be ſaid that we enter into it, but that we are begotten^[1173] in it,^[1174] out of Gods Fire in the Divine^[1175] Eſſentiality, and no otherwayes but upon the Croſſe, viz. through and in the Birth of the Holy Trinity.

Pure Element; number 43.

215. The words Pure Element, number 43. upon the upper line of the Croſſe ſignifieth the internall world, out of which the Externall, with the foure Elements, is brought forth, and its^[1176] Eſſence ſtandeth in the internall roote.

Holy Ghoſt; number 44. Sonne: number 45.

216. Moreover it is to be noted, how^[1177] thoſe words ſtand, begin and end: for they begin at the outward Circle at the left hand, where above number 5. the Holy Ghoſts Character V ſtandeth and below number 8.^[1178] Eſſence, and they goe through the two Circles at the Right hand, to the^[1179] ſecond ſpace; which ſignifieth the Originall of the pure Divine Element, the Habitation and^[1180] Eſſence whence it ariſeth: viz. from the Spirit of the Eternall Myſterie in the Divine Eſſentiality; viz. in the Eſſence of the Great Myſterie: and yet it is manifeſt onely in the ſecond Principle, viz. in the Eſſence of the Sonne and Holy Ghoſt, as above at the Circle on the Right hand may be ſeene, number 44. and 45.

Father: number 46. Holy Spirit of Divine^[1181] Wiſdome and underſtanding; number 47.

217. The Pure Element is the working in the True Heaven, and it ſhutteth it ſelfe in and up with the Croſſe; it is the ſpringing or ſtirring in the Fire and in the Heaven of Light, whence the Divine Eſſentiality (underſtand the Eſſence; and not the Spirit of God) is a life: for it reacheth not into the Eſſence of the Father, number 46. below which Circle there ſtandeth Divine wiſdome: but the Holy^[1182] Spi it, number 47. giveth Divine^[1183] wiſdome and^[1184] underſtanding.

218. The Element is an^[1185] Eſſence in reſpect of the Deity, as the life in the Fleſh^[1186] is in reſpect of the ſoule; For the Tincture is higher and giveth the Ens of the Spirit, wherein the Light-fire is underſtood.

Humanity, Fleſh: number 48.

219. Under the words Pure Element on the upper^[1187] line of the Croſſe, number 27. Death ſtandeth, and the Word beginneth at the left Circle, and goe[•]h through the Croſſe and through the firſt Circle at the Right hand. There looke upon both the outward Circles, that at the left and that at the righ[•] above and below, and then thou ſhalt quickly finde what the^[1188] Right of Death is, and that it is the dying ſource in the Magick fire, and holdeth the Eſſentiality captive in it ſelfe, as at the left hand below number 8. and at the right, number 48. may be ſeene: and then above at this Circle number 44. and at the left above, number 5. is ſeene that the ſpirituall life goeth and ſprouteth forth through Death, and poſſeſſeth the higheſt Circle. For whatſoever will attaine the Divine life, muſt goe through the dying Magick Fire and ſubſiſt therein, as the Heart on the Croſſe muſt ſubſiſt in the^[1189] Fire of God.

220. Moreover we muſt know, that in Adam we have turned our ſelves away from the Croſſe, and are above the Croſſe with our luſt and Deſire, number 23. and gone with our will into^[1190] a ſelfe Government, and now Death hath captivated us in it ſelfe: we muſt therefore ſinke downe from Death upon the Croſſe, upon the line of Chriſt into the Heart againe, and be borne anew in the Heart, or elſe Death retaineth us captive: For Death ſtandeth now upon the line of the Croſſe: but at the Judgement it ſhall be given to the Darke world: For our wil muſt now enter into Reſt through the Death on the Croſſe, but the outward Croſſe ſhall be done away, and then death ſhall be made a ſcorne.

221. Thirdly it ſignifieth, that the life of God in Chriſt, made death a^[1191] ſpectacle upon the Croſſe, when death was deſtroyed on the Croſſe^[1192] by the Dying of Chriſt, where life grew up through death, and the Heart yielded it ſelfe into the Middle (viz. into the Centre) as a Conquerour of Death.

Paradiſe; number 49.

222. Under the Heart, number 49. ſtandeth Paradiſe: the word beginneth at the outward Circle on the left hand, where above number 5. is the Spirit of the Great Myſterie of the Abyſſe of Eternity, viz. V. and below at the ſame Circle number 8. Eſſence is written, and it goeth through the Croſſe, and at the right hand through all the three Circles, and into the Liberty; which ſignifieth the^[1193] Station of Paradiſe: It ariſeth in the Myſterie of Eternity and groweth up through the outward world, and alſo through the Light world, hidden in the outward world, and manifeſt in the ſecond Principle in the Light world, and therefore that word goeth through all the Three Circles; ſignifying the Originall of the humane body.

Divine^[1194] Eſſentiality; number 50.

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

Chriſts Fleſh; number 51. 52.

224. That Divine Eſſence (underſtand Eſſence, not Spirit) is incloſed in the wiſdome of God, and the Heavenly Tincture is in it; For this Eſſence brought Gods word (which became Man,^[1195] in Mary,) into her Eſſentiality (viz. in the body of the Image) which was incloſed in Death; and in^[1196] it God and Man became one perſon: For this fleſh is Chriſts fleſh according to the Heavenly Part, therefore after Eſſentiality ſtandeth Chriſts Fleſh, number 51. 52.

225. Chriſt had ſuch fleſh in the Inward Man, as Adam had before Eve [was taken out of him] when he ſtood in the Divine Image in Purity: and therefore none can enter into Paradiſe except they obtaine that fleſh againe that Adam had before the fall, and Chriſt in his Incarnation: Therefore we muſt all be^[1197] borne anew out of the Heart upon the Croſſe, and put on Chriſt.

Myſterie; number 53.

226. Under the word Paradiſe, number 53. ſtandeth^[1198] Myſterie, and the word ariſeth at the left hand in the ſecond Circle, where above at the ſame Circle number 4. the Character O ſtandeth, and below Principle and Fire, number 7. and it goeth to the right hand through the Croſſe, and through the firſt Circle at the right hand: This rightly ſheweth mans creation according to the body.

227. For, the body is a myſterie taken out of the Inward and outward world, from above and beneath: underſtand out of the Matrix of the Earth: this is the Matrix of the Earth; out of this^[1199] Principle^[1200] it is created, and we ſee that it was created out of the Inward and outward^[1201] Eſſence (that is, out of the Darke and Light world) and is mixed with Evill (that is, with wrath) and alſo with Good.

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

228. But Man was created out of the Myſterie an Image and ſimilitude of God, for^[1202] a Divine Wonder: Therefore at the right hand number 54. there ſtandeth Wonder, for he was a wonder of all Eſſences, a Lord of all Eſſences, taken out of all Eſſences: and he was an Angel in the Inward Image: as next the word Wonder, there ſtandeth Angel in the Liberty, number 55. for his ſpirit dwelt in the Liberty of God, that is, in the Majeſty: as after the word Angel there ſtandeth Spirit, number 56. which ſignifieth every true Man, viz. the firſt before the Fall, and the ſecond in Chriſt, into whom he muſt enter againe, or elſe he remaineth ſeparated from God.

Foure Elements; number 57.

229. Under the word Myſterie there ſtandeth at number 57. Foure Elements, which ariſe at the outward Circle on the left hand, and goe to the right hand through the Croſſe, and through two Circles; which ſignifieth the outward world, which ariſeth as an^[1203] Effluence out of the inward Eſſence of the outward Circle; and bringeth its wonders into the Myſterie, firſt into the ſecond Principle into the firſt two Circles; for it ſhould not goe with its Eſſence through the third Circle at the right hand, into the Liberty, but in the Principle paſſe into the Myſterie, and be^[1204] tryed in the Principle, viz. in the Fire: for there is the limit of Separation.

The Soules Joy^[1205] in Ternario Sancto; number 58.

230. Above at the ſecond Circle on the right hand number 45. ſtandeth Sonne, who is the Judge and^[1206] Arbitratour, and below at the ſame Circle ſtandeth, Soules Joy in Ternario Sancto: ſignifying, that the ſoule ſhall have Joy in its workes, which it hath brought into the inward Myſterie in the Angelicall world, and which it hath wrought in the foure Elements to the prayſe of God: for the foure Elements ſtand with their root in the Great Myſterie.

231. And were not the^[1207] Earth come into ſuch a corrupt ſtate and Condition, and if the poyſon of the Devill and his kindling had not procured it: it had been one Eſſence in the other three Elements, as in the Heavenly Eſſence it now is.

Spirituall Bodies Habitation: number 59.

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

Earth; number 60.

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

Earthly Man; number 61.

234. Under the word Earth ſtandeth number, 61. Earthly Man, there the Croſſe is between the words, which ſignifie the fallen Earthly Man, that is, fallen under and into the Earth; that is, he is fallen^[1208] to be the Earths; and the Croſſe parteth the words Earthly and Man, for Man ſhall be ſevered from the Earth againe, and enter into his Eternall part, whether it be into the Light or Darke world.

Wonder; number 62.

235. Under the line of the Croſſe ſtandeth, number 62. Wonder: which ſignifieth that the Evill Wonders and alſo the Evill part of the Earth, ſhall^[1209] at the Judgement of God, (when God ſhall make ſeparation) fall^[1210] home to the Abyſſe of Darkneſſe, and be the Earth for all Devills and^[1211] wicked people to dwell together upon: for the Abyſſe ſtandeth under it, number 1.

Babell; number 63.

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

^[1212]Owne Reaſon in Babell; number 64.

237. A little above, under the Circle at the right hand, after Earthly Man, number 64. ſtandeth Owne Reaſon in Babel, which goeth about the Circle of the ſecond Principle, and goeth along in its owne Power under the Divine world, it ſuppoſeth it ſelfe to be in God, and that it ſerveth God, and yet it is without God in it ſelfe, and teacheth and doth its owne Matters onely, it ruleth the outward world according to its owne Reaſon without the Spirit and Will of God, even according to its owne ſelfe-will onely. Therefore it goeth about the Light world flattering, and giveth God^[1213] faire words, but remaineth without God ſtill in the Abyſſe and entreth into it.

Wonder of the Great Folly; number 65.

238. Under Owne Reaſon, number 65. ſtandeth Wonder of the Great Folly, ſignifying Babell: which hath found all^[1214] Arts,^[1215] ſubtleties, and^[1216] devices, and loſt it ſelfe: it ſeeketh Gold and loſeth God, it taketh Earth for Gold, Death for life, and that is the greateſt folly that can be found in the^[1217] Eſſence of all Eſſences, as is enough demonſtrated in other places.

The Concluſion.

239. Thus we ſee where our home is; not in this world but in the two inward worlds, in which of them we^[1218] trade here in this life, into the ſame we enter when we dye; we muſt leave the outward: we muſt be new-borne onely on the Croſſe.

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

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

242. But Reaſon hath alſo rent it ſelfe off from the Croſſe^[1219] by owne pleaſure, owne Power and Lawes, and that is the Wonder of Folly which the very Devills doe mock at.

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

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

245. Underſtand us thus my beloved friend; the ſoule hath its Originall in the fire-life (for no Spirit ſubſiſteth^[1220] without the ſource of the fire:) and it goeth out from it ſelf with its own will through Death: it accounteth it ſelfe as dead, and ſinketh it ſelfe downe as dead, and ſo falleth with its will through the Principle of Fire, into the Divine light Eye, and there it is the Chariot of the Holy Ghoſt, whereon he rideth.

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

247.^[1221] It is a whole Figure of the Croſſe: according to the outward Image of the body it reſembleth a Croſſe-Tree, the body having two Armes, ſignifying two Principles, and the body in the midſt, which is a whole Perſon: The Heart is the firſt Principle, and the Braine is the ſecond, the Heart hath the ſoule^[1222], and the braine the Spirit of the ſoule: and it is a new childe, and yet not a new one neither, the ſtock is from eternity, but the branches grow out of the Stock.

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

249. Seeing then its will could not ſtand in the Father (but would domineere; and ſo it fell into the fire of Wrathfulneſſe) therefore the Father gave it to the Sonne, and the Sonne tooke it into himſelfe, and became Man in it, and brought it by the^[1223] Word F[•]a[•] into the Majeſty, into the Light againe: for the Sonne bringeth it through the Anger and Death into the Eye of Holineſſe again, at the right hand: into another world in God to the Angels; whereof there ſhall be further me[•]tion made hereafter.

Now we come againe to the ſixt Forme of Fire.

250. Know then, wherefore wee have ſet the Croſſe here; the^[1224] Croſſe is otherwiſe the number ten, when we number in the order of Reaſon: But according to the two Principles where the Eye appeareth parted, the Croſſe ſhould be between the fift and ſixt forme, where Light and Darkneſſe part.

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

252. Againe, the Number^[1225] Ten, is the firſt and alſo the laſt, and through it is death, and after death Hell, viz. the Wrath of the Darkneſſe; which is^[1226] without the Croſſe, for it falleth againe into the A, and the Creator is in the A, into which Lucifer would faine have inſinuated himſelfe, but he is driven out into Darkneſſe, which is his Kingdome in the ſource.

253. You muſt underſtand, that we meane by the twofold Eye, a Round Globe cut in two, wherein the Croſſe ſtood from Eternity, it cannot be drawne in any portraiture, becauſe the halfes are ſo in one another, they are one and yet two: the Spirit onely underſtandeth this, and whoſoever doth not enter through death upon the Croſſe, into Regeneration, (that is, into the Divine Body) he underſtandeth not this: and let him leave it^[1227] uncenſured, or elſe he will be^[1228] a workman and cenſurer for the Devill: we would have the Reader faithfully admoniſhed; for it is moſt certaine.

254. For this figure containeth the whole Ground as deep as a Spirit in it ſelfe is: and the Reader cannot know it without^[1229] true Eyes; words cannot be ſet according to its right order, for the firſt is alſo the Laſt, and the middlemoſt goeth through all; and is not knowne but in it ſelfe, Therefore ſearching is not the beſt way to finde the Myſterie in: But to be borne^[1230] in God is the right way to find it: for without^[1231] that, all is but Babell.

255. All lyeth in the will and in the earneſtneſſe, viz. that the will enter into^[1232] Magick, for the Eternity is Magicall; all things come to Eſſence out of Magick: for in the Eternity in the Abyſſe is Nothing; But that which is, is Magick.

256. From Magick comes Philoſophie, which ſoundeth the Magick, and ſeeking findeth Aſtrologie therein Eternally; and Aſtrologie againe ſeeketh^[1233] its Maſter and Maker: viz. Aſtronomie, the^[1234] Sulphure and Mercurie, which hath its owne Principle, and therein is the third Magick, viz. the^[1235] Phyſician; who ſeeketh the^[1236] corrupter and would heale it; but he findeth the fourth Magick, viz. the^[1237] Divine, who ſeeketh the^[1238] Turba in all things, and would heale the Turba; but he findeth the Eye of the firſt Magick, and there he ſeeth that all is the wonder of Magick: then he leaveth off from ſeeking, and is a^[1239] Magus in the firſt will; for he ſeeth he hath all power to finde and to make what he will: and then he maketh himſelfe an Angel, and remaineth in himſelfe, and ſo he is free from all other things, and continueth Eternally: This is the higheſt Ground of the Eſſence of all Eſſences.

257. Although the Whore of Babell will by no meanes reliſh it, yet we ſpeake from good ground and ſay: that Babell and her children are^[1240] borne of whoredome, in their^[1241] Magick, Philoſophie, Aſtrolog[•]e, Aſtronomie, Phyſick, and Divinity; Babell is the true Childe of none of theſe, ſhe is a Refractory proud Baſtard. Wee have knowne her in the A and O, ſearching for Philoſophie and Aſtrologie, and have^[1242] knowne her to be a Whore in all^[1243] Glaſſes, ſhe committeth whoredome in all Glaſſes.

259. She ſaith ſhe is the Eye, but ſhe hath a^[1244] falſe Eye, that glimmereth out of her whoredome, in Pride, Envie, and Anger, and her ſeate in the Magick is the^[1245] averſe left Eye: ſhe boaſteth upon the Croſſe, but ſhe entreth not into the Centre, ſhe will not goe through Death into life.

260. She ſaith, I live, and yet hath an unrighteous life, but that is her true life, if ſhe would continue in it alone to her ſelfe; But ſhe oppreſſeth the Children that are borne^[1246] upon the Croſſe, and treadeth them under her feet.

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

The ſeventh Forme of Fire.

262. One Magick alwayes proceedeth from the other, and is the Glaſſe and the Eye of the other, wherein the wonders are knowne and propagated; for in the Abyſſe there is nothing; but in the Magick is all, each Glaſſe is a Centre, but yet its owne, for, the luſt^[1247] ſeeking, and Deſire, bringeth it forth: it is the Modell of the firſt.

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

264. It is in Nothing, but it is the Glaſſe of the Abyſſe; it ſeeketh it ſelfe, and findeth it ſelfe; and that which is found ſeeketh againe a Modell, wherein it can ſeeke, finde, and ſee it ſelfe: and that proceedeth ſo farre till it commeth to the Number^[1248] ten.

265. Then the laſt findeth the firſt againe in it ſelfe, and ſo the laſt becommeth the Modell and Glaſſe of the Firſt, and the firſt of the laſt, and ſo it becommeth an Eternall Band, and it ſtandeth in the will, in the deſiring, ſeeking and finding, and the^[1249] Myſterium Magnum is included in this Eſſence.

266. But now the middlemoſt in the Deſire willeth to have a^[1250] fulfilling, wherein it may Reſt, or elſe all would be in an anguiſhing ſource: and the Deſiring draweth forth the Middlemoſt of All formes, wherewith it ſatiateth its hunger, wherewith alſo it is in Joy in it ſelfe in perfection, and ſo out of the Anguiſh there commeth a Love, a ſatiating of the ſource, and the Middlemoſt is Sulphur, wherewith the Spirit^[1251] Refreſheth it ſelfe in the will, for Sulphur hath two formes in it, viz. ^[1252] power and Light.

267. And this together is the Eſſence borne out of all formes, it is^[1253] Matter, Eſſentiality, corporality, the Divine Body, Chriſts heavenly fleſh, and it is the full ſatiating of the Spirit in the O, alſo it is the Reſt, and the manifeſtation of the Deity; it ſubſiſteth in the Virgine Wiſdome.

268. The Croſſe is its^[1254] limit: and it is the Eſſentiality, which by ſinking entreth into Death, as is mentioned before: where the Wrath remaineth in Death; and it is^[1255] ſtill as a Death or a Nothing, and the life ſprouteth up out of it, in another Principle.

269. It ſelfe is not the Principle, but the Principle is borne in it, all Glaſſes of the Magick are manifeſted in it, and all the wonders of the^[1256] Begettreſſe, it containeth the Myſterium Magnum, and out of it the Spirit openeth the Wonders of Eternity: the Spirit giveth it the Eſſences, for it is the food for the hunger of the Spirit.

270. It is an Eſſence of Wonders, without Number and End, alſo it hath no Beginning, for the Spirit in the Deſire maketh it begin from Eternity, and it continueth^[1257] to Eternity: it is^[1258] the Body of the Ternary (which is called God) and the^[1259] body of Angels, ſo that the Spirit ſubſiſteth in an Image; or elſe he would not be knowne.

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

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

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

274. But ſeeing all Eſſences ariſe from fire: Therefore we will cleerely ſet before you the Myſterium Magnum, and ſhew you Paradiſe, if any to whom this is told and diſcovered, will be blinde, let him adventure^[1260] it with Babell.

275. You know that every life conſiſteth in fire and Water, and the Eſſentiality is its Body, and the Body proceedeth from the power of the Spirit: for it is the food of the Spirit, and the Spirit againe is the food of the body, and the higheſt and greateſt^[1261] Nutriment is in himſelfe: for the outward body could not ſuſtaine him, if the true life were not in himſelfe.

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

277. And every Eſſence^[1262] conſiſteth^[1263] of two Eſſences, viz. of an inward and an outward, one ſeeketh and findeth the other, the outward is Nature, the inward is Spirit above Nature, and yet there is no ſeparation but in that which is included in a Time; there the Time parteth the limit; ſo that the End findeth the beginning.

278. Thus you ſee alſo, how the true Eſſentiality ariſeth from the Light: for it is the ſatiating of the will: the water ariſeth from the meekneſſe of the Light, for the Deſire taketh hold of the meekneſſe and keepeth it: becauſe it hath a good^[1264] reliſh: and ſo the meekneſſe becommeth Eſſentiall, and it is an Eſſence of the Fire, a ſatiating of the deſiring Wrath, a quenching of the Wrath, and a corporality of the Fire: for when the body^[1265] is dead, then its Spirit is in the beginning; in that which gave a beginning to it, it is in that Glaſſe.

279. Now then as the ſource is twofold, ſo alſo the water is twofold; viz. an outward and an inward, the one belongeth to the Spirit, the other to the outward Life; the outward is as it were a Death, and the inward is the life of the outward, for the outward ſtandeth between Wrath and Paradiſe, in the^[1266] inſunken Death, and the Inward is Paradiſe it ſelfe: for the Spirit groweth up therein out of the Eternity.

280. You may very well ſee that this is true, as followeth. Obſerve the Summer and Winter, Heat and Cold, and your eyes will ſoone be opened, if you be borne not^[1267] outwardly but within your ſelfe, with a true Magick will to finde God; for it is very^[1268] plaine.

281. For the Water in the Deep ariſeth from the fire, not from the Wrath but from the Light; for the Light proceedeth from the fire and hath a^[1269] ſeeking of its owne, it ſeeketh a Glaſſe, to behold it ſelfe in, and it ſeeketh an Habitation, and draweth it^[1270] by its deſire into it ſelfe, and dwelleth therein, and that which is drawne in is water which receiveth the Light: elſe if the light did not dwell in the water, the deep of the world could not comprehend the Light: The water is the ſatiating of the Deſire of the Light.

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

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

284. And thus you ſee, that the End goeth back againe, and ſeeketh the beginning and no further^[1271] in the outward. For this world hath a limit, and is included in Time, and haſteneth to the limit, and there the End findeth the beginning, and this world is as a Modell or Glaſſe in the Beginning: by this you may finde ſomewhat of the Myſterie, and behave your ſelves well in the beginning, that you may be found to be a wonder in the Love of God.

285. And know that the ſecond^[1272] kinde of water is in the Spirit, it is the Glaſſe of its father, of its maker, which dwelleth in the Spirit, and is found onely by its Maker, it ſelfe findeth not it ſelfe: for ſo long as a thing goeth^[1273] forward, there is no finding in the inward, but the Spirit which dwelleth in the inward, that findeth it ſelfe in the outward.

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

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

288. And thus we know the^[1274] Ground of this world, that it is a figure of the Inward according to both the Mothers, that is according to both the Fires, viz. according to the fire of Wrath, and according to the fire of Light; The Sun is a^[1275] Modell or Glaſſe of the Light of Eternity, and the outward fire is a Glaſſe of the Wrath, and the Eſſentiality of them both is Water and Earth: the^[1276] Earth is the Eſſentiality of Wrath, and the^[1277] water of the Light, and the^[1278] Aire of the Eternall Spirit; which is called, God, the Holy Ghoſt.

289. Yet you muſt know, that this world is not the Eſſence of Eternity, but a figure, or a Glaſſe of it; therefore it is ſaid to be a peculiar^[1279] Principle, becauſe it had its owne life, and yet conſiſteth only in the Magick ſeeking of the Inward.

290. The^[1280] Word Fiat, is the^[1281] Maſter of the outward; for it keepeth the outward in its conceived Glaſſe; the outward is not the Glaſſe; but it is a ſimilitude in which his Spirit doth^[1282] expreſſe it ſelfe, in workes of wonder: that it might ſee the Wonders of both fires; viz. of the Wrath and of the Light: and ſo continually bringeth the End of all Eſſences into the Beginning: therefore this world^[1283] turneth round; for the end continually ſeeketh the beginning: and when it findeth the Wonders, then the End giveth the Wonders to the beginning, and this is the cauſe of the Creation of this world.

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

The eight Forme of Fire.

292. Seeing then an Eſſence conſiſteth thus in two Formes, the one of which, taketh an^[1284] unſearchable beginning into it ſelfe, and keepeth it Eternally: and the other of them, is the Modell of the Eternall,^[1285] framed, and the body of it included in a limit: therefore the Turba muſt be conſidered, which deſtroyeth the included, framed life againe, and ſetteth the Modell of the framed Wonders in the beginning againe, and preſenteth ſuch a thing to the beginning as was not from Eternity, but onely in the framed Time.

293. My beloved friend, ſuch things as theſe, are ſhewen to you, and ſuch as you are, who seeke the beginning: for your Minde is our Myſterie; you ſhould ſeeke it in Us, not in mee; I, (the outward Man) have it not: but the Inward in the Virgine, (wherein God dwelleth) hath it, which^[1286] ſpeaketh of it ſelfe in the plurall number.

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

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

296. For this Hand is ſimple and accounted fooliſh in the Eye of the world, as you know: and yet there lyeth ſuch a^[1287] ſecret therein, as is incomprehenſible to Reaſon.

297. Therefore have a care, poure Oyle into the wounds, that require healing; and conſider what Chriſt^[1288] ſaith: how hard it is for that man to enter into the Kingdome of God, who is intangled with^[1289] worldly cares, having great power and honour.

298. You ſhall not finde this plant among the high ones of this world; for^[1290] you cannot, you are a Myſterie to them: the Spirit it ſelfe ſeeketh the beginning: looke to it, play not the Hypocrite; (for the beginning is Paradiſicall:) that the impure enter not into the pure, and at laſt the Serpent beguile Eve againe.

299. Let no^[1291] diſſimulation be in you, but plaine dealing, yea and no: and feare not, for that which is Eternall will continue, and the diſtemper is nothing elſe but the Turba, which as a deſtroyer alwayes inſinuateth it ſelfe, beware of that, (for the Old Serpent is ſubtle) and have a care, that you may be pure both in the beginning and in the End.

300. For this worke endureth no diſſembling, it hath a cleere ground, alſo it belongeth not to the Turba, but to the beginning of the^[1292] Glory: therefore, beware of thoſe that are borne with a wolviſh diſpoſition; whoſe Spirit is a ſubtle Serpent; we ſpeak freely to you.

301. Every thing that hath a beginning, is ſought by the beginning, for the beginning ſeeketh through the Deep, and would find the^[1293] Ground: and if the beginning findeth the Ground, and that there be a limit in a thing, then the beginning proceedeth to the limit, and leaveth the^[1294] firſt, and ſeeketh further till it finde the Abyſſe: and then it muſt remaine in it ſelfe, and it can goe no further, for there is nothing beyond.

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

305. Then when the thing is deſtroyed, the Turba is naked without a body, and yet ſeeketh it ſelfe, and findeth it ſelfe, but without^[1295] Eſſence, and then it entreth into it ſelfe, and ſeeketh it ſelfe till it come into the Abyſſe, and then the firſt Eye is found, whence it proceeded.

304. But ſeeing it is naked, and without Eſſence; therefore it belongeth to the Fire, for it putteth it ſelfe into it, and in the fire is a Deſire to ſeeke its owne body againe, and ſo the^[1296] Fire of the beginning is awakened.

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

306. But ſeeing there are two fires, therefore the Turba is known in a twofold^[1297] manner: in an incorruptible, and in a corraptible body: viz. the one in the fire of Wrath, and the other in the fire of Light,^[1298] wherein wee underſtand the Divine Body; and in the Wrathfull fire the Earthly body, which the Turba deſtroyeth, for the Turba findeth the limit of it.

307. Now the Eternall fire in the Eye of God, is^[1299] both the fire of Wrath, and alſo the light-fire of Love: and you muſt underſtand, that the ſpirit without a body muſt remaine in the wrathfull fire, for it hath loſt its^[1300] Eſſentiality; the Turba in the fire hath ſwallowed it up.

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

309. And thus wee underſtand the ſoule, to be a life awakened out of the Eye of God, its Originall is in the fire, and the fire is its life: but if it goe not forth out of the fire with its will and Imagination into the Light, (viz. through the wrathfull Death into the ſecond Principle, into the fire of Love;) then it remaineth in its owne originall fire, and hath nothing for a body but the Turba; viz. the^[1301] harſh wrath in the Deſire in the fire, a conſuming, and a hunger: and yet an Eternall ſeeking, which is an eternall Anguiſh.

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

311. But the ſoules which have awakened the Turba. they have loſt the Image; for the Turba hath devoured it: and therefore ſuch ſoules get beſtiall Images in the Wrath, and in Hell, according as the Turba is in them: as Lucifer gat the Image of a Serpent: as the Will was figured here in this life; it remaineth then^[1302] naked as it is.

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

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

314. And alſo we underſtand here the Fire (which at laſt ſhall purge the^[1303] floare) and the ſevere Judgement, and wee underſtand that every fire ſhall receive its Eſſence from the Turba; and alſo what that Turba is.

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

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

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

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

The ninth Forme of Fire, The great^[1304] Earneſtneſſe.

309. Seeing then we underſtand, that all things proceeded from the Beginning, and that one thing thus proceedeth alwayes out of an other, and ſeeing we underſtand, that the Fire is a cauſe of the Life, and that the life divideth it ſelfe into two parts, and yet corrupteth not, onely the outward life is that which corrupteth, it falleth into the Turba, which deſtroyeth it: we are now therefore to conſider, wherein the inward Eternall life conſiſteth, and what upholdeth it, that that body^[1305] fadeth not, ſeeing Eſſentiality hath a beginning; and yet we can ſay with good ground, that it hath no End: for it muſt have a^[1306] ground, or elſe the Turba will have it, and that findeth the limit.

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

321. We have told you before, that all which ſhall endure for ever, muſt paſſe quite through the Fire, for the Turba taketh that which remaineth in the Fire; now no Spirit is created^[1307] for the fire that it ſhould remaine in it.

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

323. But the Eternall life conſiſteth in Meekneſſe, and hath no Death or Turba in it; therefore we muſt ſay, that the ſoule and Spirit are not in the Turba, eſpecially the^[1308] body of the ſoule: if it were, the Turba would deſtroy it.

324. This is onely to be underſtood, as it is mentioned before, that the will in the anguiſh ſource, in the fire (underſtand, the will of the ſoule) ſinketh downe in it ſelfe as into Death, and^[1309] cannot live in the fire, and ſo^[1310] it falleth into another world: viz. into the beginning, or (as we may better ſay) into the free Eternity, into the Eternall Nothing, wherein is no ſource, nor any thing that^[1311] giveth or receiveth a ſource.

325. Now there is no dying in the will that is thus ſunke downe; for it is gone quite out from the fiery beginning, in the Eye, and ſo bringeth its life into another Principle, and dwelleth in the Liberty, and yet it hath all the Formes of the Eſſences, which ariſe from the fire, in it, but^[1312] unperceived: For it is gone quite out from the fire.

326. And the[•]efore the life of its Eſſences is in the Liberty, and it is alſo deſiring, and receiveth in the deſire in its Eſſences, the power of the light, which ſhineth in the Liberty; which is power without Turba: For this fire is onely Love, which conſumeth not, but yet alwayes deſireth and ſatiateth, ſo that the will of the ſoule^[1313] putteth on a body.

327. For the Will is a Spirit, and the ſoule is the great life of the Spirit, which upholdeth the Spirit, and ſo the ſoule is^[1314] cloathed with power, and dwelleth in two Principles, as God himſelfe doth, and as to the outward life in three Principles, and is the ſimilitude of God.

328. The inward Water in the ſpirit of the ſoule is the water of Eternall Life; of which Chriſt ſaid:^[1315] He that drink[•]th the water that I will give him, he ſhall never thirſt: this is that water.

329. And the Eſſentiality of the Spirit which the ſoule putteth on, is Gods-Chriſts-body, of which he ſaith: He that eateth my fleſh and drinketh my bloud, he ^[1316] is in me and I in him.

330. But the true Life in the Light of the Majeſty, in the N[•]nth number, is the Tincture of the^[1317] Virgine, it is a fire, and yet not a Fire, it burneth but it conſumeth not, it is the Love, the meekneſſe, the humility; it is the life of God, and of the Holy ſoules, and incorruptible life, and a^[1318] groundleſſe life; for it is in the Abyſſe in it ſelfe, it is in the Centre of it: which Centre is its firſt life, and yet doth not comprehend it, as the fire doth not comprehend the Light.

331. And thus the Ninth number, is the life in the fire of God, and it is^[1319] the life which ſtandeth before the Ternarie: viz. an Angell ſtanding before the Croſſe^[1320] for Gods workes of Wonder, and^[1321] the Heavenly Glory.

The^[1322] Tenth Number and Forme of Fire. The Gate^[1323] in Ternarium Sanctum.

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

333. The Tincture is a Virgine, and is knowne in the Wiſdome of God, in the Wonders: it is^[1324] no begettreſſe, but an opener of the Wonders which are in the wiſdome; it ſeeketh no Glaſſe, but meerely openeth the Eſſences, that a whole ſimilitude may bring forth it ſelfe out of the Eſſences, it driveth the twig out of the Tree.

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

335. And in the^[1325] Tenth number at the Croſſe, the Angels and ſoules are^[1326] awakened, and incorporated into the Heavenly Eſſentiality; though you muſt underſtand, that the Tenth number belongeth to the place betweene the fift and ſixt^[1327], in a Globe, and the Heart is in the midſt in the Centre: which is the Heart of God: viz. the Word of God.

336. The Power in the whole Tree (viz. the Pith in the wood) hath the Eſſences of the whole Tree: and thus God is a Spirit, and the Word is his Heart, which he^[1328] ſoundeth forth from all powers and Wonders: Therefore Iſaiah calleth it a^[1329] Wonder, Counſellour, and Power, the Prince of Peace, as a Pacifier of the Wrath, and an Eternall power of the Wonders; a Counſellor of the begettreſſe.

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

338. Wee cannot finde but that the Tenth number is a Croſſe, and it is the Originall of the^[1330] Eſſence of all Eſſences, which Eſſence divideth it ſelfe into three beginnings, as is mentioned before: each of which hath its Eſſence, and they are all in one another, and have no more but one Spirit.

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

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

341. And therefore this is the Greateſt Wonder that the Eternity hath wrought: that it hath^[1331] made the Eternall a Corporeall ſpirit, which thing no Reaſon can comprehend, nor no ſenſe finde out, and it is^[1332] unfadomable to us.

342. For no Spirit can ſound it ſelfe: It ſeeth well its deep even into the Abyſſe, but it comprehendeth not its^[1333] Maker, it beholdeth him indeed, and diveth into him even to the Abyſſe, but it knoweth not its^[1334] Making, this is onely hidden to it, and nothing elſe.

343. For a childe knoweth its Father and Mother well, but it knoweth not how its Father made it; it is alſo as^[1335] highly graduated as its Father: but it is hidden to it, how it was in the ſeed: and though it ſound that, yet it knoweth not the time and place; for it was in the ſeed, in the Wonders, and in the Life a Spirit in the Wonders: And here we are commanded to leave off diving any further, and to be ſilent.

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

345. And yet we know and finde the firſt Fiat in^[1336] that, though indeed we know not that which firſt moved God to create: we know well the making of the Soule, but how that which^[1337] was in its Eſſence from Eternity, is become moveable: we know no ground of that: for it hath nothing that could awaken that, and it hath an Eternall Will; which is without beginning, and unchangeable.

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

347. God is a Spirit from Eternity without Ground and beginning; but the Spirit of the ſoule and of Angels, hath a beginning, and are in Gods hand: the Ternarie hath the^[1338] caſting ſhovell, which will purge the^[1339] floare.

348. Wee muſt onely have patience and humility in Obedience, here in this life, or elſe our proceeding from God availeth Nothing; the Devill was indeed an Angell, but his Pride threw him into Darkneſſe: let none climbe^[1340] above the Croſſe, or if he doe, he will fall into Hell to the Devill.

349. God will have children neere him, and not^[1341] Lords, He is Lord and none elſe: we have received of his fulneſſe, wee are borne out of his Eſſences, we are his true children, not ſtep-children out of a ſtrange Glaſſe, alſo not a ſimilitude only, but children; the body is a ſimilitude, and the Spirit is a ſimilitude of Gods Spirit, but the^[1342] true ſoule is a Childe borne out of God.

350.^[1343] Gods Sp[•]rit witneſſeth to our Spirits, that we are the Children of God, not in that manner, which Babell ^[1344] teacheth: who would ſo willingly be God upon Earth: but our ſoules are Children begotten of Gods ſeede, our heavenly body, which the heavenly ſoule^[1345] weareth, commeth out of the Divine Body, and is hidden from the Devill, and the Old Adam.

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

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

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

355. This is the Entrance, and now we will anſwer the reſt of the Queſtions: but briefly, for you ſee already in this deſcription all your Queſtions^[1346]. But for your Longings ſake, and to ſatisfie the ſimple, who have not our knowledge, we will goe through with them.

The ſecond Queſtion.

What are the Eſſences, Subſtance, Nature, and Propertie of the Soule?

1. THe Eſſences of the ſoule come out of the Centre of Nature, out of the Fire, with all formes of Nature; All the three Principles lye in the ſoule; All that God hath and can doe, and that God is in his^[1347] Ternarie, all this is in the Eſſences of the ſoule, as the vertue of a Tree is in the twig that groweth out of it.

2. The ſubſtance of the Soule is heavenly, created out of the heavenly Divine Eſſentiality: yet the will of it is free either to demerſe [〈2 pages missing〉]

7. And in this twofold body (which was created in the ſixt Day, in the ſixt houre of the Day,^[1348] in the ſame houre in which Chriſt was hanged on the Croſſe) after the body was finiſhed the a Royall ſoule was breathed in from within, by the Holy Ghoſt into the heart, in the Holy Man, into its principle, like an awakening of the Deity.

8. The^[1349] Ternarie moved it ſelfe with the Creation, and breathing in of the ſoule, for it was in the Centre of the ſeed, as a bud^[1350] growing from the Eſſences, and thus it was breathed into the Inward Centre, into the Inward Man, into the heavenly heart-bloud, into the water of the Eternall life, with both the inward Principles.

9. And the outward Spirit (viz. the Aire) and the whole outward Principle, with the Starres and Elements did cleave to the inward, and the outward Spirit breathed its life^[1351] in the ſame manner with the ſoule, through the noſtrills into the Heart, into the outward Heart, into the^[1352] Earthly fleſh, which was not then ſo Earthy, for it came from the Matrix, from the^[1353] ſeeking, from which the Earth became corporeall.

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

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

12. But the^[1354] ſource of the Wrath, alſo inſinuated it ſelfe with the breathing in, viz. with the Originall of the ſoule.

13. So that the ſoule could not remaine Gods Image, unleſſe, it remained in humility and Obedience, and yielded its will into Gods will, wherein it was an Angell and the Child of God) or elſe it were very^[1355] difficult for a Creature to rule ſuch two Principles, as the wrathfull and the outward are, the outward being alſo borne out of the wrathfull.

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

The fift Queſtion.

How is the Soule peculiarly faſhioned, and what is its Forme?

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

2. And this cannot be otherwayes; for there is nothing elſe that can make it otherwiſe, unleſſe it belong to the Turba, which many times awakeneth a Monſter according to the Spirit of this world, according to its^[1356] inceptive Maker, as in the^[1357] the fiat maketh a^[1358] Menſtrous Monſter in the Turba.

3. So wee muſt underſtand that the ſoule is in the forme of a Round Globe, according to the Eye of God, through which the Croſſe goeth, and which divideth it ſelfe into two parts, viz. into two Eyes, ſtanding back to back; as we have made the figure above with two Rainbowes, the Croſſe going through them both, and with one point reaching upwards in the midſt between the bowes: which^[1359] reſembleth a ſprouting through the fire, through the Anguiſh as through Death, and yet it is no Death, but a going forth out of it ſelfe into another ſource: ſtanding thus in the midſt between the two bowes, as a ſprout ſpringing out of the Croſſe.

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

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

6. And the nether part of the Croſſe repreſenteth water: viz. humility or Death: ſignifying that it ſhould not domineere in the Fire, and enflame it ſelfe, but ſhould ſinke downe in it ſelfe, and under it ſelfe before the Majeſty of God, and be as it were dead in its will, that God may live in it, and the Holy Ghoſt leade and governe it, ſo that it may not doe what Turba in the fire will: but what the Will in^[1360] Light willeth.

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

8. We meane thus, the ſoule in it ſelfe is a Globe with a Croſſe, and two Eyes, an Holy Divine one, and a wrathfull, helliſh one in the Fire; this it ſhould ſhut and^[1361] ſecretly raigne therewith, through the Anguiſh (viz. through Death) in the ſecond Principle in Love.

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

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

11. The ſoule is the ſtock or Root, reſembling the Centre of the Ternarie, which is like an Eye, a Globe, a Croſſe, and its will (which proceedeth from the Eternall will) is a Spirit: which hath the true ſoule^[1362] in its power.

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

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

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

15. But if it perſevere in^[1363] wickedneſſe, and ſo loſeth God, then it loſeth the Croſſe, and its Eye is a Helliſh Eye, and its Turba introduceth the Forme, and i Modell of an horrible Beaſt into the Eye, and into the Will and Spirit.

16. Therefore Chriſt called the Phariſees,^[1364] Serpents, and Generation of Vipers: for ſo the figure of their Spirit in their Pride, and covetous will appeared to him: for they would be Lords of themſelves, and not the ſervants of God in Love and humility.

17. And ſo the figure of Antichriſt in Babell appeareth, in the preſence of God like a Dragon with ſeven Heads, which are ſeven Spirits, upon which its hypocriticall ſpirit rideth in the Image of Man, in the Abyſſe;^[1365] It will be accounted an Angell, and yet is a Monſter of a true childe of God, it beareth the Name, but its heart is that Beaſt, Apocalyps 12. It is deſirous of God, and alſo of the Devill: therefore it is ſuch a Monſter, as is like a Man, and yet containeth the Devill in it.

18. O childe of Man, flie away, the dore is open, the Turba is come, it will deſtroy this Image, if you flie not you muſt goe with it; there is no other^[1366] remedy or help but to ſeeke the true Image in Love, or elſe there remaineth nothing but Tribulation and Death, ſaith the Spirit of Wonders.

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

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

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

22. This is ſuch a Crowne, as in which the^[1367] number of the End of the life of the outward Man is contained, and all whatſoever fortune or misforune can happen outwardly from the Spirit of this world.

The ſixt Queſtion.

What is the Power and Ability of the Soule?

1. WE know, that whatſoever cometh out of the Abyſſe, and is the ground of it ſelfe, can in it ſelfe doe all things, for it is its^[1368] owne Eſſence, it maketh it ſelfe.

2. But though the ſoule be a twig out of the Tree, yet now it is^[1369] become a creature, and is its^[1370] owne; it is an Image of the whole, and a childe of the whole: For when a childe is borne, then the Mother and the childe are two, they are two perſons; but ſo long as it is in the ſeed, in the Mother, ſo long the ſeed is the Mothers, and the Mother governeth it.

3. But when the Childe is borne, then it hath its owne life in it ſelfe, and hath the^[1371] Centre of Nature in its owne power: It governeth not onely in it ſelfe, but alſo without it ſelfe in all that which is ſeede.

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

5. Now it is but right, that the Child ſhould be obedient to his Father, upon paine of loſing the Fathers inheritance: For the Holy Ghoſt is the^[1372] Maker of the Soule, he created it, and therefore the Spirit of the ſoule ſhould be obedient to the Holy Ghoſt, upon paine of loſing the Inheritance of the Holy Ghoſt: viz. the Deity.

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

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

8. But to the wicked wee ſay; that they belong to the Devill; and ſhall have no part in our writings, wee ſhut them out with a wall and ſtrong encloſure, that they may be blinde and not know our Spirit; for we will not ſet the Serpent in^[1373] it, our will is gone out from them, and therefore they ſhall not^[1374] know us, though they ſhould Carrie us in their hands: there is a faſt ſeale upon it.

9. Chriſt ſaid, if ye ^[1375] have Faith as a graine of Muſtard-ſeed, then you might ſay to the Mountaine, be removed, and caſt thy ſelfe into the ſea: this is no vaine word without Truth: The will (^[1376] that goeth ſtrongly forward) is Faith.

The firſt Power of the Will of the Soule.

10. It frameth its owne forme in the Spirit, it hath alſo ſuch^[1377] Power, that it can frame another Image in the Spirit, out of the Centre of Nature; it can^[1378] give another forme to the body; according to the outward Spirit; for the inward is Lord of the outward, the outward muſt be obedient to it: It can change the outward into another Image; but not durably.

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

12. And this^[1379] Forme is called Negromancy a Tranſmutation, where the inward over-powereth the outward, for it is Naturally; and wee underſtand that when^[1380] we ſhall all be changed, that change will be made thus by the ſame Turba which hath the firſt Fiat in it.

13. For the body is Sulphur, and ſticketh in the Tincture, and the Spirit driveth forth the Tincture: now if the firſt ground, viz. the ſoule wholly conſenteth to it, then the ſoule can make another^[1381] manner of Image in the Sulphur, but the Devill readily mingleth himſelfe therewith, for it is the Wonder of the Abyſſe over which he is Lord.

14. You muſt underſtand,^[1382] that the earneſt will (which otherwiſe is called Faith,) can doe great things with the Spirit, the will can change the Spirit it ſelfe into another forme, as followeth.

The ſecond Power of the Will of the Soule.

15. If the Spirit were an Angel, the ſimilitude of God, yet the will can make it^[1383] a proud Devill; And alſo make a Devill an^[1384] Angell, if it ſinke it ſelfe into Death, into humility under the Croſſe, and caſt it ſelfe into the Spirit of God, and ſo ſubmit to his Government, then it ſinketh into the Eternity, out of the ſource into the ſtill Nothing, which yet is All; and ſo it is in the beginning againe where God created it, and the Word Fiat which keepeth the Image of God, receiveth it againe.

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

16. And then alſo thirdly, the Spirit of the Soule hath power, to enter into another Man, into his Marrow and bones, viz. into the Sulphur: and to bring the Turbi into him if he be^[1385] falſe, ſo farre as every one is not armed with the Spirit of God, but is found naked in the Spirit of this world, as may be ſeen by^[1386] Witches.

The fourth Power of the Will of the Soule.

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

18. This you muſt underſtand to be, ſo farre as that thing is^[1387] capable of the Turba, by awakening the wrath then it is poſſible, but if not, and that the Spirit of God be in a thing, then it cannot be, for it would powre water upon the Turba of the Fire, which would then be as it were dead, and its power would lie in Deriſion.

19. And therefore Heaven is a Middle between God and Hell: viz. between Love and Anger, and was created out of the midſt of the waters, ſo that the Devill cannot rule with his Turba, the water turneth his purpoſe into deriſion; as the falſe Magick, and blinding Inchantment are^[1388] drowned in the water.

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

20. And fiftly, the Spirit of the Soule hath ſuch power, that it may and can ſeeke all Wonders that are in Nature, viz. All Arts, Languages, buildings, plantings, Deſtruction, knowledge: It can command the ſtarry Heaven, as Joſhua, when he commanded the^[1389] Sunne, and it ſtood ſtill, and Moſes the Sea, and it ſtood up, alſo he commanded the Darkneſſe and it came; it can make an Earthly Life, as Moſes made the Lice and Frogs, alſo Serpents and other^[1390] Wonders.

21. It hath Death in its power, ſo that it can over-power that; if it ride in the^[1391] Chariot of the Bride. It can bridle and overcome the Devill; if^[1392] it be in God: there is nothing can be named that it cannot ſubdue.

22. Onely you muſt underſtand the ſoule hath ſuch a power from its Originall, and it had ſtill had ability to^[1393] ſend forth ſuch a Spirit out of it ſelfe; if it had not let in the^[1394] Great Turba into it ſelfe, which now giveth it the Reſt.

23. Unleſſe the Holy Ghoſt ride upon its Chariot, as it did in Moſes, and Elias, and in all the Prophets, alſo in Chriſt and his Diſciples, and alwayes ſtill in the Holy Children of God, they all have this Power,^[1395] they can raiſe the Dead and heale the ſick, alſo drive away all Diſeaſes, it is Naturall, the Spirit onely reigneth therewith over the Turba.

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

25. It doth no^[1396] Wonder, except the Spirit of God^[1397] ſtirre it up, it attributeth the power to God and giveth him the Glory, it doth as an humble Childe, and ſtandeth ſtill under the Croſſe, and letteth the Devill goe ruſhing away over it, but it ſprouteth forth in humility and meekneſſe, through Death into Eternall Life, and bringeth forth much fruit in Patience.

26. And ſo the Devill can doe nothing to it, it is as it were dead^[1398] to him, he may keep a racket with his Turba in the Earthly Life, with his helpers die wicked men, this he hath but as a ſcorne in the ſight of God: for he is a proud Spirit, and would be above the Wonders of God, but an humility can^[1399] binde him.

27. After this manner every man may eſcape the falſe^[1400] Magician, and alſo the Negromancer: for no Power can touch him in whom God dwelleth: and as Chriſt in his Death overcame Death and the Devill, ſo alſo can we in Chriſt: for the Word which became man dwelleth in us, and in the Word we can reigne over the Devill and Hell, nothing can hinder us.

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

29. Its power is not given to it, as a King giveth favour and power to a man; but it conſiſteth in a Naturall Right: therefore we are Children of the^[1401] Omnipotence of God, and inherit his Goods in the Omnipotence.

The ſeventh Queſtion.

Whether is the Soule Corporeall, or not Corporeall?

1. THat thing which comes from no beginning, hath alſo nothing: But if it be ſomewhat, then it ſeeketh its beginning in it ſelfe; for every Spirit dwelleth in the deepeſt Abyſſe of its^[1402] Enence: and if it muſt make the Eſſence to it ſelfe, then it can dwell in nothing that is ſtrange to it, but in it ſelfe, in its owne Eſſence.

2. When God created the Soule, then the Holy Ghoſt^[1403] cloathed it with the Tincture; for one part of the ſoule conſiſted in the Tincture, it was^[1404] naked of it ſelfe, as the glowing Fire is^[1405] naked, and is cloathed when it hath the Tincture.

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

4. For Darkeneſſe hath the cold fire, ſo long till it attaineth the Anguiſh, and then it kindleth it ſelfe in the heat, as you ſee in an Hearb, if it come into another^[1406] Property.

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

6. For the ſoule hath no Eſſence, nor^[1407] Power in it ſelfe, but the Fire is its power, and thus water proceedeth from the meekneſſe of the Tincture.

7. For, the fire is deſirous, and where there is a deſiring of the Originall, there is alſo a finding of the Originall, thus the fire findeth water in the Tincture, and turneth it into Sulphur, according to the power of all the ſeven Spirits of Nature: and this is^[1408] a water of Life.

8. For, the Tincture ſpringeth up in the water like a ſprout, and the fire in the Abyſſe cauſeth it: and ſo the water in the Sulphur of the ſeven Spirits is turned into the Myſterie; for, the Great^[1409] Secret, what God and the Eternity can doe, lyeth therein.

9. And thus the Myſterie containeth two formes, viz. fire and water, and changeth it ſelfe according to them both, viz. according to fire, into Red, and according to the Tincture into White;^[1410] this is a ſplendour or Glance of the Fire, by which the Life may ſee and know it ſelfe, from whence Reaſon and the ſenſes ariſe: And the Minde is in the wheele of the Anguiſh in the Fire, out of which the Eſſences ariſe.

10. And ſo we ſee what the blood is, viz. ^[1411] a houſe of the ſoule, but the Tincture is its body.

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

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

13. And thus the Phur deſireth fleſh, that is, a^[1412] Maſſe of fire and water, and it is conceived and borne in the Tincture.

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

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

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

17. But, as to its Tincture proceeding from the Light, which ariſeth both from the fire and Light,^[1413] it is a Spirit, in which the Originall of the ſoule, and of the Spirit cannot part aſunder in Eternity: It is an Eternall band, and when the bloud^[1414] is gone, and the body dieth, then that band remaineth in Eternity.

18. As to the ſoule onely; the body belongeth not to the Eſſence of the ſoule, they are two ſeverall Eſſences: for the body is the Glaſſe and dwelling houſe of the ſoule, alſo its^[1415] Proprietary, and it is alſo a cauſe, that the^[1416] meere ſoule altereth the Spirit according to the luſt of the body, or of the Spirit of this world.

19. Whereby the Image in the Spirit is altered altogether, according to the Contence of the Will, which the ſoule hath^[1417] brought out of the Centre of Fire, alſo out of the Wrath into the Light, and all according to the Imagination.

20. And, we give you to underſtand, that the Spirit^[1418] while it ſtayes here in the body, can alter it ſelfe; which is done without its knowledge by the Imagination, viz. by the deſire of^[1419] Luſt, ſo that the Deſiring figureth ſuch a forme in the will of the ſoule, as the luſt either to evill or good is.

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

22. It is ſuch a body as the Turba cannot touch or apprehend, it is immortall and incorruptible, concluded in nothing but onely in the Noble Tincture, which is without^[1420] Eſſence, or Materiality; and that body is incomprehenſible to the outward fleſh.

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

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

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

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

The eight Queſtion.

After what manner doth the Soule come into the Body of Man?

1. MY beloved friend; I underſtand this Queſtion to be meant concerning its Propagation; for Moſes telleth you how it came into Adam, and we have declared that before; But if you aske concerning its Propagation, how it cometh into a childe, in the^[1421] Mothers wombe,^[1422] we muſt put on another habit.

2. You know what is written in our third Booke, very punctually and at large, with many Circumſtances concerning its Propagation; how Adam was created one Image, he was both Man and woman before Eve, he had both the Tincture of the fire, and of the water; that is, ſoule and Spirit, and he ſhould have brought forth his ſimilitude out of himſelfe, an Image^[1423] of himſelfe, out of himſelfe by his Imagination and his owne Love, and that he was able to doe without rending of the body.

3. For, as we have mentioned before, the ſoule had^[1424] power to change the body into another forme; and ſo alſo it had power to bring forth a Twig out of it ſelfe, according to its property, if Adam had ſtood out in the^[1425] Triall.

4. But when he imagined^[1426] according to the Omnipotence, and let in the Spirit of this world into the Soule, and the Serpent into the Tincture, and tooke a longing in himſelfe after the Earthly fruite, to eate of evill and good, then alſo his Tincture conceived ſuch an Image as was halfe Earthly: viz. a Monſter, into which alſo the Turba then inſtantly inſinuated it ſelfe, and ſought the limit.

5. And ſo the Noble Image was found in the Earthly, and then deſtruction and Death began, and Adam could not^[1427] bring forth, for his Omnipotence was loſt.

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

7. And thus Adam in^[1428] impotence fell aſleep: and then the ſecond Creation began, for God tooke the Tincture of the Water; as a twig our of Adams ſoule, and a Rib out of Adam, and halfe of the Croſſe that was in Adam, and^[1429] made a woman of them.

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

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

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

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

12. Yet nevertheleſſe all the three Principles are in the ſeed, but the inward cannot be knowne by the outward: For in the ſeed the ſoule is not living; but when the two Tinctures come together, then it is a whole^[1430] Eſſence: For the ſoule is Eſſentiall in the ſeed, and in the^[1431] Conception^[1432] becommeth ſubſtantiall.

13. For ſo ſoone as the Fire is^[1433] is ſtruck upon by Vulcan, the ſoule is wholly perfect in the Eſſence, and the Spirit goeth inſtantly out of the Soule into the Tincture, and attracteth the outward^[1434] Dominion to it ſelfe, viz. the Starres together with the Aire.

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

15. Then inſtantly the Turba ſeeketh the^[1435] limit in the Spirit of this world, and will enter into the limit, and ſo ſoone as the ſoule hath its life, the body is old enough to die: and thus, many a ſoule periſheth in the Eſſence, while it is in the Sulphur in the ſeed.

16. But that you may perceive, that the Man hath the Tincture of the Fire, and the woman the Tincture of the Light in the water, viz. the Tincture of Venus; you muſt obſerve the eager Imagination of both towards one another: For the ſeed in the Eſſence eagerly ſeeketh the lîfe, the^[1436] Mans in the^[1437] womans in Venus, and the womans in the Fire, in the Originall of Life: As wee have very cleerely demonſtrated it in the third Booke: and therefore wee referre the Reader thither.

17. And we Anſwer here, that the ſoule cometh not at all into the Body, or is breathed into it^[1438] from without, but the three Principles have each of them its owne^[1439] Artificer, one^[1440] worketh Fire in the Centre, and the other maketh Tincture and water, and the third maketh the Earthly^[1441] Myſterium Magnum.

18. And yet it is not any new thing, but the very ſeed of Man and woman, and is onely^[1442] conceived in the mixture, and ſo onely a twig groweth out of the Tree.

The ninth Queſtion.

Which way doth the Soule unite it ſelfe with the Body?

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

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

3. It receiveth indeed naturally the inward water, but it receiveth not the Majeſty with the Tincture of the Light, but onely by the Imagination: therefore many times a Childe is more^[1443] bleſſed then one that is old, who^[1444] hath the Devill for his Gueſt.

4. But there are not many borne^[1445] Holy, except onely from good ſeed, and yet many times a wrathfull Turba windeth it ſelfe in according to ſome powerfull Conſtellation, as is ſeene, that honeſt parents many times have^[1446] wicked Children, but God knoweth who are his.

5. You ſee it in Jacob and Eſau, that ſtrove in their Mothers^[1447] wombe: alſo in Caine and Abell, in Iſaac and Iſmael, and many others.

The tenth Queſtion.

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

1. I Very much wonder what kinde of underſtanding and Philoſophie the world now hath that it cannot^[1448] reſolve this: yet I doe not blame you; for I know ſuch queſtions are agitated by thoſe, that account themſelves learned Doctors in the Schooles and Univerſities, who make great diſputations about it. I cannot but wonder at the proud blindneſſe, that there is no knowledge at all of God in^[1449] Reaſon.

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

3. O! ye ſhall give an account for your ſeducing of the world: and yet you vaunt your ſelves, as if ye were God, and arrogate Divine^[1450] Power to your ſelves; Take heed what you doe: you ſhall ſee againſt whom you have^[1451] kicked; I feare me ye are for the moſt part of you in Babell; awake, it is Day.

4. To you, my beloved friend, I give this Anſwer: that the ſoule is not every time new created and breathed in: but is propagated after a humane manner, as a^[1452] branch groweth out of a Tree, as I may better render it, as a man ſetteth or ſoweth corne or ſeed, and ſo a Spirit and body groweth out of it.

5. And this onely is the Difference; that the three Principles are alwayes in^[1453] ſtrife about Man, each would faine have him: ſo that many times a wonderfull Turba is brought in, while yet he remaines in the ſeed.

6. But if the Parents, both Father and Mother, have their ſoules cloathed with Chriſts fleſh, the Divine Eſſentiality, then it cannot be: For Chriſt ſaith, a good Tree cannot bring forth evill fruit: yet the Turba in time can enter in^[1454] with the Reaſon.

7. So alſo an evill Tree cannot bring forth good fruit; that îs, if both the Parents be evill, and held captive by the Devill; then an evill ſoule is ſowne: but the Principles cannot yet judge it, nor the Turba neither: It is indeed an evill Childe, yet if it turne, it may with the Imagination, enter into the^[1455] Word of the Lord.

8. But it is rare, and ſeldome cometh to paſſe, that a black Raven becometh white: but where it is but^[1456] halfe in halfe; there it may more eaſily be done: but however it is poſſible, it may very well be; God caſteth no ſoule away, unleſſe it caſt it ſelfe away: every ſoule is its owne Judgement.

9. Conſider this ye evill Parents: ye gather^[1457] money for your Children; get them good ſoules, that is more neceſſary for them.

The eleventh Queſtion.

How and where is it ſeated in Man?

1. A Thing which^[1458] is unſearchable, and yet ſeeketh and maketh a ground in it ſelfe, that hath its Originall and ſeat in its firſt^[1459] Conception, where it conceiveth it ſelf in it ſelf: therein is its limit, viz in the moſt innermoſt, and it goeth forth out of it ſelf, and ſeeketh forwards, where then it alwayes maketh one^[1460] Glaſſe according to the other, untill it finde the firſt again: viz. the unſearchable limit.

2. Thus alſo is the ſoule, it is in God^[1461] conceived in the^[1462] Heart, and the word which conceived it was in the Heart, viz in the Centre; and ſo it continueth in the Figure and in the ſeat, as it was comprehended by the Fiat; and ſo it is ſtill at this Day.

3. It dwelleth in three Principles: but the Heart is its Originall; it is the inward Fire in the Heart, in the inward bloud of the Heart: and the Spirit of it which hath a^[1463] glance from the fire, is in the Tincture: for it is cloathed with the Tincture, and burneth in the Heart.

4. And the Spirit moveth upon the Heart in the^[1464] boſome of the Heart; where both Principles part themſelves, and it burneth in the Tincture as a brimſtony Light: and diffuſeth it ſelfe abroad into all the members of the whole body: for the Tincture goeth through all the members.

5. But the true^[1465] Fire-Smith in the Centre, ſitteth in the Heart, and governeth with the Spirit in the Head, where it hath its Counſell-houſe, viz. the Minde and^[1466] ſenſes; alſo the five chiefe Counſellours, viz. the^[1467] five ſenſes; which ariſe from the five Spirits of underſtanding, as we have declared in our^[1468] third Booke; and in our^[1469] ſecond, and alſo in our^[1470] firſt.

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

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

8. And this is our Anſwer to this Queſtion; it muſt not be ſo underſtood, as if when a man is beheaded, and ſo his bloud guſh out, and the outward Life periſh; that this reacheth the ſoule and killeth that; no, it loſeth^[1471] one Principle indeed, but not the^[1472] Eſſence of that Principle, that followeth it in the Tincture, in the Spirit, as a ſhadow.

9. For the outward Eſſence reacheth not the inward in the ſoule, but onely by the Imagination: there is nothing elſe in this world, no fire, nor Sword, that can touch the ſoule, or put it to Death, but onely the Imagination; that is its poyſon.

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

The twelft Queſtion.

How is the Soule enlightned, and what is the Illumination of it?

1. WE muſt conſider, that if the Sun were taken away out of this world, that all things would be in Darkeneſſe, and then outward Reaſon would ſay, we are in darke Death and in the^[1473] wrathfulneſſe of the cold; and it were ſo indeed.

2. Now obſerve, my beloved, minde, and conſider with thy ſelfe, when thy body periſheth, and ſo thy ſpirit loſeth the^[1474] Sun: How canſt thou then enjoy the Light? and wherewith wilt thou ſee? In ſimplicity wee put thee in minde of this, that thou mayſt conſider it.

3. That thing which conſiſteth in the Eternall Liberty, if it alwayes enter againe into the Eternall Liberty, it hath no darkneſſe, for it dwelleth in Nothing, that doth^[1475] afford darkneſſe: it is free as the Eye of God, which beholdeth it ſelfe through a^[1476] ſubſtance.

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

5. Thus we earneſtly give you to underſtand, that wee have no Light in all our^[1477] affaires and workes; if wee let our will enter into that which we have wrought, by ſetting our Heart and will upon the worke of our own hands; in Covetouſneſſe; then the ſoule is wholly blinde, and we have no light in us, but onely the outward Light of the Sunne, which giveth light to the outward body; and when that periſheth, then the ſoule is impriſoned by that thing^[1478].

6. Thou muſt here underſtand, the Spirit and will of the ſoule; for the Priſon of the ſoule is a Darke^[1479] vale^[1480] having no Light; and although it doe elevate it ſelfe, and inflame it ſelfe, yet it becometh onely a wrathfull flaſh of fire, and is like the Devill, and cannot^[1481] attaine the Divine Light in it ſelfe.

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

8. And therefore Gods Eye is^[1482] twofold, ſtanding back to back; as before in the figure; one part tendeth forwards into the ſtill Eternity, into the Eternall Nothing, viz. into the Liberty.

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

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

11. In which ſharpneſſe, the Liberty (when the will bringeth the ſharpneſſe into it) becommeth a highly triumphing Majeſtick Light, which is called Gods Light, which ſhineth for ever, and cannot be^[1483] ſmothered by any thing, for it ſhineth in the Eternall Liberty, and deſireth no more.

12. And if, (as thou Earthly man perhaps doſt ſuppoſe) God would receive thy ſpirit into his Majeſtick Light, while thou letteſt in thy Abomination (viz. Covetouſneſſe, which hath brought forth Pride,^[1484] which is the fiery life of Covetouſneſſe) into thy will: ſo that thy will ſticketh wholly in Earthlineſſe; thou wouldſt darken Gods Majeſty, and thy ſpirit and will would nevertheleſſe ſtick in Covetouſneſſe, and burne out with the fiery ſource of the ſoule, as a Reflection in a Glaſſe, viz. in Pride, and thou ſhouldeſt not be able to reach the Majeſty of God.

13. Nay if thou ſhouldſt ſit in the Croſſe of the Holy^[1485] Ternary, and wert encompaſſed with all the Holy Angels; yet thou ſhouldſt ſit but in the Darkneſſe, and thy Spirit ſhould ſhine but in the Glaſſe of that Eſſence; which thou thy ſelfe haſt brought into the Spirit.

14. But if now the ſoule with its Spirit, in its Image will ſee God, and behold the Eternall Light in Gods Majeſty, then it muſt goe in a twofold way, in this world; and then it ſhall obtaine the Eternall body, viz. the Image of God, and alſo ſuſtaine the outward Life with the Earthly body: and then it ſhall bring all the Wonders (for which God created it in an outward Life, which wonders alſo it ought to awaken in the outward life) into the inward life, and eternally rejoyce it ſelfe in them, and have them as a^[1486] Glaſſe, and this is the right way which followeth.

The exceeding Precious^[1487] Gate of the Aurora.

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

16. Thou haſt in thy ſoule two Eyes; which are ſet together back to back; the^[1488] one looketh into Eternity, the^[1489] other looketh backwards into Nature, and proceedeth forth, alwayes and ſeeketh in the Deſire, and alwayes maketh one Glaſſe after another: let it be ſo, it muſt be ſo, God will have it ſo.

17. But turne not this^[1490] other Eye back into the Longing; but with the Right Eye alwayes draw the left backwards to thee, and let not^[1491] this Eye with the will of the Wonders goe from thee; viz. from that Eye which is turned into the Liberty; but draw to thee its wonders, which it hath manifeſted and wrought.

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

19. But let the hands labour and get food: and let the Eye draw the Wonders to it, but not^[1492] Matter; Elſe that which is drawne in will be darkneſſe to thee.

20. Let the Devill roare at thee, making a noyſe before thy left Eye: he cannot get in, unleſſe thou ſuffer thine Eye to receive in^[1493] Matter.

21. Thus, when thy Earthly body periſheth, thou ſhalt ſee with the right Eye, all the Wonders^[1494] in the Left Eye; which thou haſt wrought and found out here; and when the Earthly life is gone, then thy left Eye is free from the^[1495] Nature of Wrath.

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

23. And Nature with its Wonders, is a fiery ſharpneſſe, and taketh hold of the Eternall Liberty, and ſo maketh Majeſty in the Liberty in the Wonders; whence, the Right Eye (which is as it were dead here in this life) becometh enlightned, and doth^[1496] rejoyce with the left Eye for ever, in the exceeding joyfull Majeſty, and ſeeth God with both Eyes eternally.

24, This is one Gate. He that ſeeth and knoweth this rightly in the Spirit, he ſeeth all that God is, and can doe, he ſeeth alſo therewith, through Heaven, Hell, and Earth, and through the Eſſence of all Eſſences: alſo it^[1497] is the whole Scripture, whatſoever hath been written from the beginning of the world hitherto; but this is a rare and precious^[1498] ſeeing; the Old Adam knoweth it not, he ſeeth it not; onely the New Man that is borne in God.

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

26. Thou art in the world: haſt thou an honeſt^[1499] calling voyde of Deceit? continue in it, worke, labour, finiſh thy buſineſſe; as neceſſity requireth, ſeeke out Wonders, both in the Earth and other Elements; let the Art be what it will, it is all the worke of God: ſeeke Silver and Gold in the Earth, and make Artificiall workes of them: build and plant: All ſerves to manifeſt Gods workes of Wonder.

But marke this ^[1500] A. B. C.

27. Thou muſt not give thy ſpirit leave to enter into, and fill itſelf therewith, and ſo make a Mammon of it, and^[1501] ſet it ſelfe therein, as in a Darkeneſſe, elſe it is but a foole in the ſight of God, and the Devills Ape, and its will is wholly fixt therein: and ſo thy noble Image is altered according to thy Imagination in the Spirit, and according to thy will, which ſtickes in Covetouſneſſe, and ſo thou loſeſt Gods Image.

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

29. And yet it conſiſteth^[1502] in heavenly fleſh and bloud, and is an Eſſentiality come out of the Divine Body; it is Chriſts fleſh and bloud, and thy ſoule dwelleth therein;^[1503] it is the fire of the Majeſty therein.

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

31. If thou beeſt^[1504] upright, thou bringeſt thy wonders into this Image, and doe it thus: ſet thy left will upon the worke which thou doeſt, and conſider that thou art Gods ſervant in the vineyard of God, and labour faithfully.

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

33. Give Reaſon no^[1505] roome to ſay, this is my treaſure, it is mine, I have enough, I will gather much, that I may get honour in the world, and leave much to my Children.

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

35. And give thy heart no^[1506] roome to ſuffer the Spirit of thy will to bring in haughtineſſe into the Image, but caſt downe thy will continually in humility before God; and ſo thy Image alwayes entreth with thy will in humility into the Majeſty of God: and ſo thy Image is continually enlightned with the high Triumphing Light of God.

36. O! how cheerefull is the ſoule, when its anguiſh ſource of fire^[1507] taſteth Gods Light; how exceeding^[1508] courteous is it? O! how it boweth it ſelfe before God!

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

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

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

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

41. Therefore yee Elect Children of God, who are borne againe in Chriſt, take it into Conſideration, depart from Covetouſneſſe and ſelf-will: yee have been a long time led blindfold in Babell; goe out from her, you are called with a^[1509] ſhrill voyce, it will ſhortly raiſe the Dead, let it be a furtherance to you, that you may obtaine Eternall Joy in God

42. The Spirit ſheweth plainely, that whoſoever will not grow forth, together with the new ſprout, which groweth in the^[1510] Mother, ſhall and muſt be caſt into the Lake of Brimſtone, with the Dragons Whore in Babell.

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

The thirteenth Queſtion.

How doth the Soule feed upon the Word of God?

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

2. It eateth Gods fleſh and Chriſts Body, and by this eating the Divine Body, doth alſo grow^[1511] in it, ſo that it thus gets the Divine Body, and ſo becommeth Gods Childe, not onely a ſimilttude, but a Childe borne in God out of his Eſſences, and liveth in God.

3. When it heareth Gods Child[•]en teach, and ſpeake Gods word (even in this world) it receiveth it, and eateth it.^[1512]

4. The outward Man eateth Earthly bread, and the ſoule eateth the Bread of God, of which Chriſt ſaid, that he giveth us his body for meate, and his^[1513] Teſtaments are nothing elſe.

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

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

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

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

9. The Magia maketh ſubſtance: for in the Eternall Nothing there is Nothing; but the Magia createth^[1514] where nothing is.

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

11. We tell you, wee ſpeake what we feele, ſee, taſte, and know, and not a fable or Opinion, and that not for our ſelves onely, but for you, as one member is bound to doe for another, that ſo our Joy may be in you, and we alſo may enjoy you againe, as brethren together in one Eſſence: He that deſireth to know further of this, let him read our^[1515] third Booke, and there he ſhall finde the Circumſtances, concerning the^[1516] Soules-Meale, and Chriſts Teſtaments.

The fourteenth Queſtion.

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

1. MY beloved friend; this is a very^[1517] deep Queſtion; yet you ſhall be anſwered: for the time of the manifeſtation is borne, the Day breaketh, the Night is paſt; therefore eternall prayſe and thankes be given to God, that hath againe begotten us to light, and to an inheritance that never fadeth away; and hath received us for his beloved Children.

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

3. But now it hath plainely tranſgreſſed Gods^[1518] Command, and hath put its Imagination into the Earthly Spirit, where the Turba which brought the Earthly Monſter into its Noble Image, inſtantly tooke it captive, and ſo the Turba inſtanly ſought, and found the Limit, in which the Image periſhed; and if the Word had not^[1519] mediated, or interpoſed it ſelfe, it would have continued ſo for ever.

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

5. And except it turne with its Right Eye againe into the Word, and get againe a body borne out of God, it is but naked, and hath the Turba in it; which ſtirreth up the fire in its great Anguiſh: for^[1520] it is an eager hunger, a ſeeker, and a finder.

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

7. And although our ſoule get out, and become New-borne in God, yet^[1521] it poſſeſſeth the outward body ſtill, and conſumeth it, for it pierceth through it even to the Abyſſe, and there it findeth that it is onely a Glaſſe of the Eternall, and then it goeth forth from the Glaſſe into the Eternall, and lets the body lie in the Nothing.

8. Alſo you know well; that the ſoule, wich the body in the ſeed, is halfe Earthy: for it is Sulphur, that is,^[1522] Phur and^[1523] Sul^[1524] together, and the Turba is in it, which hath ability enough to deſtroy the ſeed.

9. How then can a ſoule be borne pure? It cannot be, it bringeth the Turba with it into the world, and is ſinfull in the Mothers^[1525] wombe.

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

11. The ſoule is not wholly forſaken of God, ſo farre as the Father and Mother are^[1526] honeſt, and in God; for it cometh from the ſoule of the Father, and of the Mother: and although a Childe dye in the Mothers wombe without^[1527] Baptiſme, yet it is baptized with the ſpirit of the Father, and of the Mother, viz. with the Holy Ghoſt which dwelleth in them, and the Turba is deſtroyed in Death; for the^[1528] Faiths part paſſeth through to God.

12. But the matter is farre otherwiſe with wicked Parents; if the Childe die in the Mothers wombe^[1529] the ſoule of it falleth into the Turba, and reacheth not God to Eternity: it alſo knoweth nothing of him, but it is a life according to the Eſſence, and property of the Parents.

13. And yet it doth not by this reach to the inflammation, for that ſoule it ſelfe hath not yet committed^[1530] ſinne; but it is a ſpîrit in the ſource, quite voyde of ſelfe-deſire, and wonders, it is like burning Brimſtone, like the^[1531] Ignes Fatui, and cannot reach God, but remaine between Heaven and Hell in the Myſterie, untill the Judgement of God, which ſhall at laſt gather in its harveſt, and put every thing apart in its own place.

14. Although^[1532] Mr. Sophiſter may herein have other^[1533] Philoſophie, but we care not for his Art, we have Eyes, and he hath art; we ſpeak what we ſee.

15. Thus we give you to underſtand, that no ſoule is borne into this world without ſinne, how honeſt ſoever the Parents be; for it is^[1534] conceived in the Earthly ſeed, and bringeth the Turba of the body with it, which alſo hath begirt the ſoule.

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

17. And in the New Teſtament, the Baptiſme, wherein the Holy Ghoſt waſheth away the Turba, with the water of Life, the water of the ſoule, that it may^[1535] draw neere to God, and be his Childe.

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

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

20. Is not this Babell? which hath confounded the whole world, ſo that People have divided themſeves in Opinions, and yet in the Will they goe but one way; what cauſed this but onely the Antichriſt, when he^[1536] drew the Kingdome of God into his owne Juriſdiction: and made a meere fable of the New-birth, which very Children will be aſhamed of, when it ſhall he day?

21. Wee can ſay with good ground, that Antichriſts teaching is but^[1537] beating of the Aire, a ſlight of the Serpent which continually beguileth Eve.

22. Thus we know, that no ſoule commeth into the world without ſinne, each bringerh the^[1538] Turba with it; for if it were without ſinne, then it muſt alſo dwell in a body wholly pure, and having no evill will in it, and in which is no Earthly^[1539] Deſire.

23. Now, body and ſoule are thus^[1540] bound together, untill the Turba findeth the^[1541] Limit of the body, and then it ſeeketh the works of the body, as is above mentioned.

The fifteenth Queſtion.^[1542]

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

1. AS it is mentioned before, ſo it is: the Turba with the Earthly^[1543] Deſire come together into this world, and ſo the ſoule is ſtrongly drawne by two; viz. by the^[1544] Word of the Lord, which mediated, or interpoſed it ſelfe, which out of Love is become Man; this draweth the ſoule continually into the Kingdome of God, and plainly ſheweth the ſoule the Turba; ſo that the ſoule ſeeth in Nature what falſhood and ſinne is, and if it yield it ſelfe to be drawn, then it becommeth borne againe, and ſo beommeth Gods Image.

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

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

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

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

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

7. But if we ſet our will upon the^[1545] Eſſence, then wee bring the Eſſence into the Spirit, and that taketh poſſeſſion of our Heart: and then the Turba is borne, and the ſoule is captivated by the thing.

8. And therefore we Anſwer; that no ſoule commeth pure from the Mothers^[1546] wombe, be it begotten by holy or unholy Parents.

9. And is the Abyſſe and the Anger of God, and alſo the earthly world depend wholly on God the Father; and yet cannot comprehend, and touch his Heart and Spirit: ſo it is alſo with the Childe in the Mothers wombe, if it be begotten by godly Parents, then each Principle^[1547] ſtandeth in its owne part.

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

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

The ſixteenth Queſtion.

How is the Soule kept in ſuch union, both in the Adamicall, and Regenerate Body?

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

2. Although the Spirit tameth the body, yet it imagineth, and this the Turba cauſeth in the ſeed, and no man can well deny, but that many times this Imagination is offenſive to him, and where there is a right Spirit, it wiſheth it^[1548] anathematiſed: And you muſt know, that the ſpirit of the ſoule ſticketh thus in a miſerable ſtrait, and cannot be looſed, untill the Turba taketh the Body.

3. Now there is never any union between the outward, and the Regenerate Man; the outward man would alwayes devoure the Regenerate, for they are in one another, but each hath its owne Principle, ſo that the outward cannot over-maſter the Inward, if the Spirit doe but continue^[1549] in ſtrife.

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

^[1550]5. For the ſoule hath the Government of the Fire, and it is the cauſe of the life of all three: and the^[1551] Spirit hath the Government of the Light, in which the Noble heavenly Image conſiſteth with the Divine Body: and the outward Spirit hath the Government of the Earthly Life, this ſhould ſeeke and manifeſt the Wonders, and the Inward Spirit ſhould give it underſtanding to doe that, and the ſoule ſhould manifeſt the Abyſſe, viz. the higheſt ſecret) to^[1552] it.

6. The Soule is the Pearle, and the Spirit of the ſoule is the finder of the Pearle, and the Earthly Spirit is the ſeeker: the Earthly body is the^[1553] Myſtery, wherein the^[1554] ſecret of Greateſt^[1555] abſtruſeneſſe is coucht: for the Deity hath manifeſted it ſelfe in the earthlineſſe, viz. in a comprehenſible Eſſence; and therefore now three Seekers belong thereto.

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

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

9. And thus we ſay, that the ſoule may be kept very well in the New Man, if the Spirit of its Tincture, doe but hinder its^[1556] Longing and Imagination: and although the outward Spirit be beſtiall, yet the Inward underſtanding [Spirit] is able to keepe in, and tame the outward, for it is Lord over it: But he that ſuffereth the Beſtiall Spirit to be Lord, he is a Beaſt, and hath alſo a Beſtiall Image in the inward Figure, in the Tincture.

10. And he that letteth the Fire-Spirit, viz. the Turba, be Lord, he is an^[1557] Eſſentiall Devill, in the Inward Image: therefore here it is neceſſary, that the outward Spirit powre^[1558] water into the fire, that it may hold that^[1559] ſtrong Spirit captive, and that ſeeing it will not be Gods Image, it may^[1560] remaine a Beaſt in the Inward Image.

11. Now if we conſider our ſelves in the^[1561] union, the outward Spirit is very profitable to us, for many ſoules would periſh, if the Beſtiall Spirit were not: which beholdeth the Fire captive, and ſetteth before the Fire-Spirit earthly beſtiall Labour and Joy, wherein it may buifie it ſelfe, till it be able by the^[1562] Wonders, in the Imagination, to diſcover ſomewhat of its Noble Image, that it may ſeeke it ſelfe againe.

12. My beloved Children, who are borne^[1563] in God, I tell it you: it was not for nothing, that God breathed the outward Spirit, (viz. the outward Life,) into Adams noſtrills: for great danger did attend this Image.

13. God knew how it went with Lucifer, and alſo what the great Eternall^[1564] Magick could doe: yea Adam might have been a Devill: but the outward Glaſſe hindred that, for where Water is, it quencheth the Fire.

14. Alſo many a ſoule by its wickedneſſe would become a Devill in a^[1565] moment, if the outward life did not hinder it, ſo that the ſoule cannot wholly inflame it ſelfe.

15. How many are there that are ſo full of poyſon, and^[1566] evill, that they doe murther and commit villany: but this their Fire hath water, or elſe they were paſt remedy: As ye ſee in gall which is a fiery poyſon, but it is mingled with water, and ſo the violence of the fire is allayed.

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

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

18. The Inward fire conſumeth earth and ſtones, alſo the body and bloud, yea, even the Noble Image, if it be^[1567] inflamed in the Will: But there the water is a Medicine for it, which pulleth down its aſpiring force; whereby it laboureth to get above the meekneſſe of God, as Lucifer did.

The ſeventeenth Queſtion.

Whence, and wherefore is the Contrariety between the Spirit and the Fleſh?

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

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

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

4. And yet the Fire is the onely cauſe, that there is a^[1568] ſource in the Light, in the Meekneſſe; for the Light proceedeth from the Glance of the fire, and hath the ſource of the Fire in it ſelfe.

5. But the Will (as is mentioned before) ſinketh downe in the Anguiſh, even into Death, and ſpringeth againe afreſh in the Liberty; and this is the Light which hath the^[1569] ſource of the Fire; but yet it hath another Principle in it, for the Anguiſh is become Love.

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

7. But underſtand our depth aright: the Spirit of the ſoule, wherein the Divine Image conſiſtech, ariſeth in the fire, and is firſt of all, the will to the Fire, but when the^[1570] wrath in the fire is ſharpned and inflamed, then the Will commeth into a great anguiſh, like a dying, and ſinketh downe in it ſelfe, out of the wrath into the Eternall Liberty; and yet there is no dying, but^[1571] another world thus commeth out of the firſt.

8. For, then the Will ſpringeth up in the other world, as a ſharpneſſe out of the Fire: yet it is without any ſuch^[1572] Anguiſh ſource in the Eternall Liberty: and it is a moving, a driving and an^[1573] acknowledging of the Anguiſhing Nature; it hath all the^[1574] Eſſences, which in the firſt ſharpe fire-world are brought forth in the Anguiſh; but they are like one, that goeth out of Fire into water: and ſo the Anguiſh of the fire is left in the water.

9. You muſt underſtand that this Life is the Life of the Spirit of the ſoule: the ſoule is the Centre of Nature, and the Spirit is the precious and noble Image, which God created for his Image; herein ſtandeth the High,^[1575] Royall, and precious Image of God: for, God is thus, he is comprehended in the ſame ſource of Life.

10. The Spirit is not parted from the ſoule, no, as you ſee Fire and Light are not parted, and yet are not one, they have a twofold^[1576] Source: the Fire is wrathfull, the Light is Milde and Lovely: in the Light is the Life, and in the Fire, the cauſe of the Life.

11. And thus without much ſeeking you may finde, the cauſe of the Contrariety, that is between the fleſh and the Spirit: for, the inward Spirit hath the^[1577] Divine Body from the meeke Eſſentiality, and the outward Spirit hath the Body of the Glaſſe, of the wrathfull Fire, viz. the body of the Glaſſe of the ſoule, which would alwayes awaken the^[1578] wrathfulneſſe, viz. the great Wonders which lie in the^[1579] Arcanum, in the^[1580] eagerneſſe of the ſoule; but that the inward Spirit of Love hindreth it, leſt it ſhould elevate it ſelfe, and inflame the ſoule, and ſo it would loſe the^[1581] fruition of Love and the Image, and the wrathfulneſſe of the ſoule would deſtroy it, and thus contrariety ariſeth.

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

13. It is not the Eſſence of the Myſterie, but a^[1582] Deſire, an incomprehenſible Glaſſe, in which the Myſtery is beheld, but it would be Maſter, ſeeing it hath attained a Principle, and is a Life of it ſelf, but it is a foole in compariſon of the Myſterie.

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

15. Goe back from the Croſſe into the fourth forme, and there you have Sol, and Luna together, bring that in Anguiſh into Death, and bruiſe that compoſed Magicall body ſo long, till it become againe, that which it was before the Centre in the Will; and then it becommeth^[1583] Magicall and hungry after Nature.

16. It is a^[1584] longing in the Eternall Longing, and would faine have a body, therefore give it Sol, viz. the Soule;^[1585] that it may have a body, and then it will ſoone make a body according to the ſoule; for the Will ſpringeth up in Paradiſe, with faire heavenly fruit without blemiſh.

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

18. For, wee meane not here a^[1586] Glaſſe or Heaven; but Gold wherewith you vaunt, which for ſo long a time hath been your Idoll-God: and your blinde^[1587] Owle-eyes are ſo quite put out, that you ſee leſſe then before: But the Children ſhall ſee, eate and be ſatisfied, that they may prayſe God.

19. We ſpeake here wonderfully, yet we ſpeake nothing but what we muſt ſpeake: Let none marvell, that he knoweth the Myſtery, who hath not learnt it from any man; doth not an hearb grow without your^[1588] Counſell, neither doth it inquire for your Att: yea the Myſterie is growne alſo without your Art, it hath its owne ſchoole; like the Apoſtles on the Day of Pentecoſt, who ſpake with many Languages and Tongues without premeditation and Art, and ſo is this ſimplicity in like manner.

20. And this foretelleth thy Fall O Babell, ^[1589] that thou mayeſt know it: no wrath nor Anger will help you; the Starre is borne which leadeth the^[1590] wiſemen out of the Eaſt-Country: but ſeek thou onely where thou art, and finde thy ſelfe; and call the^[1591] Turba from thee, and then thou ſhalt live with the Children, this we tell thee in good earneſt, there is no other Remedy: thy Anger is thy fire which will deſtroy thy ſelfe.

21. Or doſt thou thinke that we are blinde? if we did ſee nothing we would ſtill be ſilent; what pleaſure would a lye be to God? yea we ſhould be found in the Turba, which ſearcheth through all humane Eſſences and workes: or doe wee this piece of ſervice for Wages? is it our^[1592] living? why doe we not minde our bread onely according to outward Reaſon?

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

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

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

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

26. It is better to labour a little while with toyle and care, in the vineyard, and to waite for the great wages and Refreſhment, then to be a King here for a little time, and afterwards to be a Lyon, a Wolfe, a Dog, a Cat, a Toad, Serpent or worme; in^[1593] figure.

27. O Childe of Man! thinke upon this; he yet warned, wee ſpeake very ſeriouſly, out of a wonderfull Eye, ye ſhall very ſhortly finde it by experience; there is yet a little time; for the beginning hath already found the end: this is a little Roſe out of the Beginning; ſee yet, and put covetouſneſſe out of your^[1594] Eyes, or elſe you ſhall waile and lament, and none will pitty you; for, what a man ſoweth that he muſt alſo reape; what will Pomp and Honour availe, when it leaveth you?

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

29. Pray be the Children of God; and be not Devills: Let not the Hypocrites keepe you back by their^[1595] flattery, they doe it for their bellies, for their honours, and for monies ſake, they are the ſervants of the Great Babell.

30. Examine your ſelves, aske your Conſcience, whether it be in God? that will blame you, and bid you drive the Hypocrites from you, and ſeeke the cleere countenance of God, and looke not through^[1596] a Glaſſe.

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

32. It is no ſuch matter, as that one ſhould ſtand ready, and take away the Turba from you, when you give^[1597] him good words, no, no, it is a Magicall thing; you muſt be borne againe, as Chriſt ſaith, or elſe you cannot come to God; doe what you will, All Hypocriſie is deceipt.

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

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

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

The eighteenth Queſtion.

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

1. HEre we would have the world bidden for a Gueſt, eſpecially Babell the Whore, and ſee whether^[1598] ſhe can be made a true child, for Death is a terrible Hoſt, he caſteth the proud Rider, and his Horſe to the ground.

2. My beloved friend, this is a very^[1599] hard Queſtion, and needeth the Eyes of all the three Principles to ſee it well: they need not dye, that would enter in and behold this; they muſt be poyſon to Death, and a peſtilence to Hell; they muſt take Death captive if they will ſee it, no mans underſtanding can otherwiſe finde it out, except he come into death himſelfe, and then he will feele indeed what Death is; he ſhall ſurely taſte what it is, when one Principle (viz. the life) periſheth.

3. You underſtood before that all^[1600] Eſſences are^[1601] Magicall, and that one is alwayes the^[1602] Glaſſe of the other, and that in this Glaſſe the Deſire of the firſt Glaſſe is opened, and commeth to be an Eſſence; and then alſo that the Turba is in every Eſſence, which deſtroyeth all, [till it commeth] to the firſt Eſſence, and that is alone and hath no Deſtroyer.

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

5. Now if all Eſſences have proceeded from one, then the beginning is alſo in the laſt Eſſence; for the laſt is^[1603] gone back into the firſt, and ſeeketh the firſt, and findeth it in it ſelfe, and when it findeth the firſt, it letteth all the other goe, and dwelleth in the Limit, and there it can be without^[1604] ſource.

6. For there is nothing that maketh it a^[1605] ſource: It is it ſelfe the matter of the firſt Eſſence, and although it be ſomewhat elſe, yet that is but the twig of it ſelfe, and its owne will and nothing elſe: for, there is nothing that can give it another will.

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

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

9. For the Spirit of the ſoule grieveth not when the body^[1606] periſheth, but the Fire-Life grieveth, becauſe the matter of the Fire, which the fire hath produced, that alſo periſheth, but yet only in Eſſence.

10. The figure continueth ſtill in the will, for the will cannot be deſtroyed: and thus the ſoule muſt continue in the will, and it taketh the figure inſtead of matter, and burneth in the will; for the firſt glowing of the fire doth not paſſe away; but it is quite deprived of the mater of the Earthly Life, viz. of the^[1607] Phur.

11. And thus the fire becommeth weake, and paſſeth into Darkneſſe, except the Spirit have heavenly^[1608]) Eſſentiality, viz. the Divine Body; and then the Fire (viz. the true ſoule) receiveth that milde body for a^[1609] Sulphur; and ſo the ſoule burneth in the Love-fire, and is quite gone out from the firſt^[1610] Fire-life.

12. It is now in Gods Principle: the firſt^[1611] wrathfull Fire cannot touch it in Eternity, for it hath received another Source, and is truly borne againe, and knoweth no more of the firſt Life, for it is ſwallowed up in the^[1612] Magia.

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

14. Therefore we here underſtand, that this Myſterie hath been ſo manifeſted in its parting, that it cannot be^[1613] extinguiſhed in Eternity; but it remaineth Eternally in Diſtinction and Partition; and is beheld in the Magick, in the parting in that manner, as it formed it ſelfe here.

15. Thus we may perceive that the^[1614] Separation is, that the Turba hath found the Limit of the Eſſence: for ſickneſſe to death is nothing Elſe, but that the Turba hath inflamed it ſelfe, and would deſtroy the Eſſence: it is at the Limit, and will caſt away that which is introduced^[1615] between.

16. And this is alſo the cauſe that the body dyeth; the Turba thruſteth it ſelfe into the fire, and ſo the outward Life is extinguiſhed; for it withdraweth the fire of the ſoule, and ſo it paſſeth into its owne^[1616] Aether, and is at its Limit.

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

18. And if the will be quite voyde of the power of humility; then there is no ſinking downewards or inwards, through Death into Life, but it is like a^[1617] tormentive hurrying wheele, which would continually get aloft, and yet it goeth downewards on the other ſide; it hath the condition of Fire, but not the burning of Fire.

19. For, the Turba is the exceeding ſtrong^[1618] harſhneſſe, and bitterneſſe: and the bitterneſſe continually ſeeketh the^[1619] Fire, and would evaporate it, but the Aſtringency holds it captive; ſo that it is onely an horrible^[1620] Anguiſh, and continually turneth in it ſelfe like a wheele, and imagineth, but findeth nothing but it ſelfe: it draweth it ſelfe into it ſelfe, and maketh it ſelfe pregnant: it eateth it ſelfe, and is its owne ſubſtance.

20. It hath no other ſubſtance, but that which the Spirit of the ſoule continually^[1621] made in the outward life; viz. Covetouſneſſe, Pride, curſing, ſwearing, reviling, backbiting, ſlandering,^[1622] murders, hatred,^[1623] wrath, anger falſhood; this is its food, ſport, and^[1624] paſtimes for the Turba in the will taketh the ſubſtance with it: Its workes follow it.

21. And although it hath done ſome good, yet that is done onely in^[1625] in a gliſtering ſhew and appearance; from an ambitious minde: and afterwards it continueth thus, in its aſpiring, and alwayes endeavouring to climbe up, it alwayes elevateth it ſelfe, it would continually be above the Meekneſſe, and yet it neither knoweth it, nor ſeeth it: it is an unceſſant elevation above God, and yet an Eternall Depreſſion; it ſeeketh a ground, and there is none: This is its Life.

22. Yet, if it had comprehended any purity of Love in its will (as many a one that is converted at laſt in his end) then it thus ſinketh into it ſelfe through the Anguiſh: for the humble ſparke falleth downe through death into Life, and then the^[1626] ſource of the ſoule endeth: yet it is a ſmall twig budding forth into the Kingdome of God.

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

24. We ſpeake not here of any ſtrange^[1627] ſource, but onely of that which is in the Turba and alſo of no other Power of the Devill over the poore ſoule, but its owne horrour and^[1628] abominable ſuggeſtions, by which the Imagination of the ſoule is ſo tormented.

25. The condition of Hell is farre otherwiſe then Babell teacheth; ſhe ſaith that the Devill^[1629] beateth and tormenteth the ſoule; but this is ſpoken in meere blindneſſe: the Devill is not at odds with his owne Children; they muſt all doe his will; the anguiſh and horrour of Hell plagueth every one of them ſufficiently in their owne abominations; every one hath his owne Hell, there is nothing but his owne poyſon that apprehendeth him.

26. The foure Formes of the Originall of Nature, are the common plague which every one feeleth according to his owne Turba, but one farre otherwiſe then another: the Covetous hath cold; the Angry Fire, the envious bitterneſſe, the proud an high aſpiring, and yet an Eternall ſinking and falling into the Abyſſe: the^[1630] ſcorner ſwalloweth downe the Turba of thoſe abominations, which he here belched forth: the falſe ſlandering heart hath the fourth forme, viz. the great^[1631] Anguiſh.

27. For, the Turba ſtandeth in the Circle of the Fire, viz. in the heart of the ſoule; and falſe ſpeaking, lying and^[1632] untruthes are an abomination, and gnawing, and make it curſe it ſelfe.

28. A Potentate who hath oppreſſed the poore, and conſumed his^[1633] ſweat in Pride, he rideth in the curſes of the poore in the height of Fire; for all the^[1634] neceſſities of the poore ſtick in him.

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

30. He hath loſt his^[1635] true Image, he hath the Image as it were of a proud prancing Horſe, or of what elſe he hath been delighted with, whatſoever he tooke with him in his will, that is his Image; where his Heart is, there is his treaſure alſo, and that to Eternity.

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

The nineteenth Queſtion.

How is the Soule Mortall, and how immortall?

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

2. As concerning the Image which God created, and which hath a Temporall beginning, that is borne out of the Eternall, and is placed in the Eternall Eſſence without^[1636] ſource.

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

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

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

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

7. But the wicked ſoules have loſt their Image in the Limit▪ for f it is entred into a Limit, and that Limit is the End of the Image: the Turba deſtroyeth the firſt Image, and attracteth the^[1637] Eſſences of the will for an Image; and this is alſo immortall; for the Eternall Nature dyeth not, becauſe it had no beginning.

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

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

10. All things have been from Eternity, but eſſentially in the Eſſence, not in the Subſtance of the eſſence, not ſubſtantiall Spirits but Spirits^[1638] in figure, without Corporality, they have beene from Eternity as in a Magia, one hath ſwallowed up the other in the Magia.

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

12.^[1639] Now if the wicked ſoules had brought no ſubſtance into their wills, then they ſhould have no paine, there would be no feeling but Magia: but the ſubſtance is an Image, and that is in the Turba, and ſo there is a ſource that may be felt.

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

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

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

The twentieth Queſtion.

How doth the Soule returne to God againe?

1. THis hath been already ſufficiently cleared; that it was^[1640] ſpoken out of the Mouth of God, and created by the Holy Ghoſt, in the Image of God.

2. Now if it ſo continue, then, when it leaveth this Earthly Life, it it is already in the Mouth of God, for it is in the Divine Body, no^[1641] Source can touch it.

The one and twentieth Queſtion.

Whether goeth the Soule when it departeth from the body, be it ſaved, or not ſaved.

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

2. For, the body retaineth it not, no wood, no ſtone▪ can^[1642] retaine it, it is thinner then the Aire, and if it have the Divine Body, then it goeth ſtrait as a Conquerour through the Turba, viz. through the Anger of God, and quite through Death, and when it is through, then it is in Gods^[1643] Eſſence.

3. It remaineth in its^[1644] wonders and Eſſences, which it wrought here: It beholdeth the Majeſty of God, and the Angels face to fa[•]e.

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

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

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

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

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

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

10. Moſt ſoules depart from the body without Chriſts body: yet they hang as by a^[1645] threed; and are at laſt in their Faith gotten into the will: theſe ſoules indeed are in the Image in the Spirit, but not in Fleſh.

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

12. But the Earthly Body ſhall not touch it: that muſt come before the Judgement in the Turba; but after the Sentence of the Judgement, the Turba ſhall ſwallow it up, and the^[1646] Wonders [of it] ſhall onely remaine.

13. You muſt underſtand us aright: Theſe ſoules that muſt waite till the the laſt Day for their Bodies, they remaine with their bodies in the ſtill Reſt, till the laſt day, without feeling any^[1647] paine; but in another Principle.

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

15. Yet they ſee their^[1648] Wonders, but they effect nothing in them, for they expect God and are in Humility, fot they are ſunke downe through Death, and are in another world, yet there is a great^[1649] Space between them, and the holy ſoules that are in Chriſts fleſh and Bloud; but not a Principle, they are in one and the ſame Principle.

16. But a Spirit without a body hath not that^[1650] might, which the Spirit in the body hath; therefore they reſt: and are under the Altar of God.

17. When the laſt Day ſhall come, then ſhall they come forth, and eat of the Bread of God, and put on the Divine Body, as is mentioned in the Revelations of John; ^[1651] where the ſoules under the Altar cloathed in White ſay: Lord, when wilt thou avenge our Bloud? and it was anſwered them, that they ſhould reſt a little while, till their brethren were accompliſhed which ſhould be killed for the witneſſe of Jeſus.

18. But the ſoules of the wicked have another place, viz. in the moſt^[1652] innermoſt, which alſo is the moſt uttermoſt of all Darkneſſe; they dare not goe up and downe, they remaine meerely with the body, in their^[1653] ſubſtance, yet not in this world, neither doe they touch the Earth.

19. It hath indeed power enough over the Earth, it can open it without^[1654] ſubſtance and perceptibility: But it hath not the outward Principle; it hath not power enough over the outward Spirit; yet it can for a time make^[1655] Apparitions in the^[1656] fydereall Spirit.

20. As many appeare againe in the Aſtrall Spirit, and ſeeke^[1657] Abſtinence, and make many afraid, with keeping a racket in houſes, all which they doe by the Aſtrall Spirit till that be conſumed; and then their^[1658] trickes lie in the Darkneſſe: and they expect the laſt Judgement.

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

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

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

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

25. Thus my beloved friend, know that there is a difference of Places where ſoules are; according to that whereinto the ſoule is entred; if it be Holy and Regenerate, then it hath a^[1659] Body, which expecteth onely the^[1660] Wonders of the body at the laſt Day; it hath^[1661] comprehended them already in the Will, but at the Day of Judgement it muſt ſtand before the Judgement.

26. All ſoules good and had ſhall every one receive their Sentence and Reward: The Holy ſhall be ſet in the preſence of the wicked, that they may ſee and^[1662] feele the cauſe of their^[1663] paine.

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

28. God is every where, and Darkneſſe is every where, the Angels alſo are every where, each in its owne Principle, and in its owne^[1664] Property.

29. The Fiction of outward Reaſon, without the knowledge of the Principles is^[1665] as a fighting with a ſhadow: If I ſhould aske a thouſand times, and ſhould alwayes be told ſomewhat from God himſelfe, and yet were but in fleſh and bloud, I ſhould looke upon it as Babell doth; which ſuppoſeth that the ſoule flyeth into a Heaven, above the Starres; I know not that Heaven they ſpeake of, and I deſire not to come there.

30. Heaven is indeed above; but there are the Angelicall Ptincipalities and Thrones: This Eye of the^[1666] Aether is our Principality, and Kingdome.

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

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

33. Now if the Angels be in this world, in the Holy Principle; whither then ſhall the ſoule flie firſt might Babell thinke? perhaps into Pride as Luc[•]fer did! O no! they continue in humility, and looke^[1667] Gods Wonders, as Gods Spirit moveth ſo doe they.

The two and twentieth Queſtion.

What doth every Soule? doth it rejoyce till the laſt Judgement Day?

1. THis Queſtion containeth the exceeding joyfull Gate of Glory, leading to the knowledge of the^[1668] victorious Garland of the ſoule.

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

3. Thinke of this ſimilitude, and take it into conſideration: It is juſt ſo with the ſoule: the ſoules without^[1669] body have a great inward Joy; and waite for the laſt Day with great inward Deſire, when they ſhall againe receive its faire and Holy Body with its^[1670] Wonders.

4. Alſo their Ornament is in their will, where they behold their workes after the manner of the Eternall Abyſſall Magick, which they ſhall then firſt receive at the laſt Day, in the Figure with the new body out of the Old.

5. Alſo we know and^[1671] highly perceive, yet in the Spirit onely, according to its knowledge; that the bleſſed ſoules doe rejoyce in the labour which they tooke here, and exceedingly recreate themſelves in their wonders which they ſee Magically: for they that have led many to Righteouſneſſe, they have their Reward in the Magia, in the will before their Eyes.

6. They that have ſuffered much Perſecution for the Truthes ſake, they ſee their bright^[1672] Triumphant Garland; which at the laſt Day, they ſhall put on upon the New body.

7. They that have done much Good, they ſee that plainely ſhining in the will.

8. They who have been ſcorned, contemned, perſecuted, and ſlaine for Chriſts Doctrine, honour, and Truths ſake, they ſee the Triumphant Victory, like one that hath overcome his Enemie in a fight, and then ſets it forrh Triumphantly to his Prince or King, and for which he hath exceeding great Glory, when his King receiveth him with great joy: and keepes him with him for his faithfull aſſitant.

9. We have no Pen that can write what exceeding joy is in them: onely this wee know, that thoſe for the moſt part, have put on the Divine Body in this world, and ſo have greater perfection then the other: they expect the laſt Day with great joy and Glory, when their workes ſhall be preſented to them, and ſet before their Eyes in heavenly figures, and the wicked ſhall ſee them^[1673] againſt whom they have kicked.

10. Every ſoule rejoyceth before the face of God, in great hope of that which it ſhall receive againe, for it knoweth its Reward, but without the body it cannot receive it: for it hath wrought its workes in the Body, and therefore its workes follow it in the New body, and come to it againe.

11. For, although the exceeding precious Holy ſoules have put on Chriſts body in this world, ſo that they ſtand in Heaven, viz. in the Image of God, yet all their workes were wrought in the Old Body, which was Gods Glaſſe: and in the Reſurrection, they ſhall be repreſented in the true heavenly Figure, in^[1674] that body.

12. For, the firſt Image which Adam was before the fall, is Regenerated in Chriſt, and ſhall againe with its Wonders be put upon the ſoule; and although it had the Divine Body before, yet the^[1675] Wonders ſtand in the firſt Image.

13. But the Turba, with the outward Kingdome of the outward Source is gone, for^[1676] it was a Glaſſe, and is now become a Wonder, it liveth without Spirit as a Wonder, and ſhall be put upon the ſoule in great^[1677] Glory, which it ſhall have from the Light of God: at which the holy ſoules doe exceedingly rejoyce, and expect it with great longing.

14. You muſt know that every bleſſed ſoule trimmeth its Lamp, ſo that it willingly meeteth its Bridegroome at the laſt Day: it alwayes reneweth its will, and thinketh how it ſhall rejoyce with all holy men and Angels, in its new Body in the Wonders: there is a continuall ſpringing up of Joy in them, when they thinke of that which is to come, each as it's vertues are.

15. And as their workes have been different upon Earth, ſo alſo is their hope: for, a Day-labourer, who hath wrought much, rejoyceth at his wages; ſo alſo here: there is a friendly Eſſence among them, and in them.

16. All the ſcorne and diſgrace which was put upon them that were innocent, is a great Triumphant Glory to them, in that they have ſuffered in Innocency, and put on Patience in Hope; which they have ſtill on, Death cannot take it away, nor put it off, but the ſoule taketh that with it which it hath^[1678] conceived.

17. Its many hearty Prayers, wiſhes, and good deedes in love to its Neighbour, are its food which it eareth, and joyfully enjoyeth, till its New Body ſhall eate Paradiſicall fruit.

18. But they which have put on the Divine Body here, they eate at Gods Table without ceaſing: yet the Paradiſicall fruit belongeth to the body of the Wonders, which ſhall ariſe out of the Grave, and which was created in Paradiſe; for it was made out of the Beginning, and it bringeth the End with the^[1679] Wonders into the Beginning againe.

19. But wonder not, nor thinke that we underſtand it ſo, though we ſeeme to ſpeake of two bodies of the Holyeſt Saints; for they are not two, but one: But conſider, that Gods Eſſentiality filleth all, and that is the Divine Body, which is put upon the.^[1680] Holy ſoules, even in this life.

20. For they caſt their will into Gods will, and ſo they receive the Divine Body which filleth all things: their will dwelleth in the Divine Body, and eateth of Gods Word, of Gods fruit, of Gods^[1681] vertue, in the Divine Body; and Chriſt is in God; God is become Chriſt.

21. And ſo they^[1682] weare Chriſts Body in God, and yet waite for their firſt Adamicall holy Body, with the^[1683] Wonders, which ſhall be put upon them with Paradiſicall^[1684] property.

22. For, Gods purpoſe muſt ſtand, he created the first Body^[1685] for Paradiſe, it ſhould have continued there Eternally, and it muſt goe thither againe: and the ſoule muſt remaine upon the Croſſe of the Ternary in the Mouth of God, whence it came: and yet the whole Perſon continueth with Body and ſoule in one another; but God filleth All in All.

23. O! that we had but a humane Pen, and were able to write it in the Spirit of your ſoule according to our knowledge: O! how many would then returne out of Sodome and Gomorrah, out of Babell, out of the Covetous, proud vale of Miſery, which notwithſtanding is but Anguiſh and paine, full of feare, vexation and horrour.

24. And here we ſhall let you know, that you may deeply conſider it: what is the lamentable and miſerable condition of the damned ſoules, and what they have to expect, and but briefly, ſeeing the following Queſtion doth it at large.

25. Their expectation is like that of an impriſoned Malefactour, who continually liſtneth (when any thing ſtirreth) when the Executioner ſhould come, and execute Judgement, and give him his Reward: juſt ſo doe they.

26. They have a falſe Conſcience, which gnaweth them, their ſins are ſet continually before them: they alſo ſee their workes Magically: they ſee all their unrighteouſneſſe and vanities, their unmeaſurable pride and haughtineſſe; they ſee the oppreſſion of the poore; their ſcorning and ſuppreſſion of them.

27. Their falſe beliefe flieth from them; their Hypocriſie was only a deceitfull Glaſſe; it reached not the Heart of God; it ſtandeth viſibly before them in the Magick, viz. in their will: but when they ſearch therein, they ſtirre up the Turba of the Fire, which will alwayes conſume the Glaſſe, and then they are in feare and horrour.

28. For, they ſee and know, that all muſt be tried at the laſt Day, by the Eternall fire of Gods Anger: and they feele very well that their workes will ſtay in the Fire.

29. The Devills alſo exceedingly Tremble, when they conſider their fall: which reſts in Gods Judgement what he will doe; of which the Holy Scripture telleth us plainely enough: eſpecially the Judge, Chriſt himſelfe.

30. Thus know, that the totally miſerable condition of the damned is, that when they ſhould trim their Lamps, to meete their Bridegrome at his comming, they tremble and ſmother all their workes, which the Turba nevertheleſſe ſets before their Eyes.

31. But now thoſe ſoules which are damned in a high degree, are very preſumptuouſly bold, they reject God, and curſe him, and are his^[1686] worſt Enemies.

32. They hold their cauſe to be juſt, they oppoſe God with daring impudency, and thinke, is there fire? ſo are wee fire; is there^[1687] ſource? then wee will climbe up above God, and Heaven in the ſource of the fire: what care wee for humility, wee will have the ſtrength and might of the fire, we will be above God and doe Wonders by our Power.

33. Wee have the Roote, God hath but the Glance, let us be Lords, God ſhall be ſervant, our^[1688] Mother is his life, wee will overthrow his ſtrong Tower at once.

34. They have the minde of Souldiers, that ſcale Forts and walls, and thinke the Citie is theirs, though indeed they looſe their lives and never get it.

35. You muſt underſtand, that Hell is againſt Heaven, and the Inhabitants thereof againſt the Inhabitants of Heaven; and this in God is alſo a great Wonder, all maketh for his Glory.

The three and twentieth Queſtion.

Whether doe the Soules of the wicked, without difference, (for ſo long a time before the Day of Judgement) feele any eaſe, or Refreſhment?

1. A Thing which goeth into an Eternall Entrance, is alſo in the Eternall End; who can put any thing into his hand that is a far off, and not preſent where it is to be done? he muſt give it onely into his hand that is by, to receive it: And that thing, which with its will is gone forth out of it ſelfe, can receive nothing within it ſelfe, becauſe it deſirerh nothing within it ſelfe.

2. Thus it is with the wicked, in this world: he is gone with his will out of himſelfe into Covetouſneſſe, Pride and pleaſure, into vices, gormandizing, tipling and whoring, alſo into Gluttony: his will is continually bent to diſpiſe the poore; in ſcorne and diſgrace to plague the poore, and to tread him downe by Authority.

3. He hath corrupted Judgement with lies and bribes, and continually ſwallowed downe unrighteouſneſſe as a Cow drinketh water; all that hath come from him hath been^[1689] bitter Anger, which he proſecuted as farre as his power would reach: his will hath been meere wilfulneſſe, he hath done what he liſted; he hath danced after the Devills owne Pipe, and hath wholly entred into Covetouſneſſe; he hath accounted his money and meanes, his Treaſure; and his will hath continually entred into it.

4. He hath never retired into himſelfe, and ſought after Love, much leſſe humility; he hath eſteemed the needy, as his footſtoole, he hath cruſhed him under without meaſure: he hath counted it his Art and wit, when he hath been able thus to gripe and over-reach the ſimple; and deprive him of his labour.

5. He hath ſuppoſed, that he had found out the fineſt policy, who^[1690] could contrive his buſineſſe ſo ſure, that he might doe what he liſted, then he thought himſelfe very cunning, and that he had great Wiſdome.

6. All this, yea, and much more he hath conceived in his will, and therewith the Image of the Spirit of the ſoule hath been filled, and all this ſtandeth in his figure; and when ever the body^[1691] dieth, then the Turba layeth hold of this in the Spirit.

7. And then if the Spirit would faine enter into it ſelfe, the Turba goeth with it, and ſeeketh the ground, viz. the Roote of the ſoule, and ſo the fire is but^[1692] kindled by it.

8. And you muſt know, that the ſoules of the wicked have no eaſe, their beſt eaſe and joy is when they climbe up in the will, in their^[1693] workes which they did here, and continually deſire to doe them more ſtill: it grieveth them that they did not afflict the honeſt more then they did; their will is juſt ſo as it was here.

9. They are Spirits of Pride, like the Devill, a Covetous devouring Spirit, which devoureth their abominations which they committed here: their joy is onely to thinke how they will contemne God, and be their owne Lords, this is their recreation and refreſhing, and no other.

10. For, how ſhould they receive any other refreſhing? when they dare not for ſhame lift up their eyes to God, nor dare they flie to the Saints, whom they have here ſcorned; they are aſhamed to doe that, for their falſhood continually ſmiteth them on the face, and their malice and falſhood boyleth tip from Eternity to Eternity.

11. When but the leaſt thought of the laſt Day, commeth into their mindes, then feare and horrour ſtirreth in them: they rather let that thought alone, and recreate themſelves in haughtineſſe.

12. And this is alſo a Wonder, and the greateſt Wonder of All, that an^[1694] Angell ſhould become ſuch a furious^[1695] Devill: and ſo the Power of Gods Anger commeth to be manifeſt in God: for God hath manifeſted himſelfe according to both^[1696] Eyes, in Love and Anger: and it is left free to Man, he may goe into which of them he will: God throweth none into wrath, the ſoule caſteth it ſelfe into it.

13. But you muſt know, that the wrath hath ſet its^[1697] throat wide open, and draweth mightily, and deſireth to devoure All; for it is the Covetouſneſſe, and the Pride inſulting over humility.

14. And ſo alſo Love and Humility have opened their Mouth; and draw with all their Powers, and would draw Man into Love, into Heaven.

15. Now into which of theſe the ſoule entreth, in that it remaineth and groweth, whether in Love or in Anger; In that Tree it ſtandeth, and there is no Deliverance in Eternity from thence: here in this Life the ſoule ſtands in a Balance in the Angle, and may (though it have been evill) be borne againe in Love; but when the Angle breaketh then it is gone: it is afterwards in its owne Country, in its Principle.

16. Who ſhall breake that which is Eternall, where no breaker can be found? for it is its own Maker; whence then ſhall another Turba come, when a thing is in the Eternity where no Limit is.

17. But that you may ſee for all this, that God willeth not evill: He maketh his will knowne unto you; He ſendeth you Prophets and teachers, and giveth them his Spirit, that they may give you warning: Now if you refuſe to obey; then you ſtay ſtill willingly in the Anger, which is your^[1698] wages and Kingdome.

18. God^[1699] afflicteth you, to breake you off from your owne will, from your voluptuous proud, and diſſolute Life! But if you goe on, you ſhall hereafter ſurely taſte the helliſh Dregs.

19. Wee teach you the Croſſe: and the Devill teacheth you pleaſure: Now you may take which you will, you ſhall have it, be it Love, or wrath.

20. We labour for you, but you contemne us: what ſhould wee doe more for you; we are even your very ſlaves; if you will not accept us, be it at your perill, and get you gone with that which is your owne, and we will take that which is ours, and ſo wee are parted for ever.

21. Wee will nevertheleſſe worke in our Day-labour, and doe what is commanded us: at the Harveſt we ſhall appeare before one another, and then you will know us, and doe that to your ſelves there, which you have here done to us: we will not hide this from you, but tell you what we ſee.

The foure and twentieth Queſtion.

Whether doe mens wiſhes profit them any thing? or ſenſibly^[1700] availe them, or no?

1. MY beloved friend, looke upon the Rich man, and poore Lazarus, ſo you ſhall finde that there is a great^[1701] ſpace between them and us, ſo that thoſe that would reach them with their prayers, and their will, cannot; neither can they come to us, there is a Principle between.

^[1702]2. The Prayer and wiſh of the Righteous pierceth into Heaven, and not into Hell: the Scripture alſo telleth you, out of Hell there is no^[1703] Redemption; they lye in Hell as dead bones, they call, and no man heareth them; no praying availeth them.

3. And though many men ſhould pray for the damned ſoules, yet their Prayers remaine in their owne Principle, and paſſe into Heaven, and not into Hell: there is no calling back againe out of Hell ſaith the Scripture.

4. You know what Chriſt ſaid to his ſeventy Diſciples, when yee enter into an Houſe, greet the houſe, and if the Childe of Peace be in that houſe, then your greeting and wiſh ſhall reſt upon it; if not; your wiſh returneth to you againe: and ſo it is alſo here.

5. No good wiſh entreth into Hell: But if the wicked leave behind him much falſhood and deceit, ſo that the Helliſh Torment is wiſhed to him in the Grave, ſuch wiſhes come to the wicked ſoule, thoſe wiſhes come to paſſe with them; for that ſoule muſt ſwallow downe its abominations which it committed here: and that is its foode which the living ſend after it.

6. But it is altogether unfit, and doth not become the Children of God at all: for thereby they ſow into Hell, into the Anger of God: they had need beware leaſt they alſo reape that which they ſow; moſt certainely, if they doe not recall themſelves and repent, it will fall out no otherwiſe.

7. Furthermore, wee give you to underſtand according to our knowledge in the Spirit (not according to the weening and conceit of the outward Man, but according to our Gift, that thoſe ſoules (which as it were hang by a^[1704] threed, and but at laſt enter into Repentance, and ſo comprehend the Kingdome of Heaven as it were by a threed, ſo that doubting and Faith are mixt) are in ſuch a condition, that a hearty Prayer and wiſh redoundeth to their profit, and pierceth into the poore captive ſoule, into its^[1705] ſource, if it be made with all Earneſtneſſe.

8. For, it is neither in Hell, nor in Heaven; but in the Gate, in the middle ſource of the Principle, where fire and Light fever themſelves, and is held by its Turba, that alwayes ſeeketh^[1706] the fire: But then this ſmall twig which it hath^[1707] conceived, viz. the weake Faith deeply demerſeth it ſelfe; and earneſtly reacheth after the Mercy of God, and yieldeth it ſelfe patiently, into the Death of that ſinking downe; and ſo getteth out from the Anguiſh, and ſinketh downe from the^[1708] into the meekneſſe of Heaven.

9. And although many a ſoule is held a^[1709] ſufficient while, yet the Anger cannot devoure that ſmall Faith, but muſt at laſt let it goe.

10. But I leave it to him, to try what this is, who wilfully preſevereth in ſinne till his End, and then firſt deſireth to be ſaved: and then the^[1710] forſooth muſt ſave him: he ſhall finde it by wofull experience.

11. We ſay, that a mans hearty fervent prayer ſtands ſuch a one in ſtead; for, a zealous, earneſt, faithfull Prayer hath power to break open the Gates of the Deep, it breaketh open a whole Principle, and ſeeketh; and if there be any thing there, that is capable of its will, that taketh hold of it; viz. the poore ſoule in its ſource of ſinne eceiveth the earneſt, Divine will of its loving Brother, and ſo is ſtrengthned; and in its brothers Spirit and will, is able to ſinke downe out of the Anguiſh, through Death, and attaine the Kingdome of God.

12. But in its glorification it cannot availe it; for, it ſhineth forth out of its owne Eſſence and will: The ſoule of a Neighbour goeth no further then death with it: (yet it is not the [neighbours] ſoule but the Spirit and will of his ſoule that doth ſo) and there the Anger parteth, and then it is releaſed from the wrath; and then the Spirit entreth againe into its owne ſoule.

13. In Popery much jugling hath been invented about this, in ſaying Maſſe for a ſoule, and that for money onely: but this hath been a great cheat of the Pope of Babell; for there is earneſtneſſe required, to wreſtle with the Anger of God, and overcome it.

14. Yet we confeſſe, and acknowledge readily that the Church of Chriſt hath great power to ranſome ſuch a ſoule; if with fervency and Earneſtneſſe it doe it: as it was done in the Primitive Church, when they had holy people, and Holy Prieſt, who performed their Miniſtry in reall Earneſtneſſe.

15. They indeed effected ſomewhat, but not in ſuch a way as the Pope boaſteth of, ſaying, that he hath the Key, and that he can let out a ſoule with his^[1711] bleſſing when he will, if a man will but give him money: This is a lye.

16. If he be Holy, then he beareth the^[1712] Great Myſterie; and is a Shepheard of Chriſt [ſet] over his Lambes: but then he muſt with the Congregation, in great earneſtneſſe, urge God in great Humility, and ſo relieve the poore ſoule, not for money.

17. There is alwayes covetouſneſſe in Money, and it never reacheth the earneſt^[1713] Principle; the Prayer of the Covetous goeth into his^[1714] Hutch: we ſay, that all ſervice which is done in the Church of Chriſt for Money, belongeth to Antichriſt in Babell, for^[1715] their hearts depend upon it: It were better men gave them meat and drinke, and neceſſaries, but no money: and then they ſhould not ſet their hearts ſo much upon it.

18. What can a Spirit ſeeke and finde in the Myſterie, when it ſelfe is not in the Myſterie? O! there is a great deceit in that, when it is Day, you will ſee that it is ſo: ye are ſtill in darkneſſe, in the Myſterie, ſo egregiouſly hath Babell blinded you.

19. And it onely is (becauſe you have regarded Art and Favour, and not the Spirit God) therefore notorious deluſions are ſeiſed upon you, ſo that you believe the Spirits of lies, who ſpeake Deluſions in^[1716] Hypocriſie; on theſe you depend, and ſtick to them, and cauſe Hypocriſie by your Errour: Obſerve well that the Revelations of John and Daniel telleth you! It is Day, the Reward will ſhortly follow.

20. Ye have Teachers now, that wholly^[1717] ſuppreſſe the Spirit of the Primitive Church; try them, and you ſhall finde them to be a crew of the Whores, Wolves, which at firſt ſprung up in the Primitive Church, when men ſlept; and theſe are they that will devoure the Whore themſelves.

21. But trie them, they are Wolves ſent from the^[1718] Turba; they muſt doe it, God permits it ſo to come to paſſe, and will have it ſo; that he may ſweepe out one beſome with another: yet they are beſomes, and after the accompliſhment of the^[1719] Wonders of the Anger, they ſhall both be delivered to the^[1720] Turba together.

22. Let this Spirit tell you this, it is your owne Prophet, he is borne out of your^[1721] Turba upon the^[1722] Crowne: Awake, or elſe your ſelves muſt be devoured one by another.

23. For, it is no ſtranger that conſumeth you, but your owne^[1723] Turba, which is come to the Limit; O! boaſt not ſo much as you doe of a golden time, it is time of Wonders.

The five and twentieth Queſtion.

What is the Hand of God, and the Boſome of Abraham?

1. IT hath been ſufficiently cleared already, that it is the Eſſentiall Omnipreſence of God; but in its owne Principle: as the Rich man who was in Hell, could not obtaine that Abraham ſhould ſend Lazarus to him, with one drop of cold water to coole his tongue in thoſe flames: Abraham ſaid, there was a great Gulfe between them; that is, a whole Principle.

2. But the boſome of Abraham is to be underſtood thus: Abraham was the Father of all the Faithfull; and God gave him the Promiſe, that in his ſeed all people ſhould be bleſſed; this was to be underſtood of the Meſſia Chtiſt, who would become man in the^[1724] Faithfull, and as he became man in Abrahams ſeed, ſo alſo he would be borne anew in the Children of the faithfull, and bleſſe them.

3. Now this is the Holy Chriſtian Church, borne in Chriſt; and that is the boſome of Abraham, for we are All one Body in Chriſt; and the Promiſe was made to Abraham: He is the Patriarch, we are all borne in the ſame Promiſe, (we meane [by] the New Birth in Chriſt) and are in the ſame boſome, which receiveth us.

4. And when by earneſt Repentance, we enter into the Promiſe of Abraham, then we goe into the boſome of Abraham, viz. ^[1725] into our Promiſe: and Chriſt is borne in us, in the boſome of Faith; this is the fulfilling [of the Promiſe.]

5. And thus; in Humility; we are with Lazarus in the boſome of Abraham; for Chriſt is Abraham: Chriſt was promiſed to Abraham, and now he hath him, and wee alſo: and ſo we come into Abrahams boſome, and are his Children in the Promiſe, and Chriſt is the fulfilling of it, and we in the fulfilling are in the boſome of Abraham, and are the ſeed of Abraham, by Faith and Spirit.

6. Heare O ye blinde Jewes, open your Eyes: what was meant by Abrahams Circumciſion, nothing elſe, but that ſinne ſhould be drowned in the bloud and death of Chriſt, who ſhed his bloud for the Children of the Faith of Abraham, and ſo [we] be regenerated in this bloud, as in a heavenly Tincture.

7. Abraham and his Children drowned ſinne in their bloud by Faith in Chriſt, who ſhould become Man in their bloud; and now it is fulfilled: and therefore God hath ſet the ſeale of Faith^[1726] in the ſubſtance; and now we muſt be, and are Regenerated in the true bloud of Chriſt.

8. The bloud of Chriſt, taketh away the Turba wholly from us: and ſo we, (viz. the New Man out of the Old Adam)^[1727] ſtand up in Chriſts bloud, and beare Chriſts Image, Chriſts fleſh and bloud in us, in our Image; if we be Children of Abraham, and not Iſmaels.

9. For, to Iſaack belong the Goods of the Image, of the body of Chriſt: the Circumciſion is Iſmaels, for he is converſant about workes; but the Goods are Iſaacks: yet Iſmaell ſhall dwell in Iſaacks Tents at laſt: for Japhet ſhall dwell in the Tents of Sem, but the Kingdome belongeth to Sem.

10. We have the goods of Iſaack not by the merit of workes, but from Grace, from the Love of God: wee cannot attaine them by workes; but in Faith, in the Will, in the Deed, and in entring [into the promiſed Inheritance.]

11. He that entreth into an Inheritance, that is not his owne by right of Nature, he entreth into it by the favour of the^[1728] Donor: why is a ſervant in the houſe angry, that his Lord is ſo bountifull to give a ſtranger the Dominion.

12. Wee were ſtrangers, and muſt worke in his houſe; yet the Lord did promiſe us in Paradiſe, that he would againe freely out of Grace, give us his Kingdome: He rejected Caines offering, but he gave the Kingdome of grace to Abell; for Abell ſought it in the Spirit, and Caine in the worke.

13. Thus you underſtand, that Gods Kingdome is Magicall; for, the earneſt will attaineth it, and not the Will in the^[1729] Eſſence, for that will remaineth in the Eſſence, but he that is at liberty, he findeth Eternity and the Kingdome of Grace therein, and the Promiſe alſo, together with the Eſſence, and ſo the worke dwelleth in the Will, and is the wills houſhold ſervant.

14. Thus you underſtand (if you have your fight) all the Old Teſtament; this is the onely ground; though compriſed but in brief: If we write upon Moſes, you ſhall finde it wholly there: and thus we have ſhewen you the true ground of the boſome of Abraham, and of the true Chriſtian Religion.

15. He that teacheth otherwiſe is of Babell; beware of him, he hath not Chriſts Spirit: but he is Iſmaell; and ſeeketh but in his owne conceit.

16. O! thou deare Chriſtendome, doe but open thine Eyes, or elſe it will no more ſhine ſo cleerely upon thee; goe yet to Lazarus in the boſome of Abraham.

The ſix and twentieth Queſtion.

Whether doe the Soules of the Dead take care about Men, Children, friends, and goods? And whether doe they know, ſee, allow, or diſallow their purpoſes, and endeavours.

1. MY beloved friend: this Queſtion is beyond the reach of all humane Reaſon, and knowledge according to outward Reaſon; But ſeeing we are Abrahams Children, we have alſo Abrahams Spirit in Chriſt: and as Abraham looked back upon the Promiſe in Paradiſe, and then alſo forward unto the fulfilling of the Promiſe, ſo that he ſaw in the whole Body of Chriſt, what was yet to be brought to paſſe in the^[1730] middle: and ſaw Chriſt a farre off; ſo alſo we.

2. Now ſeeing you doe ſo vehemently long after the great Myſteries, and ſeeke them with ſo earneſt a Deſire, yet giving God the glory accounting your ſelfe unworthy in your high Art, and ſo humble your ſelfe before God: therefore God giveth you them, by ſo meane and poore an Inſtrument, who eſteemeth himſelfe much more unworthy of them; but yet would not willingly ſtrive againſt his will: and ſo you are the cauſe that this hand findeth and attaineth them.

3. For, this hand knew nothing of the Myſterie: It ſought onely for the Faith of Abraham, but the underſtanding of Abraham was alſo given unto it, which you have cauſed by your ſeeking.

4. Now have a care, that you alſo obtaine the Spirit of Abraham, which hath written in the knowledge of this hand, wee will impart it to you as a brother: for wee are not your Lord in this hidden thing, but your ſervant.

5. Know us aright, we are Lazarus, and you may be accounted Abraham in compariſon of us; you have laboured much more then we; but we are fallen into your Harveſt: nor of merit, but by the Grace of the Giver: leaſt any tongue ſhould boaſt in the ſight of God, and ſay, this hath my underſtanding done.

6. You propound a deep Queſtion,^[1731] I underſtand it not: for if I ſhould underſtand it, then I ſhould dwell in the ſeparated ſoule, and muſt have the very ſame ſpirit, and knowledge of that ſoule.

7. But now ſeeing we are one body in Chriſt, we have all of us Chriſts Spitit; therefore in Chriſt we all ſee out of one Spirit, and have one knowledge; for he is become man in us, and all holy ſoules are our fellow-members, all begotten out of one: and we all have one will in Chriſt, in the true boſome of Abraham.

8. And now we have obtained ſtrength to reveale this hidden thing to you in Chriſt; for our ſoules ſeeth in their ſoule; not as if they came to us, but we goe to them: for they are in perfection, and we but^[1732] in part.

9. And now we are able to anſwer you, not from the reaſon of the outward world; but from the Image in Chriſt, and from his and our Spirit.

10. You aske, whether the ſeparated ſoules take care of humane matters, and allow, or diſallow them? Now this you muſt underſtand to be in three different manners, concerning three ſeverall ſorts of ſoules.

11. Firſt, thoſe ſoules, which yet have not attained Heaven, and ſo ſtick in the ſource, in the Principle, in the Birth, thoſe have yet the humane Eſſence with the workes in them: they diligently ſearch out the cauſe of their^[1733] Retention.

12. And therefore many of them come againe with the Aſtrall Spirit, and wander up and downe in their houſes and places of abode, and appeare in a humane Shape, and deſire this and that, and oftentimes take care about their wills or Teſtaments, and alſo thinke to procure the bleſſing of the Saints, that they may reſt: and if their Earthly affaires doe ſtill ſtick in them, they take care many times alſo about their Children and friends.

13. This condition of theirs continueth ſo long, till they fall into their Reſt; and till their Aſtrall Spirit be conſumed; then all ſuch doings, care, and perplexities are at an end, and rhey alſo have no more knowledge thereof, but that they ſee them meerely in the Wonders, in the Magick.

14. But it ſtirreth not the Turba, neither ſeeketh what is in this world: for, it being once paſſed through Death from the Turba, it deſireth ſuch things no more; It alſo taketh no further care: for care ſtirreth up the Turba, and then the will of the Soule ſhould be forced to enter with its Spirit into earthly things; but it had rather let ſuch things alone, becauſe it hardly got rid of them before; It will no more entertaine the Earthly will.

15. This is an Anſwer concerning this firſt ſort, and wee tell you plainely, and in Truth; that this ſort (after they are once received into Grace) take no more care purpoſely about humane Earthly^[1734] matters: but it beholdeth the heavenly matters, which are brought to it by the Spirit of man, and rejoyceth in them; but there is ſomewhat ſtill behinde, which is this.

16. A living man hath ſuch Power, that he is able with his Spirit, to goe into Heaven to the ſeparated ſoules, and ſtirre them up about ſome Queſtion by a hearty Deſire: but it muſt be earneſt, it muſt be Faith, that can breake open a Principle.

17. And this we ſee in Samuell the Prophet, whom the^[1735] King of Iſrael raiſed up: that he might make his will knowne to him: though this ſeeme otherwiſe to ſome: of whom we may well ſay, that they are blinde and voyde of knowledge, for they ſpeake but their owne ſcholaſtick Fables, and frame Opinions about that they have no knowledge of in the Spirit: and theſe are Babell.

18. Now ſecondly, the other ſort, which ſinke into Death without a^[1736] body, they are wholly in one, and the ſame place of the Principle, in which the firſt ſort are, which afterward did ſinke downe in themſelves: All theſe take no evill affaires upon them, wherein the Turba ſticketh.

19. But when the honeſt ſoules which are alive, ſend them their workes, with their Spirit and will, they rejoyce in them, and are ſo affable, that they appeare to men Magically in ſleepe, and ſhew them good wayes, and many times reveale Arts which lye in^[1737] ſecret, viz. in the Abyſſe of the ſoule.

20. For, ſeeing the Earthly Spirit thruſteth its Myſterie before the ſoule, and keepeth the ſoule captive in that Myſterie, therefore the Spirit of the Soule cannot alwayes attaine the deepeſt ſecrets; but after the departure of the body, the ſoule is naked, and that eſpecially, if it be without a New body; then it beholdeth it it ſelfe, and alſo its Wonders: and it can very well ſhew one that is living ſomewhat (if he be honeſt and have not ſtirred up the Turba) in the ſleeping Magia: for Dreames are wholly Magicall, and the ſoule without a Body is in the Magia of God.

21. Thus know that no ſoule ſeparated from the body entreth into any wicked matter, except it be a damned ſoule, which indeed entreth in Magically, and hath its joy therein, and teacheth moſt notorious vile prancks in Dreames, for it is a ſervant of the Devill.

22. And whatſoever a wicked man deſireth, that the Devill readily helpeth him to; for he can doe it better by the ſoule of a man then of himſelfe, for he is too crude, and^[1738] terrifieth the Magia, ſo that the Elementary Spirit is aſtoniſhed, and^[1739] awakeneth the body.

23. Alſo you muſt know this, that all is done Magically in the will, without^[1740] awakening of the ſource: no ſoule riſeth with its Eſſences of its owne accord to pleaſe Man; unleſſe man raiſe, and diſturbe it himſelfe.

24. There are many villanies in Nigromancy, which can many times vex and torment the Spirits of men; but it can doe ſo to no ſoule, that is cloathed with Chriſts Eſſentiality; for, that ſoule is free.

25. The third ſort of ſeparated ſoules, which are in Abrahams boſome, in Chriſt, having the heavenly Eſſentiality, none can ſtirre them, except they will themſelves, as when they beare a favour to a ſoule that is like themſelves: alſo they take no Earthly thing upon them, except it maketh for the Glory of God, and then they are reſtleſſe to reveale ſomething in a Magicall manner.

26. But they let no Turba into them; neither doe they intercede with God for us; but whatſoever commeth to them they rejoyce in it, with the Angels: for, the Angels rejoyce at a ſinner that repenteth; then much more, the ſoules.

27. Why ſhould they pray to God for us? it lyeth not in their Prayer; but in mans entring into God; when he ſtrongly turneth his will to God, then Gods Spitit helpeth him without^[1741] Prayers.

28. For, his Armes are ſtretched forth day and night to help Man; what need is there then of their Prayers? It is the will of God that man ſhould come to him.

29. Shall then a^[1742] ſoule be ſo preſumptuous as to make God ſo ſevere a Judge, as not to be willing to receive a returning ſinner? ſurely no true knowledge of God were in this: But when they ſee the ſoule pierce in with its Spirit to God; it is great joy to them that Gods Kingdome is enlarged.

30. The heavenly ſoule hath Gods will: what God willeth, that it willeth alſo; but it is Gods Spirit it ſelfe that will help the converted ſinner.

31. The ſoules ſee well how Gods Spirit pierceth into the ſoule, if the will of the ſoule doe but give way to it: there is no neede of the Prayers of any^[1743] Angell: they all wiſh that Gods Kingdome may come, and that Gods will be done: but the Honour of Government they give to God.

32. That men in Popery have invocated great Saints that are dead: and that they alſo have appeared to men, and wrought^[1744] Wonders, we acknowledge it, and it is true: and although it be now taught againſt, it is by thoſe that are indeed quite ignorant in it: It hath another A. B. C. which all of them on both ſides doe not underſtand at all.

33. The Faith of one receiveth the Faith of another, the Faith of the living tooke hold of the Faith of the Saints departed, and the^[1745] Faith hath wrought Wonders.

34. Yea it is ſo powerfull, that it can throw downe Mountaines! ſhall then the pure Faith of the Saints in the Faith of the living be able to doe nothing? Indeed it could even^[1746] deſtroy the whole world, if God would but ſuffer it.

35. As he hath permitted it to worke ſo farre ſometimes, that the Heathen have been converted by ſuch meanes, when they have ſeene ſuch Wonders wrought at the^[1747] Death of Saints.

36. Should not a ſoule in heaven be willing to put forth its Faith for the glory of God, and the working of wonders for him? This is even done by the Holy Ghoſt, who hath wrought the Wonders by the Faith of both parties; and they are onely the Wonders of God, and of his Children-

37. But this is wholly caſt to the ground, and now there is ſo learned a Schoole, that it contemneth all Gods^[1748] Wonders: but it is Babell, and not the Spirit of God; It is envious Pride; They ſtand aloft and cry; Come ye all to me, here is Chriſt, here is the Goſpel: Indeed there is Pride, Covetouſneſſe, Ambition, and ſelfe, arrogating malepertneſſe, a lifting up of proud Babell.

38. It is even the old Antichriſt, and they are young twigs ſprung out of the old Tree, and they have ſtirred up the Turba with their ſtrong wrathfull ſap: which Turba ſhall roote up the whole Tree, for God hath curſed it: it is wholly evill, and wormeaten, it ſhall downe.

39. For, there is a young Tree growne out of the Roote, out of the old Root, which ſhall diſcover what the old Tree hath been in its Wonders.

40. Yet we would not upbraid any, but onely ſpeake of our Wonders: and ſay that the ſervant ſhall enter into the Houſe, and be free, for the time is at hand, that he ſhould eat with the Sonne, and be merry and rejoyce with him.

41. Thus we anſwer this your Queſtion ſummarily, that indeed, the Holy ſoules doe certainly know of our holy workes, and approve of them, but they doe not at all regard falſe workes: for, they dwell in another Principle, into which no evill worke can come, nay, they doe not ſo, nor doe they enquire after that which belongeth to the Devill: alſo they know nothing but that which reacheth to their Principle.

42. Children, Parents, friends, and ſtrangers are all alike to them; for, in Heaven we are all Brethren: They take no greater care of Parents, or Children [••]en they doe of others, unleſſe they ſerve God, and then their ſervice of God is acceptable and joyfull to them; but they enter not into their^[1749] Turba.

43. For after the laſt Day, honeſt Parents ſhall know nothing of their Children which are in Hell: Therefore it is ſufficiently and plainely knowne to us, that they now alſo take no care about wicked matters.

The ſeven and twentieth Queſtion.

Whether doe the Soules^[1750] departed, know and underſtand this, or that buſineſſe and Art, whereof, while they were in the body they had ſufficient Skill.

1. THis Queſtion is like the former: all their workes appeare to them in their will after a Magicall manner: they ſee them, but the figure of them, ſhall then firſt be given them at the Day of Reſtauration; ſo that they ſhall be able rightly to behold their workes: for, they muſt firſt be tried by the Fire; and whatſoever is falſe, the^[1751] Turba of that muſt remaine in the Fire, according to the words of^[1752] Chriſt.

2. But it is ſtrange that men ſhould aske whether they know Arts or no; without Queſtion they know all Arts, how deeply ſoever they are grounded: but they dare not^[1753] awaken them, that they appeare in Spirit: for, Arts are borne in the Centre of Nature, out of thoſe Eſſences wherein the Wonders lye, which they ſought in this world, ſo farre as they had the Myſterie made knowne to them.

3. A ſoule that is without the Divine body, doth not willingly enter into the Myſterie for Art, it ſtands ſtill in its reſt, it feareth the Turba; It giveth God the glory.

4. But thoſe ſoules that are highly enlightned, who have heavenly Eſſentiality in their Spirit, They have all knowledge of heavenly things, and of whatſoever lyeth hid in the Myſterie: eſpecially thoſe who had acquaintance with the Myſterie in this Life: the other dive not in into the Myſterie.

5. For, every one continueth in his^[1754] calling; in that, which he delighted in here, although there be no ſuch working, yet they have their joy in it: for, in Heaven there is an humble ſimple Childrens Life.

6. Why then ſhould they ſearch or care for Art, when the whole Myſterie of God ſtandeth open, God filleth All in All: there is only a meere Wonder; they All live in Wonders, and are all of them the Art of God: they have great knowledge; but in a Paradiſicall ſimple Childrens Life.

The eight and twentieth Queſtion.

Whether hath the Soule any more knowledge of Divine, Angelicall, Earthly, and Deviliſh things? and whether can it get more certaine experience, and knowledge of them, then it had in the body?

1. COncerning Divine and Angelicall knowledge, certainly it hath much more of that: for, it is in the Principle of God: the Sonne ſeeth very well what the Father doth in his Houſe; and ſo likewiſe the ſoule ſeeth what is in Heaven.

2. Their knowledge is different; for the higheſt knowledge is in the Majeſty: and therefore moſt ſoules muſt waite till the laſt Day, when they ſhall receive their new Body.

3. But the highly enlightned ſoules, which are in the Divine body and Power: they have ſuperabundant underſtanding and knowledge of God, and alſo of the Angels: for, they continue in the Wonders of God, till they ſhall bring their owne Wonders thither.

4. The ſoules that are without a body, are in Heaven, in God, as it were Magically: they awaken no Wonders, but are under Gods Altar, and expect the Wonders, at the Day of the Appearance.

5. They take no care about devilliſh matters, it belongeth to the Angels to ſtrive with the Devills, and to defend man: No^[1755] ſoule imagineth into Hell, it is Enmity to it.

The nine and twentieth Queſtion.

What is the Soules Reſt,^[1756] Awakening and^[1757] Glorification?

1. THis is already ſufficiently cleared; their Reſt is without Eſſence in the ſtillneſſe, where they are in Gods hand, and no^[1758] ſource toucheth them, they have no feeling of any ſource, but they are as one that lyeth in a ſweet ſleep, and reſteth very pleaſingly.

2. Their glorification, in this meane time, is when they conſider of the Joy to come, then the^[1759] Spirit entreth into the Majeſty of God, and receiveth Joy, and^[1760] Clarity: and ſo all this time they trim their Lamps, that they may the more^[1761] readily receive their bridegrome in their New bodies.

3. There is a very ſweet, Magicall, Paradiſicall joy in them: but Paradiſe is not yet fully^[1762] manifeſted in them, with totall perfection, for that belongeth to the New body, [which ſhall riſe] out of the Earth.

4. The firſt body which God created, and Chriſt redeemed with his bloud, that will bring the Wonders with it, and enter againe into Paradiſe, and be clothed with the Majeſty of God, and then the Tabernacle of God is with Men.

The thirtieth Queſtion.

What is the Difference between the Reſurrection of the fleſh, and of the Soule, both of the Living and of the Dead?

1. CHriſt ſaith concerning this, that there ſhall be a great difference: therefore we direct you to the Scripture, for it ſhall come to paſſe juſt according to the Holy Scripture.

2. Seeing that humane Reaſon cannot ſearch, or finde it out, how ſhould I anſwer you more then the Scripture ſpeaketh of? yet ſeeing you ſo earneſtly deſire, and long to know theſe things, you even become the Finder in your ſeeking, and I am but the Inſtrument.

3. And although it be declared and given to me, yet it is not a thing that conſiſteth in my underſtanding, or knowing, but the knowing conſiſteth in the Spirit of Chriſt: according to which this hand ſpeaketh of us, for it ſpeaketh from two Perſons, and two Perſons ſay, not I, but we, and ſpeaketh of two, as a Lord who ſpeaketh of his perſon, and of his^[1763] Dominion.

4. Thus alſo the Children and ſervants of God, ought not to ſay the knowledge is mine, the underſtanding is mine, but give God the glory: and in their manifeſtation of the Wonders of God, ſhould ſpeake of two, viz. of the Giver and Receiver.

5. Neither ſhould any vnderſtand this our manner of writing ſo, as if the hand did glory, or boaſt it ſelfe of its humane Authority, and worthineſſe; though indeed we are worthy in Chriſt: but as to the outward Man we will have no honour or Renowne, for the Renowne is Gods.

6. Wee are Children of the Father, and muſt doe as he will have us, and not bury the Talent (which he giveth us) in the Earth, for the Father will require it with increaſe, and if there be no increaſe of it, he taketh away that which he hath given, and giveth it to him who hath gained much: which would be a very lamentable taking away from me; for me to know and enjoy God, and then to loſe him againe; it were much better for me to loſe the whole world, and the outward Life, then God, and the Kingdome of Heaven.

7. Neither is it a light matter to be diſobedient to God: ſee what was brought upon Corah, Dathan, and Abiram by Moſes: wee ſay the ſame ſhall come upon the diſobedient and ſcorners.

8. Indeed the ſcorner ſeeth not his puniſhment inſtantly, but his^[1764] Turba taketh it in; îf he hath been a jeering ſcorner and Reviler, and now would faine be delivered from his^[1765] Turba, then he muſt bewaile it in bitter lamentation, and ſorrow in the ſight of God, or elſe he will carrie his ſcorne with him into the Fire of Anger, and then it will gnaw him for ever: we would have this ſpoken for a warning.

9. For, we ſhall here deſcribe a very earneſt matter, be not deceived, God is not mocked: the wrathfull Anger is in his Power, he hath Heaven and Hell in his Power, the laſt Judgement is an^[1766] earneſt worke.

10. And becauſe wee are to ſet downe the Reſurrection of the Dead, we muſt write the manner of it; what it is, and by what power this world ſhall^[1767] periſh, and the Dead ariſe; it will be in earneſt, account it no jeſting matter, we ſhall ſpeake of the very ground of it.

11. Doe not thinke it it is a Fable, it proceedeth from the^[1768] Turba, upon the^[1769] Crowne; the^[1770] Spirit of your owne Turba declareth this unto you: for, the End hath found the beginning: thus the ^[1771] Eſſences of the whole world are brought to^[1772] Light in the middle, and thence your Prophet ariſeth, viz. from the^[1773] Wonders which you have wrought, and he ſpeaketh of the Deſtruction.

12. For, the Spirit of the Turba, ſhall not Governe, but the Spirit of Chriſt: he hath overcome Death, and taken the Turba captive: He leadeth Captivitie captive as a Conquerour.

13. But the Turba will execute^[1774] Judgement: for it is Gods ſervant in the Anger, not his Maſter but his ſervant: therefore that Thunder which ſhall make the Earth to tremble, will proceed out of the Mouth of God; which ſhall ſet the Elements and Firmament on fire.

14. The laſt Judgement belongeth to the Judge Chriſt, and the Holy Ghoſt: for, here the Center of the Eternall Spirit will ſtirre up it ſelfe, having alſo divided it ſelfe into three Principles, whereof one is the Spirit of Anger, and the other the Divine Spirit of Love, and the third is the Airy Spirit of the outward world.

15. The laſt^[1775] moving belongeth to him; who according to the Deity is in the Mouth of Chriſt; but according to the wrath he is in the Helliſh^[1776] ſource of Anguiſh: and according to the^[1777] Wonders, he is in the Spirit of this world.

16. And as he was the^[1778] Worke-maſter of all Eſſences, ſo alſo it is he that ſhall give every thing its owne Manſion, and gather every thing into its owne Granary.

17. For, he hath many helpers; viz. the Angels, they ſhall ſever and part all aſunder, and then the Father,^[1779] cum verbo Domini, pronounceth the Sentence by the Mouth of Chriſt, and then the world beginneth to burne, and every thing entreth into its owne Granary and Reſervatory.

18. For, the Reſervatories will be divers, not onely two, viz. the two Principles; yet in two Principles; but with much difference: every thing according to its^[1780] vertue-

18. For, every worke hath its Magicall Principle, wherein it is contained as a peculiar Wonder, both in Heaven and Hell, every thing according to its Spirit, as it hath been good or evill, ſo will its forme appeare: and ſo alſo will its vertue be; like the flowers of the field in their differences: And, in this manner alſo ſhall the Glorification and joy of Man be all according to the^[1781] Eſſence which he brought forth here.

20. But we underſtand here the Eſſence of Faith, (which is the vertue in the Eſſence of Love,) and not of the outward worke: for, all ſhall be repreſented in the figure, in the Wonders; and that both as to the beginning and circumſtances.

21. When the laſt Day ſhall begin to dawne, then the Deity manifeſteth it ſelfe once more (and that is the third time) in all Formes, in Love and Anger: and then all things together at once ſhall be plainely layed open, and viſibly ſet forth in the ſight of all Creatures, in this manner following.

22. The beginning of the Creation, in the Word Fiat, hath incloſed this world in it ſelfe, as a Modell; and^[1782] founded the limit, wherein now the Wonders are contained, which alſo were revealed in the middle, in the time, and brought to Eſſence, which were foreſeen from Eternity in the wiſdome, in the Magia of God, and will be together all in the Eſſence then, and then the^[1783] limit is nigh at hand, and there will be no time of ſeeking more, for then all is finiſhed: whatſoever God had in his Eternall Counſell, he hath conceived and manifeſted in time.

23. Now here is the End of time, for then the beginning hath found the end, and the End is then the beginning, and paſſeth againe into that which it was from Eternity.

24. But the^[1784] middle with the^[1785] Wonders which were manifeſted in the time, continueth for evermore in the beginning and in the End, as an Eternall middle, with its Wonders, viz. with the Angels and men, and their Eſſences: as alſo the figures of all Creatures, and all what ever hath been Eſſentiall at any time: the Earth with its Metalls, alſo ſtones, and all materiall ſubſtances, as Trees, and hearbs: all theſe ſtand in the Figure, in the middle, and in the Wonders, but quite voyde of ſuch Eſſences and life.

25. For, no Beaſt commeth againe, but its figure continueth in the Magia; for, it aroſe out of the Eternall Glaſſe, ſo that now (when the outward Earthly Glaſſe breaketh) it muſt remaine in the Eternall as a Wonder, to Gods honour and glory for evermore.

26. And theſe Eſſences belong all to Paradiſe: for, they ſhall be the Holy Paradiſe wherein the heavenly Eſſences ſhall beare Eſſentiall palpable fruit.

27. And as here in this Life, wee doe account the fruits of the Earth, (proceeding from its Eſſence,) as^[1786] dead things without^[1787] underſtanding, ſo alſo the Beſtiall and Earthly Image of this world ſhall appeare as a dead Eſſence, and ſo ſhall the Eſſence of all Creatures; they ſhall remaine as a ſhadow.

28. But Paradiſe hath and beareth fruit from the vertue of Eternall Life, that is, from Gods^[1788] Eſſences: Now all that which for the moſt part is hidden from us here; tſtat is incloſed in the word Fiat, in the beginning and End, and it lyeth therein as a great Myſterie.

29. But now the Spirit of the firſt Creation will move all the three Principles: yet before that be brought to paſſe; the Word of God^[1789] conceiveth it ſelfe with this Spirit; like an elevation, or manifeſtation of the Deity.

30. For, the Spirit ſtirreth the Turba of all Eſſences in all the three Principles; and then whatever is in Heaven, Hell, or this world, will be manifeſted in one houre.

31. For the Turba ſtirreth up all Eſſences, and all creatures, and all whatever is in Heaven and Hell, will be made viſible, and every one ſhall ſee the workes of his owne Heart, be they good or evill.

32. In this houre alſo the Judge Chriſt will appeare, upon the Bow of the Ternary as upon a Rain-Bow; according to the Principle of this world, it is a naturall Rain-bow, but according to the Principle of God it is the Ternarie, the Croſſe with a twofold Rain-bow, having one part turned towards the Internall Principle, that is, in the Abyſſe of the Anger, and there he ſitteth upon the Anger of God: this the Devills, and all wicked men ſhall ſee.

33. For, this Bow is included in all the three Principles, and this Judge Chriſt ſitteth upon, and in the Omnipotency of Eternity, above all that^[1790] is called Eſſence.

34. Then the Miſerable horrour of all Devills and wicked men will ariſe: and they will houle, lament, yell, and cry, and ſay unto the wiſe Virgins, give us ſome of your Oyle. O! comfort us wee entreat you, wee beſeech you teach us! what we ſhall doe? Give us ſome of your holineſſe that we may be able to ſtand before the Angry Countenance of God; for the Eye of Hell ſtandeth wide open; whither ſhall we flie from this Anger?

35. And the wiſe Virgins, viz. the Children of God, will ſay: away to your^[1791] Merchants, and buy Oyle for your ſelves; leaſt there be not enough for us and you: we have but enough for our ſelves; away, to your Hypocrites and Deceivers, who have tickled your eares with^[1792] flattering [fine] diſſimulation for your Money; there buy for your ſelves: what? have you need of us now? Have not we been your fooles? Away now with the flouriſhing ſhew of your deceit and hypocriſie, we will not make our ſelves partakers with you; leaſt we ſmart for it.

36. They ſhall then ſtand in great horrour and trembling, yelling, and crying to the Judge Chriſt: but his wrathfull Eye^[1793] with their Turba, entreth into the very Heart, piercing through Spirit and fleſh, through marrow and bones; for, the ſoule in the Turba by the moving of God is ſtirred up already before-hand in the Wrathfulneſſe.

37. And then they will fall to the ground for very Anguiſh, and ſome of them ſhall bite or gnaw their blaſphemous tongues, and the proud will ſay, O ye Mountaines fall on us, and ye Hills cover us from the Eye of this wrathfulneſſe: they will creepe into the Caves, and clefts of the Rocks, and endeavour to bury themſelves in the Mountaines: they would willingly kill themſelves, but there is no Death more; they will endeavour to bereave themſelves of Life with Weapons yet there is no dying, but Wrath and Anger left.

38. In this horrour all the buildings in the world will fall downe; for the Earth will ttemble, as if it were ſhaken with Thunder, and the horrour will be in all living things; every thing according to its^[1794] Source; a Beaſt hath no ſuch ſource as the ſoule hath, onely it is afraid of the Turba.

39. And in this elevation and Commotion, all waters will ariſe above the height of all Mountaines, ſo that there will be no^[1795] breathing upon the Earth, they will riſe ſo high that they will be as it were conſumed: All things will be ſo comprehended in the Anger, in the Turba, that there will be nothing but meere Anguiſh in the Elements.

40. All high Mountaines and Rocks cleave aſunder and tumble downe; the^[1796] Starres likewiſe fall to the Earth with their ſtrong influence and vertue: All this will be b[•]ought to paſſe in ſeverall dayes; for, as the world was created, ſo it ſhall have its End: for, the^[1797] longing of the Earth in its Anguiſh, will draw the Starres to it, as it hath alwayes done^[1798] in this time: ſo that the Earthly body hath drawne the^[1799] ſeeking of the Starres to it.

41. For, the Starres are a Magicall^[1800] ſeeking, which hath awakened Life: therefore now when the Earth is awakened in the great Turba, it will then become ſo thirſty and hungry, that it will draw downe the Starres to it, there will be ſuch an Anguiſh upon the Earth.

42. But the Children of God ſhall lift up their Eyes and hands to Chriſt; for joy that the Day of their Deliverance is at hand: for the^[1801] Anguiſh doth not touch them.

43. And in thoſe dayes (but how many are appointed for it, are onely knowne to God, for in ſix dayes the world, and all its Hoaſts were created; but it is now hidden to us) the water will returne againe to its owne place, and fill all the Deepes in a more abundant manner then they were before.

44. For, now Death commeth thereby: and in that houre, all Creatures, except man, ſhall die: alſo all men that have crept into the Rocks and Mountaines ſhall come forth, but with anguiſh of their Conſcience (although as yet the Turba hindred ſo, that the horrour was in Death;) for, the falling of the water doth captivate the Turba.

45. And then the voyce of the Holy Ternarie, will put forth it ſelfe according to all the three Principles, and ſay by the Mouth of Chriſt the Judge: Ariſe ye Dead and come to Judgement.

46. This voyce is the originall, Eternall Spirit, which upholdeth every life, and which alſo hath alwayes governed in all the three Principles: for, it is that Spirit, whence the life of every thing hath ſprung, and in which it conſiſteth to Eternity; It hath been the life and motion of all things, in which the beginning, and alſo the end of every life hath ſtood, yes, even the Eternity it ſelfe: for, it is from Eternity and the Creatour of all things.

47. It hath two Eternall beginnings, viz. one in the Fire, and one in the Light: and the third beginning is become the^[1802] Glaſſe of the Eternall, viz. the Spirit of this world; alſo it hath been as a Wonder in this world, and the Wonders have been made manifeſt by it: and it is he to whom the laſt Judgement doth belong, his moving is the laſt.

48. For, in the Creation he moved the Father; and in the Incarnation of the Word▪ the Sonne, and now the laſt moving, and the Judgement is his: he will reduce every thing to its Eternall abode; and this is done by the voyce of the word proceeding from the Mouth of Chriſt.

49. For, the Spirit goeth forth in two Principles in God: that is, in the Anger or Fire, he goeth forth as the earneſt wrath of the Fire-life; in the light of the Love he goeth forth as a flame of the Divine Majeſtie; and in the Spirit of this world he goeth forth as a Wonder of Life; and all this is undeniable.

50. And if perhaps ſome perſon would arrogate ſuch exceeding high Learning to himſelfe, as to gaineſay it, to him we offer to demonſtrate it, in every thing, we will except nothing in this world: every thing will afford an evident Teſtimony of it: let him come to us when he will: he ought not to put it off, and ſay, we are mad: for if theſe few words will not ſatisfie him, we will ſo evidence it to him, that he himſelfe ſhall finde and ſee who himſelfe is: yes though the Devill himſelfe ſhould burſt for very Anger, yet we would ſet it downe plainely before his eyes.

51. Now ſeeing this Spirit hath the word Fiat, (viz. Gods word,) and the Center of Nature, whence it hath its Eternall Originall; and as the Spirit of the Center hath a twofold Effluence (the firſt being in the Fire, in the Eſſences of the Originall of Life, in the ground of the Origînall of the ſoule: and the ſecond in the light of the Fire, which is the ſecond^[1803] ſource, which buddeth afreſh through Death, and is called the Kingdome of God; where alſo in the Light it is a flame of Love, and in the Fire it is a flame of Anger.)

52. And therefore it will breake open the Gates of Death, for it ſhall raiſe the Dead: and it hath the word Fiat in it, and this Fiat is both in the ſoule, and in the body alſo; and although the body have been long corrupted, yet the Turba remaineth ſtill in the Fiat with the Wonders of the body.

53. And now the foure Elements muſt reſtore to the Fiat that Eſſence which they have ſwallowed up: for^[1804] the word of the Lord is in it, but in its owne Principle: Every thing muſt^[1805] reſtore that which it hath received, viz. the Earth, the body viz. the^[1806] Phur[•] and the water alſo its Eſſence, that is,^[1807] Sul; The Aire, the ſound, and voyce of the words: and the Fire, the Eſſences of the ſoule, for All things muſt be judged.

54. All the words which the Mouth hath ſpoken, which the Aire hath received into it, and^[1808] hath ſerved for the making of the words, theſe the Aire ſhall againe^[1809] bring forth: for it is the Glaſſe of the Eternall Spirit: the Spirit ſeeth them in the Glaſſe.

55. And ſo man ſhall be Judged according to his heart, minde, and thoughts; for, the Turba is in all malice or wickedneſſe; which is contrary to Love: here will be no making of excuſe; for every one will accuſe himſelfe, his owne Turba will accuſe him.

56. And thus, (you muſt underſtand) the Spirit which is All in All, will raiſe up every Life which hath been immortall, and (by the Fiat) give it to the body; for the Fiat draweth the body to the ſoule: and all its deeds and Wonders with it, yea, all that it hath done in this life by word or Deed: all that hath reached the^[1810] Abyſſe of the ſoule, muſt come forth.

57. For, in the ſtill Eternity there ſhall be no Tu[•]ba more; and therefore Every Eſſence ſhall be^[1811] refined by the Fire, and the^[1812] Turba ſhall remaine in the Fire, and all whatever is evill and capable of the Turba (unleſſe it were waſhed away in the water of life, by the converſion of the ſoule here in this life,) muſt remaine in the Fire.

58. Now, if any man have ſowne much in the Fire, he ſhall ſuffer loſſe: as the Scripture telleth us, that the workes of the wicked ſhall remaine in the fire, and he ſhall ſuffer loſſe.

59. But you muſt underſtand us aright; the body which hath been here upon Earth; that evill corruptible body which hath devoured the Noble and excellent Image of Paradiſe: ſhall come, and ſtand forth with its precious Image in it: It muſt give an account of the Image of God.

60. Now bleſſed are they that have Chriſts Spirit, they have their firſt Image in the word Fiat; which muſt reſtore it againe to the ſoule, and that in the Adamicall Body.

61. But they that have not Chriſts Spirit ſhall ſtand forth in the evill body: but their ſoule ſhall have loſt their true Image, and they ſhall have ſuch an Image in the Spirit of the Soule, us their wills have been here: as their daily luſt hath been, ſo ſhall their Image be.

62. And in that houre alſo the wrathfull Fiat of the Darkneſſe ſhall bring forth the Devills; who ſhall then receive their wages and lodging: at the hearing of which they tremble.

63. Thus all the Dead, both good and evill ſhall ariſe, every one in his^[1813] twofold body, and ſhall have the ſoule with the Spirit in the body.

64. One ſhall have the outward Earthly^[1814] Life, and therein a beſtiall Image in the Spirit of the Soule; and in the Inward Image he ſhall have the Eſſentiality of the wrathfull Anger.

65. Another ſhall have the outward body, and Chriſts Image therein, and the Divine Spirit of Love ſhall ſhine in the Spirit of his ſoule; which body the word Fiat cloatheth againe with the true, and pure Adamicall Image.

66. For, the pure Image hath been hidden in God, in the Word which became Man: and now when the Soule commeth to the Limit, it obtaineth that againe, and alſo the faire and excellent^[1815] Virgine of the Wiſdome of God.

67. For, the noble Image was deſtroyed in Adam when the woman was taken out of him, ſo that he retained onely the Tincture of the Fire; and the woman had the Tincture of the Spirit: but^[1816] now both returne to them wholly againe.

68. For, the woman ſhall receive the Tincture of the Fire, in the Divine Fire, ſo that ſhe ſhall be as Adam was, neither Man nor woman: but a Virgine full of Chaſtity, without the^[1817] ſhape or members of Man or woman.

69. And then they ſhall no more ſay, thou art my husband, or thou art my wife, but they are brethren: indeed there ſhall ſome remaining tokens of the differences be in the Divine Magicall Wonders, but none will regard that: for, they are all of them meerely the Children of God, living the life of Children in the delighting ſport of love.

70. All this ſhall be done before the Sentence, for, the tryall will be the firſt, and the ſentence the laſt Day of Judgement: and thoſe that are then alive ſhall not dye; but ſhall be preſented with the other by the voyce of God before the^[1818] Judgement of God.

71. The word Fiat ſhall bring all thither, and all ſhall be preſented in their owne Order by the Fiat, as firſt, Emperours and Kings, and then their Subjects over whom they reigned, Princes, Noblemen, Governours, Magiſtrates, and Superiours, every one in his^[1819] Condition.

72. And here, all thoſe that have taken upon them to be Chriſts Shepherds without^[1820] the calling of God, ſhall ſtand in the midſt of their flock of ſheep, and give an account of their^[1821] courſe of Life and Doctrine: and whether they have been Chriſts Shepheards, and have fed the Sheep, or no, or whether they have been^[1822] ſervants, or Miniſters to their owne Bellyes? And here the Spirit will make enquirie into their calling, and trie, whether they have entred into the ſheepfold by his Election and Power, or by mans favour without the Spirit and Election of God.

73. For the Judge will ſay unto them, now give an account of your life, workes, words, deeds, and wayes: there the Turba of every one will declare what he hath been: for now all things ſhall appeare in the Figure, within them and without them, ſo that there ſhall be no^[1823] denyall, for the Spirit^[1824] by the Turba, proveth the ſoule, Spirit, and Fleſh; here all will be manifeſted.

74. Kings and Princes ſhall be conſtrained to give an account of their Subjects, how they have ruled and protected them, what kinde of Government they have uſed, why they have taken away the lives of many by Tyranny, and why they have ſhed innocent bloud, alſo why they have made warre for their Covetouſneſſe, and their Pleaſures ſake?

75. In like manner all other Superiours will be called to an account, why they have intruded themſelves into Office, and made themſelves^[1825] Lords over the ſimple, and have afflicted, oppreſſed, and ſqueezed them, and why they have taken away their ſweat, and ſpent it in Pride?

76. Here the roote whence they came, and from which they are growne, will be enquired after, whether they beare the^[1826] Ordinance of God, and whether they have their Originall in the Heavenly Fiat, or in the Helliſh Fiat from the Anger? There every one muſt give an account of his^[1827] Condition; whether he hath thruſt himſelfe into Office out of Covetouſneſſe and Pride, and made himſelfe a Magiſtrate, or whether his Government be ordained of God.

77. Therefore ye Rulers and Potentates of the world, looke to it, and ſee whether you be the Ordinance of God? and are placed in the Right, Divine Order? Have a care how you deale with the diſtreſſed inferiour: for, now he ſtandeth before your Eyes, and blameth you, ſaying, that you have been the cauſe of all his ſinnes, and wickedneſſe.

78. For, there one will crie out and accuſe the other, ſaying, that he hath cauſed me to commit ſuch ludeneſſe, and will curſe him: the Inferiour his Superiours, and the Superiours their Superiours: Alſo the Prince will accuſe his falſe Counſellours, and his Counſellours the Prieſts, becauſe they did not reprove their Courſes; but ſoothed and flattered them for Ambition, and honour ſake.

79. How will you be able to ſtand, ye^[1828] high Schooles, and Doctors: even all of you who have ſet up your ſelves in Chriſts ſtead, and have ſo proudly^[1829] wrangled about Chriſts Cup, alſo about Chriſts Doctrine and Glory: that you have provoked and put on the Princes of your Land (who are the Ordinance of God) to warre and bloud-ſhed; for a few^[1830] words ſake, which you your ſelves have^[1831] forged.

80. Where is Chriſts teaching and Spirit of Love, who ſaid, Love one another, for thereby ſhall they know that ye are my Diſciples? Where is your Love: looke upon your bloudy inſtigations, wherewith you have encouraged men to battle, and have lead the world aſtray from Love and^[1832] Unanimity.

81. Ye have made Rents and Diviſions: ſo that Kings have been at variance and enmity for your Pride ſake; in that you have wreſted the words of Chriſt, and have not regarded whether you have had Chriſts Spirit, and^[1833] Will or no: and therefore you above all others ſhall give an heavie account; for you have knowne the will of the Lord, and have not done it, you have run and thruſt your ſelves into Chriſts Office, meerely to get profit, favour and Honour: you have not regarded the Spirit of God: therefore the Spirit calleth you Babell; a confuſion of all thoſe that live.

82. You have ſet the whole world at ods, and though you ſhould teach them Love, you have taught them Contention and ſtrife, ſo that one brother hath hated and perſecuted another for your^[1834] fables ſake; O! how is the name of Chriſt^[1835] blaſphemed for your contentîons ſake: whether will you betake your ſelves, and where will you abide? when this ſhall be ſet before your Eyes, and the whole world crye woe, woe, woe to you.

83. Alſo here the Angels who are the Reapers ſhall divide all into two Heards, and place the^[1836] Honeſt at the Right hand, and the wicked at the left, viz. at the Eye of Anger; for, the Principle of Light is here called the Right hand, and the Principle of Fire the Left.

84. And thus the Tribunall or ſeate of Judgement will be ſet: All the great Shepheards whom God hath ſent forth for a Light to the world, who have reproved and taught, as the Patriarchs who taught of the Promiſe of Chriſt, ſhall be placed with the Prophets and Apoſtles, at the Right hand of the Judgement: and Moſes, and all Teachers of the^[1837] Law, at the left hand of the Judgement.

85. For, Moſes and Elias, and all thoſe exceeding precious teachers of the Law, beare the fiery Sword, and require Gods Juſtice, and they at the Right hand Gods Mercy.

86. And in this houre is the very laſt Day, when the Judge ſhall ſay, Come ye bleſſed of my Father, inherit the Kingdome prepared for you from the Beginning: for, I was hungry, thirſty, naked, ſick, and in Priſon, and you have adminiſtred to me.

87. And to the wicked company: Goe ye curſed into everlaſting fire, I know you not; for I have been hungry, thirſty, naked, ſick, and in Priſon, and you adminiſtred not to me.

88. And then they will excuſe themſelves before the preſence of the Judge, and ſay, we knew thee not Lord; but he ſhall ſay, being you have not done this to my poore Children, you have not done it to me.

89. And here the Spirit of God will manifeſt himſelfe forthwith in all the three Principles, and ſtirre up the^[1838] Center of Nature, ſo that it ſhall burne in the fire of Anger: for all, both Heaven, Earth, and the Firmament, will be ſet on Fire together.

90. And the Turba will ſwallow up the Earthly world in the Fire, and reſtore it to that which it was before the Creation: onely the^[1839] Wonders remaine ſtill in two Principles; the third Principle doth vaniſh quite away, all but the Wonders, which ſhall be brought into the beginning.

91. And then the Earthly Life, and the Earthly Body will fall away, and the Fire will conſume them.

92. And the Glorious bright Paradiſicall Body of the Righteous ſhall paſſe through the Fire, with its owne Wonders, which ſhall follow it, and whatſoever is falſe ſhall remaine in the Fire.

93. And ſo they ſhall be caried through the Fire, in the twinckling of an Eye: and the fire comprehendeth them not; for, as little as the fire can retaine the light or Wind, ſo little can^[1840] it retaine the Light of the Holy men: for they can dwell in the Fire, without feeling any paine.

94. Then inſtantly, by the kindling of the Fire, the Divine Majeſty and Paradiſicall Life is made ready, and thither they enter as Children, and live Eternally with their Father in one Love, in a ſimple Childe-like Life; and this is a Communion of Saints together.

95. There is no Day, or Night there; for the Sunne paſſeth away, and the Starres paſſe away, but their^[1841] Wonders remaine apparently in the Great^[1842] Magia to the glory of God: thus they ſhall paſſe away.

96. The wicked alſo muſt goe into the Fire, and their Earthly Life will alſo fall away, and their^[1843] monſtrous Image will appeare in the Spirit, according to the ſhape of all hideous abominable Beaſts, like the Devills.

97. For they dwell in one and the ſame Principle, and Lucifer is their great Prince, whom indeed they ſerved here, though they depended on their Hypocrites, for a falſe Paradiſe.

98. Thus my beloved friend, you have a briefe deſcription, and Declaration of the laſt Judgement Day: for whatſoever is of this world ſhall paſſe away.

99. The Earth, and all ſtony Rocks, and Elements will melt away, and that onely will remaine which God would have; and for the ſake of which he hath created this word.

100. Both the good and the evill were cleerely^[1844] foreſeene in Eternity, and were onely made Eſſentiall in this world, that they might be a Wonder; and hereafter they remaine ſo to Eternity.

The one and thirtieth Queſtion.

What kinde of New glorified Bodies ſhall the Holy Soules have?

1. THis hath been already ſufficiently declared; for, as every one ſhall be cloathed with the power of Love, Righteouſneſſe, and Purity, and as his excellent workes of Faith have been, ſo ſhall he gloriouſly ſhine.

2. Yet there will be very much difference: for the workes of many will all remaine in the Fire, and he himſelfe will hardly eſcape; he will not ſhine as the^[1845] Saints.

3. For, (as the Scripture ſaith) they ſhall excell one another as the Starres of Heaven: But there will be no^[1846] grudging, but every one will rejoyce at the Excellencie of the other; for there is no other light there then God, filling All in All.

4. And ſo every one as his^[1847] Power is capable of the Light, ſhall receive the brightneſſe of the Majeſty of God: for after this Life there will be no bettering, but every thing remaineth as it returneth home.

5. For, there the Judge Chriſt will deliver up the Kingdome to his Father; and then wee ſhall no more need any Teachers and Guides: But he is our King and Brother; there is no commanding more; but we are with him as a childe with the Father: whatſoever we doe, it is good; for all falſhood is done away.

The two and thirtieth Queſtion.

What ſhall the Forme, Condition, Joy, and Glory of the Soule be, in the Life to come?

1. HEre we muſt conſider Paradiſe; for, this outward world with its fruits and colours hath been a Figure of Paradiſe: for, Paradiſe was^[1848] in us; and the outward Spirit bereaved us of it, and drew us into it ſelfe; for, when Adam luſted after it, his owne luſt tooke him captive.

2. But we ſhall now enter into it againe, and Eternally ſolace our ſelves in the excellent beautifull flouriſhing of all manner of flowers, and Formes, both of Trees, and Plants, and all kinde of Fruites; but they will not be ſo Earthly groſſe and palpable.

3. For, then our bodies ſhall not be ſo; how then can that Eſſence be ſo? all things there will be Angelicall: the Fruits are more^[1849] pure and fine, then are now in the outward Elements, for they make no impurity when we have eaten them.

4. We ſhall have no ſtomack or intrailes, which we ſhall need to fill, as we doe here, this devouring ſtomack; but all there, is in Power, we ſhall eate in the Mouth and not receive into the body: we ſhall need no teeth to chew withall, there is meere Power; and yet in a true Naturall forme and manner with ſhining colours.

5. And ſo the Kingdome of Heaven conſiſteth not in eating and drinking, but in Peace and Joy in the Holy Ghoſt, ſinging and ſporting with the workes of Gods Wonders and the Lovelineſſe of Paradiſe.

6. We ſhall lead a life like children, who rejoyce and are very merry in their Sports; for there will be no ſadneſſe in our hearts, or feare of any thing: but a delightfull^[1850] Recreation with the Angels.

7. This world will be no more thought upon or regarded, for all Earthly knowledge and cogitations, ſhall remaine in the Turba, of the Earthly Life, in the Fire.

8. We ſhall have no knowledge more of our Parents, Children, or friends, who are in Hell.

9. Wee ſhall all know one another among our ſelves by Name; though the Earthly Name ſhall remaine in the Turba: we ſhall have a Name according to our firſt Name, in the Language of Angels; which here in this life we doe not underſtand: In the Language of Nature we underſtand ſomewhat of it, but here wee have no tongue to ſpeake it with.

10. None ſhall ſay to another, thou art my Husband, thou art my wife, thou art my Daughter, thou art my ſonne, my ſervant, or my handmayde, all are alike there: wee are all Children: there is neither Husband, nor wife, neither childe, ſervant or mayde, but all are free; every one is all: There is but one Sex, viz. Heavenly Virgins full of Modeſty, Chaſtity and Purity.

11. All of us together are Gods Spouſe, and he is our Husband; He ſoweth his power into us, and we bring him forth prayſe and Glory.

12. There is ſuch a kind of dancîng and ſinging, as Children uſe when they hold hands, and ſing and dance a Round.

13. All Arts will be no account: But you muſt know that they who have^[1851] had the Myſterie, and to whom that hath been revealed; they ſhall have farre greater Wiſdome and knowledge then others, and excell others much.

14. Indeed not in^[1852] Doctrine and Diſcipline, but their wiſdome will begin all manner of Exerciſe in the heavenly Myſterie, to the ſtirring up of Joy: for as Children flock together when one beginneth a ſport; ſo alſo here.

15. Little Children are our Schoolemaſters till evill ſtirre in them, and ſo they embrace the Turba Magna, but they bring their ſport from the Mothers wombe, which is a Remnant of Paradiſe: but all the reſt is gone till we ſhall receive it againe.

16. A King is of no more value there then a Begger: if he have governed well, then his vertue followeth him, and he ſhall have the prayſe thereof in the Majeſty; for he will obtaine an excellent glorification, lîke a Shepheard over his flock.

17. But if he have been evill, and yet at laſt turned and entred in as by a^[1853] thread; then his Kingly workes remaine in the Fire: and he will be accounted of^[1854] here, then a Begger who hath been honeſt; nay, he will not be ſo glorious as he.

18. Every one will be knowne by his workes, what he hath been, when they ſhall ſet forth their Merchandiſe in the heavenly Magia, as Children doe in their ſport.

19. And yet you muſt know that it ſhall not be a Kingdome of Sport; in we than ſhall ſpeake of the Wonders and wiſdome of God, and of the great Myſteries of the Heavenly Magia: the^[1855] ſong of the^[1856] great Hunter will continue there to the diſgrace of the Devill, and to the prayſe of God.

20. We ſhall have ſome knowledge of Hell, but ſee nothing of it ſave onely in the Magia, in the Myſterie; for the Devills muſt dwell in the Darkeneſſe: the wrathfull fire which is in them is their Light, they have eyes of Fire to ſee with all, all Fire beſides is gone, for, the Majeſty hath^[1857] ſwallowed it up that it may burne in Love.

21. Though indeed there is fire in the Center from which the Majeſty ariſeth; but this will not be allowed to the Devills; they ſhall be thruſt out into Darkneſſe, where there is howling and gnaſhing of Teeth, indeed more^[1858] cold then heat.

The three and thirtieth Queſtion.

What kinde of matter ſhall our bodies have in the Life to come?

1. MY beloved friend, this is a mighty^[1859] hard Queſtion; the outward man muſt let it alone, and not meddle with it at all, for he is not worthy of it.

2. You know, that God is become Man, and hath taken our Fleſh and bloud, and ſoule upon him: Now Chriſt ſaid,^[1860] I am from above: ^[1861] None goeth into Heaven but the Sonne of Man which is come from Heaven, and is in Heaven.

3. Doe you underſtand this, that he ſaid, he is in Heaven? He ſpake not onely of his Deity, that is, of the Word; but of the Sonne of Man, even of that Word which was fleſh; and this we are now to conſider of: for, in that Fleſh and Bloud we muſt live Eternally, and we muſt have Chriſts body, if we will ſubſiſt in God.

4. Yet wee know of no other body that we have, but our^[1862] owne body, growing out of the Old Body, as a ſprout groweth from a kernell: and ſuch a Body Adam had in the Creation; but he was captivated by the^[1863] Kingdome of this world, and ſo became Earthly; this was his Fall; and this cauſed God to take a part of Adam, and make a woman of it, as wee have written at large in our^[1864] third Booke.

5. Now we know well that Adam was a chaſte Virgine before his ſleep, and before Eve was made, but afterwards became a Man,^[1865] having Deformity like a beaſt, of which we are yet aſhamed at this very day in the ſight of God, becauſe wee have Earthly beſtiall members for propagation.

6. Now Adam had the Virgine of Divine Wiſdome in him, but when he fell, then it continued immoveable in its owne Principle, and Adam ^[1866] departed from it.

7. But know that Chriſt became Man in that Virgine [which was] in the Earthly Mary; for the word of the Lord brought it with it into the body of Mary.

8. And here you muſt underſtand, that Chriſt became Fleſh in the water of Eternall Life; (which fleſh the whole Deity filleth;) and alſo in the^[1867] Eſſences of the Earthly Mary.

9. But Mary was bleſſed with the Heavenly Virgine, and ſo Chriſt became man in a pure veſſell, and the Earthly man clave to him.

10. For, becauſe of the ſoule which he was to receive from^[1868] Mary, he muſt therefore receive Mary's Fleſh, yet in the bleſſing, in the Heavenly Virgine onely.

11. The Tincture of the bloud in the heavenly Virgine was heavenly: for, the^[1869] Earthly had not been able to paſſe, through the wrath of God, and through Death, much leſſe had it had power to riſe out of the grave.

12. That word which became Fleſh had the water of Eternall Life, which did proceed from the Divine Majeſty, and yet it was in Mary's bloud: and here for further information wee direct you to our third Booke; where it is deſcribed at large.

13. And thus we tell you, we ſhall have a body conſiſting of Fleſh and bloud, ſuch a body as Chriſt had; for Chriſt by his Incarnation is^[1870] become Man in us.

14. When we are borne anew of water, and of the Spirit, then in Chriſts Spirit, we are borne anew of Chriſts fleſh and bloud, wee put on Chriſt.

15. Chriſt becommeth borne in the converted ſinner, and he in Chriſt becommeth the Childe of God, this is the body wee ſhall have in Heaven.

16. No groſſe beaſtiall fleſh, as we have in the Old Adam, but ſubtile fleſh and bloud, ſuch fleſh as can paſſe through wood, and ſtone, they remaining whole ſtill; as Chriſt came in to his Diſciples the doore being ſhut: It is ſuch a body as hath no Turba or fragility, Hell cannot retaine it, it is like Eternity: and yet it is reall fleſh and bloud, which our heavenly hands ſhall touch, and feele, and take hold of, alſo a viſible Body as that is, which we have here in this world.

17. Now pray conſider; how is it poſſible that ſuch a body as we carry about us here, can be^[1871] capable of the Divine Majeſty? ſure it muſt be ſuch a body, as is like the Majeſtie, that the Majeſtie can ſhine forth from it, out of the Tincture and water of Eternall Life.

18. Here indeed we are as it were^[1872] dumb, to the apprehenſion of Reaſon, yet wee are well enough underſtood by our Brethren: this belongeth to the^[1873] Children. A Wolfe deſireth to fill his mouth with ſuch a piece of fleſh as will fill his belly; we ſpeake not of ſuch fleſh, but ſuch as Chriſt hath given us in his Teſtament, and left for a Remembrance, and as an Earneſt that he will remaine for ever with us; we in him and he in us.

19. Therefore we ſay, that we ſhall have the Divine Body and Chriſts body which filleth Heaven: wee ſhall not remaine in that which is his Creature: but be joyned one to another as members, brethren and Children.

20. There is but one Life in us all; there is nothing mortall, All proceed from the Eternall one; there is nothing that hath had any beginning but the Wonders onely, one Eſſentiality is come out of the Eternall: we are as Gods: we are true Children of God, proceeding from his Eſſences in body and ſoule.

The foure and thirtieth Queſtion.

What is the miſerable and horrible Eſtate of the Damned?

1. IT is ſufficiently declared already: for, Gods wrath in the Darkeneſſe is their dwelling Place: their Light is that which ſhineth from their fiery Eyes, like the glimmering of a flaſh of fire; they have no Light at all but that; for they dwell in that which is^[1874] moſt uttermoſt: and ſo aſcend in haughtineſſe above the Thrones like ſtrong Champions: and yet they have different qualifications among them, as their Spirits differ.

2. For, a Dog doth like a Dog, a Wolfe like a Wolfe, and ſo a Horſe, a Foule, a Toade, a Serpent, every one in their kinde: yet they are all more ſpeedie and ſwift then thoughts.

3. They have their joy in their abominations, and their chiefeſt joy is to ſcorne God, in that they are fiery Spirits, and God a Spirit of Light.

4. Their boaſt is alwayes of their ſtrong, fiery might, they are as a Dragon that ſpitteth fire: they ſeeke deſtruction and finde abominations.

5. They have alſo fruit growing out of their own Principle, as the abominations of their wills are.

6. They have a ſort like ſuch as play with fireworkes, as Rockets, and Balls of fire, alſo ſpitting fire out of their mouthes,^[1875] fooling, tumbling, and jugling, is their paſſe-time; though indeed there is no time; nor no feare of any other Torment, after the laſt Judgement Day! but their whole life is a continuall feare, horrour, terrour and Lamentation: every one hath his worke, (which he did here while he lived) in the Figure: which awakeneth the Turba there, and ſo he rideth in the Fire.

7. The ſoule hath no feeling of it; becauſe it ſelfe is Fire, but the Turba doth plague it with thoſe Abominations which it introduced; there is an Eternall deſpairing in them, and therefore they are Gods Enemies.

8. To blaſpheme God is their chiefeſt Power: they devoure Helliſh brimſtone and Abominations, for their fruits are a kinde of ſtuffe that is outwardly faire, but inwardly meere^[1876] wrathfulneſſe: ſuch Hypocrites as they have been upon Earth, ſuch bread doth their Heaven afford them to eate.

9. They are at Liberty and not ſhut up at all, they may deſcend as deep as they will, for the Abyſſe and darkneſſe is every where, and yet they are but in their firſt place: the deeper they deſire to throw themſelves, the deeper they fall, and yet they finde no end, or bottome.

10. Their^[1877] number is not the number of any humane time, their^[1878] breath is a meere ſtinke of Fire and Brimſtone: when they conſider themſelves, in their Abominations, that they were once Angels and now Devills, then preſently the gnawing worme ariſeth, which biteth and tormenteth them.

11. To what end ſhould their wickedneſſes be deſcribed? they are evill uncleane Beaſts, that which they practiſed on Earth, that followeth them, and that they deſire to doe there alſo, they drinke downe abomination and wickedneſſe without meaſure.

12. Their^[1879] Government is no way better to be knowne then in the Antichriſtian^[1880] horſe and ſcornefull men, who rave with curſing and blaſpheming: yet this is but a^[1881] Glaſſe of the helliſh Abominations: we will not mention them any further, for they are not worth the ſpeaking of.

The five and thirtieth Queſtion.

What is the Enochian Life; and how long is it to continue?

1. THis is alſo above humane Reaſon; no outward Reaſon can comprehend it but ſeeing^[1882] it is borne, it muſt be made manifeſt: For there are ſuch Myſteries couched in it as the world is not able to conceive, neither ought we to mention them all, for they have their^[1883] limit how farre they ſhall be mentioned: for in^[1884] this,^[1885] Miracles are yet to be done upon the Earth; for which cauſe, our ſpeech is taken away, and we muſt hold our peace in ſilence.

2. Indeed we may declare what kinde of life it is, or whether Enoch is gone, as alſo Elias and Moſes: it is no Fiction, we declare onely what is given us here, wee muſt not mention any further, we muſt not be believe Reaſon, for it is a foole herein.

3. But we may well ſpeake ſomething of it, for the time is^[1886] borne, for^[1887] Enoch to ſpeake, and^[1888] Elias to worke againe; which Babell ſhall finde by experience: for Moſes hath^[1889] hornes, and yet he is a patient Lamb.

4. O how wilt thou rejoyce if thou doſt get into Moſes his Flock, for he hath a good Meſſage: Rejoyce O heaven, and skip for joy O Earth! for Enoch is in the Field and keepeth his Flock.

5. What doth Elias deſire? for he is cloathed with a white Garment! he was with Chriſt on the Mount, and ſpake of the conſummation of mans Redemption; he ſpake alſo of the entring into Paradiſe, and of the finall deliverance from^[1890] the Hunter.

6. He that is borne blinde ſeeth nothing: How can a lame man get the prize? or a deafe man diſtinguiſh Languages? doth not the Sunne ſhine daily, and yet the Moale remaineth blinde? ſhall Babell come to ſee? we know ſhe is a ſcorner, and therefore ſhe muſt be blinde though the Sun ſhine clearely to her.

7. How can he hehold two worlds, that alwayes liveth but in one? or is it not Art and wit, that hath underſtanding able to ſearch out the deep Gates? yet^[1891] they paſſe away, as a winde which bringeth forth nothing, though it maketh a boaſting noyſe: and ſo doth Babell.

8. When we will ſpeake of the Enochian Life; we muſt looke into the Scripture, and ſee who Enoch was, and what life he led: and then wee may ſoone finde where he is, and what his taking up or Tranſlation was.

9. You know that the^[1892] Scripture ſaith his Fathers name was^[1893] JARED; if you underſtood the Language of Nature, you had the whole ground already.

10. And En[•]ch begat Methuſ[•]lah, who attained the higheſt age of Man, and after he had begotten him he continued in a Divine Life, till the Lord tooke him away into his owne Principle.

11. But we muſt not underſtand it, as if he were wholly perfect in the Light of the Divine Majeſty, and ſhould not appeare at the day of Judgement. Indeed he is in God without Death or want of any thing; yes, he is in Gods Love, yet but in the birth of the Divine Principle, for he had alſo Adams fleſh.

12. And you know well, that the outward Kingdome with the Earthly fleſh, belongeth to the Turba; and although it be cleare, that he had the body of the Wonders of God, in the outward body, in which Divine body of the Wonders, he was taken away into the Myſtery, ſo that the outward body was as it were ſwallowed up by the Myſterie.

13. Yet, now the Myſterie muſt give up all whatever it hath devoured: as you know, that at the end, the outward body muſt appeare with all its^[1894] workes before the Judgement: and thus the Turba is in the outward body with the Wonders, which ſhall be made manifeſt and tryed in the Fire.

14. Now then if Enoch be thus taken up, both body and ſoule (with both the bodies) then the outward body is in the^[1895] Myſterium, and the Inward body in the^[1896] Arcanum, an heavenly Myſterie, and ſo he liveth in two Myſteries, being inviſible and incomprehenſible to the outward world: and thus we give you to underſtand, that Paradiſe is yet preſent and unperiſhed; though ſeeming to be as it were devoured by the curſe of God, and it lyeth yet as a Myſterie, in the curſe, uncorrupt.

15. For, we are able to ſay with good ground in Truth, that Paradiſe is ſtill upon the Earth; yet we are not in it, but Enoch is in it, and yet he hath the body of the Turba in the Myſterie, and in the Heavenly i Myſterie he hath the Divine body,^[1897] a Paradiſicall Body which is capable of Paradiſe: and thus he is as a Wonder, and is a Prophet in the Crowne at the^[1898] Limit of the Wonders.

16. For, you know that the Scripture ſaith: that after he had begotten Methuſalah, viz. the Man of the greateſt Age, he continued afterward in a Divine Life, and this hath a deep meaning.

17. Methuſalah ſignifieth the end of the Wonders of this world: and Enoch remaining in his Divine Life three hundred yeares after the birth of Methuſalah, ſignifieth the manifeſtation of the Wonders, and a plaine Miniſtery, viz. a preaching of Righteouſneſſe; whereby the Turba of every one ſhall be ſhewen him, and the End of the Wonders of this world ſhall be declared, viz. the vengeance of God; and his Reward to the good.

18. And the time after Enoch (wherein Methuſalah lived to the^[1899] Number of the Crowne) when Enoch and his preaching was taken up, doth ſignifie that the Enochian Light which ſhined in his time, will enter againe into its Principle, and ſeeke out the Earthly body which Enoch had, and will finde that the Turba is in it ſtill; and then there will be no further ſeeking, for the Turba is found in the Limit, and worketh to the Fire and Judgement.

19. And thus the end of the world is as the dregs, and it worketh in the Turba, to the blowing up of the Fire, and the Judgement: for the outward world was produced out of the Turba, and tooke its beginning in the Turba, and the Turba is its propriety, thus the beginning ſeeketh the end againe in the wrath.

20. And as this world was corporeall in the wrath; ſo the Spirit will have the beginning at the end againe in the wrath, for the Beginning and the End is one; alſo you plainely perceive, that in the Beginning the Turba devoured Adam, and brought him into the Anger: and murthered Abel.

21. Therefore O ye Elect, let none of you deſire to live to the end of the time, after Enochs taking up; but behold when Enoch preacheth then the Sunne ſhineth, and then goe out from Babell, it is a golden time: but your Turba is the cauſe that Enoch ſhall be taken up.

22. Enoch is not gone out of this world, he is entred into the^[1900] Myſterie in the Wonders; for he is Gods Preacher; and after the Turba hath overcome the world, he muſt be ſilent till the ſix Seales have ended their Wonders, and till the Angels of the Turba have poured out their Viols, then the^[1901] Wonders of the Anger are finiſhed.

23. Then Enoch commeth out of the Myſterie againe, and entreth into the^[1902] Miniſtry, and relateth what hath been done, and puniſheth the world becauſe of the^[1903] Turba, for ſuffering^[1904] Abominations to enter into them, without reſiſting.

24. And after that the world is fat and wanton in the golden yeares, and^[1905] ſeeketh Sodome and Gomorrah againe, then alſo its Turba will become fat and wanton, and ſeeke the wrath and the Limit, then the golden dayes are done, and will be devoured by the Turba; and then Methuſalah the oldeſt man dyeth, and inſtantly the Deluge of Fire approacheth: conſider it, for it will be in earneſt.

25. We doe not ſay that you ſhall feele Enoch with your Hands, no! Enoch did not preach from the Spirit of the Earthly Life, but from that which was a Prophet, which brought the outward man into the Principle: and ſo you ſhall not feele the outward Enoch, but you ſhall heare the Prophet which ſpeaketh from Enoch, from the Myſterie.

26. Babell doth mock, and ſcorne at this, and contemneth^[1906] Enoch for a while, and then Enoch calleth^[1907] Noah, but they call him old foole, for preaching ſo of the downefall of Babell.

27. But Noah goeth into the other world through the^[1908] water, and calleth^[1909] Moſes with his Wonders, and he commeth: for he hath the Wonders of God!

28. For he is paſſed through Death, and brought his body through Death, when the Turba deſired to conſume it, and the Devill contended for it, and would have the^[1910] Turba which was in Moſes, becauſe he had been an angry man, and carried the^[1911] Turba in him.

29. But it was old the Devill that the Turba in the Fire did not belong to him, for it belonged to the Majeſty of God, and contained the Wonders; and the Turba in the Darkneſſe of the wrath onely belonged to him: who is without the City, he muſt not dwell in the City, in the Principle, but without it.

30. For God did not create him^[1912] in the Fire: let him remaine therefore in his owne awakened Fire-Life: he hath nothing to doe with Moſes his body; for his Wonders in the Anger, belong not to his^[1913] Turba, he is a very out-caſt, a caſtaway.

31. Alſo Moſes his body is paſſed through Death; his unfadable Body which had the Wonders, hath ſwallowed up that which was Earthly in the Turba, and yet not conſumed it to putrefaction, but it alſo is in the Myſterie: and his^[1914] Turba which killed the firſt-borne in Egypt; drowned Pharaoh in the water; ſlew them that worſhipped the Calfe; and ſwallowed up Corah, Dathan, and Abiram into the Earth, continued in^[1915] Death.

32. For when he dyed, then his Spirit and ſoule departed^[1916] from the Turba: and he remained in the Wonders, in the Myſtery.

33. And now he is become a Lamb, and putteth his workes amongſt the goods of Iſaack and Sem, as a Myſtery of God in his deeds of Wonder: but the houſe is Iſaacks: and all dwell in the Tents of Sem, in his Kingdome: take notice of this both Jewes and Chriſtians.

34, Now therefore ſeeing Moſes is gone with Righteouſneſſe from the ſtrife of the Turba, and of the Devill, into the Myſterie: and yet hath his firſt unfadable body on him (which though it be delivered from the Turba, muſt yet be tryed in the Fire at the end of the Dayes) and therefore his Prophet is in the Myſterie.

35. And ſince he is become a Lamb, after the Turba; he hath ſent his people many Prophets to preach the Myſterie: as indeed there are not onely Lawes and workes contained in the Myſterie, but alſo the Lamb Chriſt: into whom he is alſo entred, and hath brought his^[1917] Law to be a ſervant in the^[1918] Family of the Lamb; that ſo his Wonders may be in the ſheepfold of the Lamb.

36. This Moſes calleth to^[1919] Enoch, ſeeing that he alſo is in the Myſtery: and is cloathed with the white Garment, which he got of the Lamb in the other world; and Moſes commeth to help him with the Lambs deeds of Wonder, becauſe they call Noah foole, who teacheth only as an honeſt man without Wonders.

37. Babell is not able to endure^[1920] this, for ſo her Pompe and Pride will be taken away: ſhe ſetteth her ſelfe againſt^[1921] Moſes, and^[1922] Enoch, and perſecuteth them, ſhe would murther them; but Moſes is already dead, and Enoch is taken up, and neither of them is in the outward life with her: ſhe ſaith come on now! where is Enoch and Moſes? ſhew us their Wonders! but ſhe is blinde and cannot ſee them: and ſo ſhe raveth againſt Moſes and Enoch, and falleth into Contention.

38. Then Moſes calleth for^[1923] Elias, who went out of this world in the Divine Fire, into the Abyſſe of the Principle with body and ſoule: who alſo dwelleth in the Principle with mighty Power: Now when he commeth and perceiveth the crie, that^[1924] Babell is in the Fire; then he kindleth the Turba, ſo that the great Fire burneth, which conſumeth fleſh and bloud, alſo ſtones and the Elements: then Babell muſt drinke her laſt^[1925] draught.

39. After this^[1926] Enoch hath peace a while, and then is the golden Age, till my^[1927] beloved groweth voluptuous and wanton, having fatted her Turba, ſo that it ſeeketh the Limit; and then commeth the End of all time.

40. Doe not wonder at it; we will ſtay in the meane time with^[1928] Noah till^[1929] Moſes and^[1930] Elias come: then all the Children of God will finde it true.

41. Yet it will remaine hidden to the wicked, till the Turba devoure them; for they looke upon this, as the Jewes did upon Chriſt, and the firſt world upon Noah: what doth the Myſterie profit a ſcorner? he lookes after nothing but eating and drinking; and taketh care how to ſatisfie his haughtie minde, that he may ride with Pomp in Babell.

42. Thus my beloved friend, we have given you a ſhort Hint of the Enochian Life, and what his Office and condition is, alſo of Moſes and Elias: as a wiſe man conſider further of it; for we dare not ſpeake otherwiſe thereof: our underſtanding and will is driven into ſuch a phraſe, neither have wee leave in this place at this time, to write more at large, or more fundamentally in plaine words.

43. But if God ſhall pleaſe to grant, that we may write ſomewhat upon the firſt, and alſo upon the ſecond Booke of Moſes, ſomewhat more ſhould be revealed: for the Names of the Fathers before the Floud which are there ſet downe, belong all to the Myſterie, and they containe great Wonders in them: when it is Day, you ſhall clearely know the whole courſe of the world in it.

The ſix and thirtieth Queſtion.

What is the Soule of the Meſsiah, or Chriſt?

1. WE have ſufficiently cleared this in our third Booke; of the threefold life of man: but becauſe every one that readeth this hath not that; and in regard of the Queſtion it ſelfe, we muſt anſwer ſomewhat the more here, and therefore I ſet this down: for you aske in the following Queſtion about Chriſts Spirit, which was^[1931] willing, and which he commended to his Father.

2. Here the^[1932] Old and ſick Adam ſhall be comfortablely refreſhed, he ſhall have a^[1933] Medicine againſt Death, and be^[1934] quickned again: for his Mother ſhall bring forth a young ſonne, to live in her boſome, and he ſhall exceedingly rejoyce in him.

3. If we would conſider the ſoule of Chriſt, we need onely ſeeke and finde our ſelves: for Chriſts ſoule is a humane ſoule, conceived in Mary the^[1935] twofold Virgine.

4. Yet we doe not acknowledge the outward mortall Life in Mary for a pure Virgine: for, that which is mortall hath the Anger and the Turba which corrupteth all Purity, ſo that no pure Virgine is borne of Eve, but are all daughters of her.

5. And Eve her ſelfe was but halfe a Virgine, for Adam was the other halfe, according to the two Tinctures, in which man ſaw himſelfe to be wholly a Virgine in pure Love, and ſo ſaw God through himſelfe, that is, through the Creature he ſaw the Originall, which produced thoſe two out of it ſelfe.

6. And thus alſo in one^[1936] whole perſon, there is one pure Love and Chaſtity: for it ſeeketh no other Conjunction, it ſelfe is the Conjunction of both Tinctures, viz. the Tincture of the ſoule, and the Tincture of the Spirit; and its power was ſuch that it could bring forth a Spirit out of the fiery Tincture, which is [ſaid to be] a ſoule and Spirit.

7. Which Adam ^[1937] loſt, when he ſuffered the Earthly Life to take him captive, and therefore he muſt be divided, and a woman be made out of him, which muſt ſet her Love,^[1938] Deſire, and Imagination upon the Adamicall fiery Tincture: if ſhe would be pregnant with a Soule.

8. Thus none can ſay, that Eve was a pure and chaſte Virgine before the contaction of Adam: for as ſoone as Adam did awake from ſleepe, he ſaw her ſtanding by him, and did preſently ſet his^[1939] Imagination upon her, and tooke her to him and ſaide; this is fleſh of my fleſh, and bone of my bone: ſhe ſhall be called Woman, becauſe ſhe is taken from Man.

9. And the (Eve) inſtantly ſet her Imagination upon Adam, and ſo both were mutually kindled with the Deſire of each other.

10. Where is now the pure Chaſtity and Modeſty? is it not beſtiall? is not the outward Image become a Beaſt? as is to be ſeene plaine enough in his Will and^[1940] Eſſence, that he doth like a Beaſt, yea, more fooliſhly, for he hath Reaſon, and yet runneth on againſt Reaſon, as if he were voyde of ſenſe.

11. But that he might be reſtored, and the Image reduced into Unity, that word which ſpake the ſoule out of the Mouth of God, and did breath it from the Holy-Ghoſt into the Image, is become Man, and is entred into the Earthly Image, that is, into the Turba of Deſtruction.

12. And you know very well, that the word hath the water of Eternall Life, and the Fire, the Deity, and out of the Fire [it hath] the Tincture of the Deity, and in the Tincture, the Spirit of God, which proceedeth from the Mouth of God; and in the proceeding forth the^[1941] glance of the Majeſty is made manifeſt in the operation of the Spirit.

13. This word which is in the Virgine of the wiſdome of God, and encompaſſed with the Wonders of Eternity, is now in humility of great Love towards our Image which was loſt in Adam, come againe into us, and is in Mary (underſtand the Earthly Mary, yet in the Benediction) become Man.

14. The Benediction was, that the ſoule of Mary was adorned with the heavenly Virgine of the wiſdome of God, which Adam had loſt; therefore the Angell called her bleſſed of all Women.

15. No woman from Adam to that Time was ever cloathed with the heavenly Virgine but this Mary: therefore by the bleſſing ſhe became chaſte and full of Purity: for the Holy Ghoſt goeth not into that which is Earthly, he mixeth himſelfe not with the^[1942] Glaſſe, for it cannot be that the Glaſſe ſhould be as the Life it ſelfe.

16. Underſtand our high and precious depth thus; The ſoule of Man proceedeth from God, and is from the Eternall; and the body of man is but a Glaſſe of the Eternall, and ſo God cloathed the ſoule of Mary with the Divine Virgine, in the Principle of the ſoule; not in the Earthly fleſh; as if ſhe had been deified: no! ſhe muſt die as well as all other people.

17. And in this Virgine, Gods word, out of the Heart of God the Father aſſumed the ſeed of the Woman, viz. the ſeed of the ſoule, and the ſeed of the firſt Image, which for ſo long a time ſtood hidden in the Myſtery.

18. But now at length, the Life of God entred into it, and did make it a whole Image againe: for, the water of Eternall life proceeding from the Heart of God, mingled with the water of the Spirit of the ſoule: for the Spirit taketh its Originall from the water, and the ſoule is Fire.

19. Thus the word received the Tincture of the ſoule, and the Holy Ghoſt the Tincture of the Spirit viz. the Tincture of the water: and both became one ſoule: and yet the Creature was ſtill diſtinguiſhed from Gods Spirit, though Gods Spirit dwelt therein: and of Gods water and Tincture, and of the ſeed of Mary, from her Tincture and water, in the high benediction, a fleſh and bloud was produced, ſo that an Heavenly Man in the Earthly was incarnate at once.

20. So that it may be ſaid; this is the Sonne of the Woman; viz. the very bodily and naturall Sonne of Mary, with ſoule and body, with fleſh and bloud, and all that belongeth unto Man: and alſo the very Sonne of God, which was borne from Eternity out of Gods Eternall Eſſence, ere the foundation of the world was layd; who ſtood both in the Majeſty of the Holy Ternary, and alſo in the^[1943] body of Mary at once.

21. And the ſoule of Chriſt doth belong halfe to the Principle of this world, and halfe to the Holy Ghoſt: for, the ſou[•]e of Chriſt uſed the Spirit of the Aire and Starres, with the vertue of the Elements; and alſo the Word of God and the Divine food; for ſuch a man Adam was in his Innocency.

22. Thus God hath regenerated us in Chriſt; and ſo we are regenerated in Chriſt out of Gods word and Spirit, by the water of Eternall Life, and ſo we are Gods Children in Chriſt: and if we reſigne our ſelves up to Chriſt, departing from our Reaſon and will, then we put on Chriſts body, and our will and Spirit liveth from Chriſt, who is in us and we in him.

23. Hence you may underſtand what the Temptation of Chriſt was, viz. The Regenerate man was to endure Adams Temptation [to trie] whether his ſoule could ſtand ſtedfaſt in God: and therefore he was proved in the Tu[•]ba [to trie] whether he could ſtand ſtedfaſt in three Principles, and rule over the outward Life: and therefore foode was withdrawne from the outward Life and the Inward muſt over power the outward, and eate of the word of the Lord, and uphold the outwa[•]d in its owne Power, and full Omnipotency, and alſo keep Death captive, that it might not be able to deſtroy the outward Life: this muſt needs be a hard Combat▪

24. And the other two Temptations were theſe, viz. he was tempted [to trie] whether man would live in^[1944] full obedience, and ſuffer God to worke in him; or whether he would exalt himſelfe againe, and be free from God, as Lucifer did? therefore the Devill muſt tempt him, becauſe this man was to poſſeſſe his Royall Throne.

25. The Devill complained that he could not ſtand, becauſe the Mother of wrathfulneſſe did draw h[•]m too hard, and therefore he was permitted to trie this man, and to ſet before him that which was ſet before himſelfe; and if this man ſtood, then he ſhould judge the Devill, who was found to be a lyar.

26. For he full tried him in the ſecond and third temptation, whether he would aſcend on high, in his owne power, as himſelfe had done, and ſo ſtirred up the Anger: or whether he would put his truſt and affiance in God onely, and live to him both in will and deede; as a childe in obedience to the Father, and this he urged upon him, juſt ſo long as Adam ſtood in the Temptation, before he fell aſleep.

27. And now wee alſo muſt alwayes be ſo tempted and proved: and we are able to get the victory in Chriſt who hath overcome: for his ſoule is our ſoule, and his fleſh is our fleſh, if we truſt in him, and give up our ſelves wholly to him as Chriſt gave up himſelfe to his Father.

28. And thus my beloved friend, you underſtand what Chriſts ſoule and body is; viz. that it is our ſoule and body if wee cleave to God; but if we doe not, then we are parted; and in the outward life, we belong to the Spirit of this world, viz. to the loſt and periſhed Adam; and in the ſoule wee belong to the Devill in the Anger of God: but looke for theſe things more at large in our other writings; where you ſhall finde the whole ground of Heaven, and of this world.

The ſeven and thirtieth Queſtion.

What is the Spirit of Chriſt which was^[1945] willing, and which he commended into his Fathers hands?

1. THis is that great and excellent^[1946] Jewell: and we exceedingly rejoyce that we know it, ſo that wee are able to know our ſelves what we are; and it is more worth to us then all the world: for it is that Pearle, of which Chriſt ſaid, that one ſold all that he had and bought that Pearle.

2. For it is more profitable to man then the whole world; it is more precious then the Sun, for the^[1947] Noble ſtone of the wiſe men lyeth therein; it hath the heavenly and Earthly^[1948] Myſterium Magnum: and therein nothing in this world to be compared to it, but^[1949] ſincere ſimplicity, which is quiet, and bringeth forth, or ſtirreth up no Turba: and that hath the Jewell hidden in it.

3. As Gold lyeth couched in the ſtone and is ſafe: if a^[1950] Robber commerh not with the Earthly Turba, and deſtroyeth it: and yet he himſelfe getteth nothing by it: ſo ſelfe Reaſon is a Robber in the^[1951] Myſterie.

4. Therefore we may ſay upon good ground, that a ſimple^[1952] plain man, who ſimply without multiplicity of ſcience, dependeth on God; hath the Myſterium Magnum, better and ſurer, yea leſſe decayed, then a high learned^[1953] Doctor, who ſoareth aloft in Reaſon, and^[1954] ſpoyleth the Jewell, and^[1955] ſetteth it in Babell: this ſaying will not be well reliſhed, yet that is nothing to us, wee muſt ſpeake the Truth without x partiality.

5. Now when wee ſpeake of Chriſts Spirit, Reaſon thinketh it is the ſoule, or elſe the Spirit of the outward Life, which conſiſteth in the vertue and operation of the Starres and Elements, but it is not ſo; It is ſomewhat elſe wherein the Image of God conſiſteth: the outward Spirit belongeth not to the Deity, but to the Wonders.

6. Wee have ſpoken ſomewhat of it already: but becauſe this Queſtion doth put us in minde of it againe; mentioning that when he dyed, he commended it to his Father; therefore we muſt a little ſay how that was done.

7. You ſufficiently perceive in what manner the ſoule is the^[1956] Center of Nature, the Originall of Life, and mobility, viz. Gods Fire: which ſhould be continually converted into the Eternall will of God, wherein it is originally borne from the Magicall Deſire, and is a great Secret come out of the Eternall Nothing, wherein all things are contained, even the Deity with all the three Principles, and every^[1957] Being that can be named.

8. And you perceive that the Light and Spirit of the Aire proceed from the fire, and alſo that the fire doth againe draw the Spirit, of the Aire into it ſelfe, and ſo alwayes bloweth it ſelfe up; and ſo with the Light, Aire, and^[1958] ſource of the Fire it is its owne Life.

9. And further, wee have ſaid ſomewhat of the Noble Tincture which ariſeth in the Light, in which the meekneſſe of the Light conſiſteth, and it commeth forth from the Anguiſh which is as a mortifying, and ſpringeth forth afreſh through the mortifying Anguiſh, as a life having another^[1959] property, where the property of the fire is a kinde of Tincture, like the driving forth of a Spirit; and yet it is deſiring, and thereby it attracteth the vertue of the Light into it ſelfe, and maketh it an Eſſence, viz. water.

10. And therein are two Formes: One according to the ſource of Fire which is red, and therein the vertue, viz. Sulphur; And the other (which is like a thin meekneſſe, yet having Eſſentiality,) is water: which the deſiring Tincture contracteth together into one, and changeth it into Bloud.

11. Now the Originall in the Bloud, viz. Fire (which is a warmth, that is, a Tincture) is a Life; and in the vertue of the Tincture, the thin water of the Life proceedeth, one^[1960] vertue proceeding forth from^[1961] another; and the vertue doth alwayes reaſſume that which goeth forth: and that which is gone forth is free from the Fire, and alſo from the vertue, for it is gone forth, and yet it aroſe from the vertue.

12. And this is the true Spirit which is borne out of the ſoule, wherein the Image of God, and the Divine virgin of Gods wiſdome conſiſteth: for all underſtanding and knowledge lyeth in this Spirit; it hath the ſenſes, and the noble life which uniteth it ſelfe with God, this Spirit is ſo ſubtile that it can and may enter into God.

13. If this Spirit reſigneth it ſelfe up to God, and caſteth away the oſtentation and^[1962] cunning of the fire of its owne ſoule, then it attaineth the Image of God, the Divine body: for it putteth its will into God, and dwelleth in God with Power: thus it is cloathed with the Divine Eſſentiality, and is without this world in the Life of God.

14. But ſeeing this Spirit ariſeth firſt out of the Center of Nature, that is, out of the Life of Fire, (although it is not the life of the Fire, but the Spirit of it, and the Life of the Fire ſtandeth originally in the Abyſſe, în the ſource of Gods Anger) therefore Chriſt did not commend this Spirit of his to the fires owns life, but into the hands of his Father.

15. His hands are the Love-Deſire, wherewith he embraceth our Spirit, when we enter into him, and commend our ſelves to him.

16. For, when his body was to dye on the Croſſe; and his ſoule was to paſſe through Hell, through the Anger of God; there the Devills waited, and thought with themſelves, we will ſurely keep the ſoule in our Turba in the Fire; and then Chriſt commended the Spirit into the Love of God.

17. And ſo the ſoule of Chriſt with the Spirit came into Gods hand, being encompaſſed with the Fire of Anger and Death: and Death would have held it there, but Death was deſtroyed and confounded.

18. For, Death ſmothered the outward [Spirit] viz. the outward Life, and then thought, now ſurely the ſoule muſt remaine in the Turba: but there was one, ſtronger in the ſoule; viz. the word of God: which tooke death captive, and deſtroyed the Anger, and quenched the wrath with the Love in the Spirit of Chriſt.

19. It was a poyſon to Hell, for the Love of God to come into it, and ſmother it in the ſoule alſo a Plague, Death and Deſtruction to Death; Death muſt now ſuffer an Eternall Life to grow in it.

20. Thus the Spirit of Chriſt tooke the Divell captive, and drave him out of the Fire of the ſoule, and caſt him into Darkneſſe: and ſhut him up under darkneſſe, out from the Fire of the ſoule, and out from Gods Fire; into the wrathfull harſhneſſe and bitterneſſe in cold: there let him warme himſelfe leaſt he freeze with cold.

21. Conſider the firſt foure Formes of Nature, and you will underſtand what the Devills Manſion is: for, before Chriſt [came] he kept the ſoule captive in the Turba, with the Fire; and although he had not the Spirit of the ſoule, yet he had the root of it in the Turba: but then he was commanded to ceaſe; and he was throwne out, and driven into Darkneſſe, and thus his malice was deſtroyed by Chriſts deſcending into Hell, and Chriſt became his Judge.

22. Thus we have in briefe deſcribed what the Spirit of Chriſt, and our Spirit is; viz. not the outward Spirit, but the Spirit of the ſoule; not the ſoule it ſelfe, but the Spirit of its Life.

23. As, in God, the Holy Ternary, is diſtinct, being three Perſons in one Eſſence, and yet but one onely God; where the Sonne hath the Spirit, viz. the Life, iſſuing forth from the Heart and mouth; and the Heart is the flame of Love; and the Father the^[1963] ſource of Anger, which is made meeke, by the Sonne, in the Love, ſo that in God there is but one onely will and Eſſence.

24. Thus it is alſo in Man, and no otherwiſe, no not in the leaſt tittle: whatſoever God in Chriſt is, that wee alſo are in Chriſt, in God; his true Children: Therefore let us alſo commend our Spirit into his hands, and ſo we may be able to paſſe through Death into Life, into God, with Chriſt.

25. Therefore be not led about, and gulled with^[1964] toyes and trifles as hitherto ye have been in Babell: where this and that hath been^[1965] diſputed about the ſoule, and its Spirit, one this way, and another that way; there is no ground among them, but meere Fiction and Opinion.

26. Underſtanding is borne in God; not in the Schooles from Art: yet we deſpiſe it not; for if Art be borne in God, it is a tenfold Myſterie, for it alwayes attaineth the^[1966] tenth Number in^[1967] Reaſon, much better then a^[1968] plaine Man; for it can of many Numbers make^[1969] one.

27. But it is not in mans own power, no, one muſt enter in by the Croſſe as well as the other, let him be a Doctor, or a^[1970] meane Man: Gods ſecrets will admit no Doctors but^[1971] Schollers into them: yet a Learned^[1972] Scholler may reach very farre.

28. Had but this hand the High Art, and alſo thoſe high guifts, then you ſhould ſee more from it: But God will have it as it is: It is indeed his pleaſure to make thc wiſdome of this world fooliſhneſſe, and to give his Power to the weake: that all^[1973] may bow downe before him, and acknowledge that he onely is the Lord that doth whatſoever he will.

The eight and thirtieth Queſtion.

What are the things that ſhall come to paſſe at the End of the world?

1. BEloved friend, it is not fit for me to Anſwer this your Queſtion, neither is it in my owne power, and beſides it is not fit for any to aske it: for it is the ſecret Counſell of God: let none endeavour to be equall with God, and to foreknow all things.

2. Our knowledge conſiſteth in the Spirit and will of God, when that moveth, then it goeth forward in the Heavenly Mag[•]a, and entreth into the Wonders of the Earthly: and then the Prophet is borne, for he ſtandeth upon the^[1974] Crowne, and ſpeaketh Magically of the Beginning of the Wonders, and their Turba; and ſheweth how they ſhall come to an End, and be deſtroyed, and brought again into the firſt.

3. For, all Prophets ſpeake from the Turba, they diſcover that which is falſe, and declare what is better, which entreth into the will of God.

4. Therefore, be pleaſed not to urge us with this Queſtion; for, we ſhall be captivated in the Turba by it: you may underſtand enough in all the Queſtions, what is to done hereafter, we have hinted it to you clearely enough.

5. We dare not ſpeake any otherwiſe then^[1975] in a Magicall manner of things to come: becauſe the Wonders to come are all ſeene in the Turba; now when the Spirit ſeeth them, then it declareth clearly and plainely how the Turba is loaden with evill, or good.

6. But behold all things are mixt: for God is become Man, and ſets his Mercy every where in the Anger, and hindreth Perdition; therefore the Prophet muſt ſpeake magically, and not in expreſſe and plaine termes: for it often commeth to paſſe, that though a thing be evill in its^[1976] Eſſence, yet there^[1977] ſoone groweth a ſprout out from the wickedneſſe which deſtroyeth the^[1978] Turba, and cauſeth a Converſion.

7. Therefore God admoniſheth you to ſubdue the firmamentall Heaven and to oppoſe it; and ſo the evill which the firmamentall Heaven poureth forth, is many times turned into that which is better.

8. Otherwiſe if all ſhould of neceſſity come to paſſe, as the firmamentall [•]eaven doth hold forth, then we needed no teaching: for that would be a ſure conſtant and perpetuall Callender.

9. You know well, what Daniel, Ezekiel, and David ſay in their Propheſies; eſpecially the Revelation of Jeſus Chriſt: In them lyeth all that ſhall hereafter come to paſſe; and they alſo ſpake^[1979] Magically of things to come.

10. But in our writings you have them more clearely, for the time is now nearer at end; and therefore it appeareth the more plainely what ſhall be done at the end.

11. And be pleaſed to repaire to our other writings, and there you ſhall finde enough of this: for the wicked world is not worthy of an open, plaine and manifeſt diſcovery; becauſe thereby the great Secret, which belongeth onely to the Children of God, would be^[1980] defiled: for God will not have us caſt Pearles before Swine, but give them to the Children for their Delight: and doe you ſo with this alſo.

12. There is no need that the Myſterie ſhould lye under worldly Protection: that is a folly; and God is diſhonoured by it, as if he were not able to protect it.

13. You ſhould not looke for the Myſteries among the mighty, and^[1981] confide in them more then in others, for the^[1982] Turba preſently enters in with a Law, and ſo the Spirit of God, is as it were bound, and ſo an antichriſt is brought forth.

14. Looke upon Iſrael; when they rejected Samuel and their Judges, and thought, that if their Doctrine were but under a worldly Arme, and that they had but a King then they would keepe their Law: but it is knowne how they did: did not their Kings bring in the^[1983] Turba and make Calves to be worſhipped, and compell the people to adore their Idols; this is mention'd out of my affection, and good will.

15. But wee give you no particular reſolution of this Queſtion, you ſhall finde enough of it in the other Queſtions, and wee dare write no plaine.

The nine and thirtieth Queſtion.

What, and where is Paradiſe with the Inhabitants thereof?

.1 WE have alſo hinted in the Enochian Life, that it is in this world, yet as it were ſwallowed up in the Myſtery, but it is not altered in it ſelfe, it is onely withdrawne from our ſight, and our^[1984] Source; for if our Eyes were opened we ſhould ſee it.

2. Yes, God in his Ternary is with us: how then ſhould Paradiſe be loſt? we have loſt its^[1985] ſource and fruit in the outward Life: as the Devill loſt God, when he wilfully exalted himſelfe as an haughty Spirit, and would be Lord; ſo it is with us.

3. When Adam did eate of the Earthly fruite of good and evill, then he alſo gat an Earthly Life, good and evill, and was driven out of the faire Garden of Paradiſe, (where heavenly fruit did grow) into this Earthly Life.

4. Many have written wonderfull ſtrangely of Paradiſe, but now the Image of their blindneſſe is manifeſted as cleare as the Day: yet we contemne them not, for they were Seekers: Every^[1986] Age hath had its Seekers, who have ſought the^[1987] Myſterium; but it hath been a long time very darke in Babell.

5. Now for theſe two hundred yeares it hath begun to be manifeſt, in which time the fall of Antichriſt hath diſcovered it ſelfe, and men have begun to ſtorme Babell on one ſide, but her ſtrong^[1988] Tower ſtandeth faſt ſtill; indeed the Whore hath been ſomewhat diſcovered, yet her^[1989] Beaſt hath but growne the more luſty.

6. Therefore there is yet a wonderfull time neare at hand, wherein all things ſhall be altered: many great Mountaines and Hills ſhall be made plaine: and a Fountaine ſhall flow out of Zion, wherein the afflicted and diſtreſſed ſhall drinke and be refreſhed.

7. And they ſhall be guided to the freſh paſture by one onely Crooke, and the Shepheard ſhall rejoyce with the ſheep, that God is ſo gracious.

8. At that time Silver and Gold ſhall be as common as in Solomons time; and his Wiſdome ſhall governe the whole Earth: this is a Wonder.

The fortieth Queſtion.

Whether is Paradiſe mutable, and what ſhall it be afterwards?

1. AS little as God is^[1990] alterable, ſo little is Paradiſe^[1991] alterable: for it is a part of the Deity: and when this outward Dominion ſhall paſſe away; in the very place where the world now ſtandeth there will be meere Paradiſe: for the Earth will be of an heavenly Eſſentiality, ſo that we ſhall be able to dwell any where, and be able to paſſe through and through it.

2. At the laſt Day wee ſhall not aſcend above the^[1992] place of this world, but make our abode here in our owne Native Country, and goe into our home, in another world, in another Principle, of another^[1993] Property.

3, For, there will be no cold, or heat any more, alſo no night: we ſhall be able every where to paſſe quite through the heavenly Earth without interruption, and then it will be Paradiſe, and the Tabernacle of God with Man: for it is written, Behold I make all things New, a New Heaven, and a New Earth, and the Old ſhall be no more remembred.

4. This Earth will be like a Cryſtaline Sea; and all the Wonders of the world will be ſeen^[1994] wholly perſpicuouſly: and the^[1995] brightneſſe of God ſhall be the light thereof: and the Holy Jeruſalem, the Great City of God ſhall be therein, where they ſhall offer up the calves of their lips; there ſhall the bright City of God with rhe Wonders and Wiſdome be eſtabliſhed; and the Temple of God, the New Jeruſalem ſhall be prepared upon the New Earth, which is adorned from the Power and Wonders of God.

5. All what ever the Prophets have written ſhall be there fulfilled; for Gods word and Wonders ſhall flouriſh afreſh upon the New Earth, as graſſe.

6. There is no Death any more, alſo no feare no ſorrow, no ſickneſſe; no Superiour, but onely Chriſt, who will dwell with us: we ſhall have one Communion with the Angels, wee ſhall have fruit grow according to our deſire and wiſh.

7. There will be no old Age: but one of a hundred yeares will be as a new-borne childe; and we ſhall live in meere delightfull Love.

8. All what ever is joyfull will be ſought after: and there the will of all will be bent, to make one another rejoyce.

9. We ſhall lead an Holy Prieſtly Life, and we ſhall all ſpeake of Gods wiſdome and Eternall Wonders: for, the Divine Magia hath infinite and innumerable Wonders; the more that is ſought, the more there is in it; and this is the encreaſing of the will of God.

10. To this end God hath made himſelfe manifeſt, in [his] Images, viz. in Angels and Men, that ſo he might have joy in himſelfe, and eternally rejoyce with the eſſences of his Life.

Hallelu-jah.

11. Thus my beloved friend, we have ſet you downe according to our guifts; a round Anſwer to your Queſtions: and we exhort you as a brother not contemptuouſly to deſpiſe us, in reſpect of our ſimple ſpeech and^[1996] incongruity.

12. For we are not borne of Art, but of ſimplicity, and we ſpeak great things in ſimple words: take this as a ſingular guift from God, you ſhall finde more in it then in the beſt^[1997] Eloquence of the higheſt Art: except they alſo have their birth from this Schoole; and then we will preſcribe nothing to ſuch, but acknowledge them for our loving Brethren in Chriſt, with whom wee have aſſured hope to rejoyce eternally in the heavenly Schoole: of which wee here have attained a little fore-taſte.

13. Yet our knowledge here is but in part, when we ſhall attaine^[1998] perfection, then we will ſay what God is, and can doe. AMEN.

A ſhort Summary Appendix OF THE SOULE, The Image of the ſoule, and of the TURBA, which is the Deſtroyer of the Image.

Written, by the ſame Author I. B.

In a Short Summary Appendix, of which in the other writings of this Author is written fundamentally, and at large.

.1 THE ſoule is an Eye in the Eternall Abyſſe, a ſimilitude of Eternity, a perfect figure and Image of the firſt Principle: and reſembleth God the Father in his Perſon, as to the Eternall Nature.

2. The Eſſence and ſubſtance of it, (meerely and purely, as it is in it ſelfe) is firſt, the wheele of Nature, as to the firſt foure^[1999] Formes.

3. For, the Word of the Lord,^[2000] compriſed the ſoule, by the Eternall Fiat in the Eternall will of the Father, in the Center of the Eternall Nature: and opened it with the Holy Ghoſt, or blew it up like a fire (which lay hid in the Eternity, and wherein all formes of the eternall Nature ſtood from Eternity:) and^[2001] is alone known in the wiſdome, in the Divine Magia as a figure, or Image without ſubſtance.

4. Yet that^[2002] thing hath not been ſubſtantiall, but Eſſentiall, and hath been knowne in the Principle, in the flaſh, where the fire ariſeth; But the ſhadow of it hath (from Eternity in a figurative Image,) figured it ſelfe in the Deſiring will of God; and hath ſtood^[2003] before the Ternary of God in the Magia in the wiſdome of God, as a ſimilitude of the Holy Trinity: in which, God hath manifeſted himſelfe as in a Glaſſe.

5. The ſubſtance and Image of the ſoule, may be reſembled to the Earth, having a faire flower growing out of it, and alſo to the fire and Light: as we ſee that Earth is a^[2004] Center, but no Life; yet it is Eſſentiall: and a faire flower groweth out of it, which is not like Earth, neither hath it the ſmell and taſte of the Earth, much leſſe the figure of it: and yet the Earth is the Mother of the flower.

6. And ſo the ſoule alſo^[2005] appeared out of the Eternall Center of Nature, out of the Eternall Eſſence, with the word Fiat in the will of God; and was held in the Fiat, ſo that it^[2006] appeared as a fiery Eye, and ſimilitude of the firſt Principle in a creaturely forme, and ſubſtance.

7. And from this Eye went the Glance of its Fire, as Light doth from fire: and in this Glance of its owne Fire, the Eternall Image (which is in the wiſdome of God) was ſeen and conceived by the will of the Heart of God in the ſecond Principle: that is, by the word Fiat of the ſecond Principle, in the Love and Power of the Holy Trinity, whence the Holy Ghoſt proceedeth.

8. And thus the ſoule was a whole ſimilitude and Image of the Holy Trinity: here we muſt take the ſoule for the Center of Nature, and its fiery Life for the firſt Principle: but the ſprout, or the Image of the ſoule, which is a ſimilitude of God, buddeth forth from the ſoule, as a flower from the Earth, and is compriſed by the Holy Ghoſt; for it is his Manſion.

9. Now if the ſoule put its Imagination out from it ſelfe, (wee meane out from its^[2007] ſource of fire) into the Light of God, then it receiveth the Light, as the Moone doth the glance of the Sunne: and ſo its Image is in the Majeſty of God, and the ſoule, in the Light of God, and its fiery Property is changed into meekneſſe and fervent Love, and then it is knowne to be the child of God.

10. But ſeeing the ſoule is Eſſentiall, and its owne ſubſtance a Deſire; it is plaine that it conſiſts in two Fiats, one of them is its corporeall propriety, and the other is the ſecond Principle, proceeding from Gods will which is in the ſoule, in which God deſireth to have^[2008] it his Image and ſimilitude.

11. To which End Gods deſiring, is as a Fiat in the Centre of the ſoule, and continually draweth the will of the ſoule towards the Heart of God: for the^[2009] Longing of God would have the ſoule: and on the contrary the Center in the power of the Fire would have it.

12. For, the life of the ſoule hath its originall in the Fire, and that makes the ſtriving for the Image of the ſoule: and which of theſe two Formes whether it be the Fire, or meekneſſe of Love that overcommeth, that will be the quality of the ſoule, and as the quality of the will of the ſoule is: ſuch an Image will the ſoule have.

13. And we muſt know, that if the will of the ſoule change it ſelfe, then its Forme will be alſo changed: for if the^[2010] ſource of the ſoule be fiery, then it hath alſo a fiery Image.

14. But if the ſoule turne its Imagination into the Center, into the ſtrong^[2011] Aſtringency and bitterneſſe, then its faire Image is alſo captivated in the darke aſtrengency; and infected with the Aſtringent wrath.

15. And then this wrath is a Turba, which poſſeſſeth the Image, and deſtroyeth the ſimilitude of God: for in God there is Love, Light, and meekneſſe: but in this Image there is Darkneſſe, aſtringency and bitterneſſe, and the Eſſentiall^[2012] ſource is fire, proceeding from the Eſſences of wrath; and then this Image belongeth not to the Kingdome of God, ſo long as it continueth in this^[2013] ſource and forme in the Darkneſſe.

16. Fire is a further ſimilitude of the ſoule: the ſoule is an Eſſentiall Fire, and the flaſh of the Fire is the Life of it: The ſoule reſembleth a Globe, or an Eye of Fire.

17. The burning Fire in the ſource ſignifieth the firſt Principle, and the Life, yet the Fire is not the Life: but the Spirit of the ſource which ariſeth from the Fire, and goeth forth from the firelike Aire, that is the true Spirit of the ſource of the Life of the Fire, which continually bloweth the fire up again, and maketh it burne.

18. Now the fire ſhineth, and giveth Light out of the ſource, and dwelleth in the ſource where it ſhineth: and the ſource comprehendeth not the Light, and this ſignifieth the ſecond Principle, wherein God dwelleth.

19. For we know that the^[2014] Power is in the Light, and not in the Fire, the fire onely giveth Eſſences to the Light, and the Life, or the Light produceth meekneſſe and ſubſtantiality, viz. water.

20. Now we underſtand, that there is a^[2015] meeke Life in the Light, without^[2016] ſource, and yet it ſelfe is an inſenſible^[2017] ſource, it is nothing but a Longing, or deſire of Love.

21. Which Source we account a Tincture, in which the budding and bloſſoming hath its Originall, yet the Fire is the cauſe of it, and the meekneſſe is a cauſe of the ſubſtantiality: for the Deſire of Love in the Light attracteth it, and keepeth it, ſo that it becommeth a ſubſtance, but the Deſire of Fire conſumeth the ſubſtantiality.

22. Alſo we muſt conceive that, (as the ſoule is purely and alone in the Center) it is an Eſſentiall Fire in the Eye of Eternity, and yet that Eye deſireth a figure and Image of the wiſdome of God.

23. And the Image is in its deſire, in its Imagination, for the^[2018] word Fiat hath comprehended it, that it might be a ſimilitude of the Eternall wiſdome of God, wherein he dwelleth, and wherein he may manifeſt himſelfe by his Spirit, and what ever hath been in his Eternall Counſell.

24. Thus the Majeſty of God flameth in the Image, in the Eſſentiall Fire, if the Eſſentiall Fire putteth its deſire into the Majeſty, but if not, then the Image is^[2019] raw and naked without God, and the Tincture is falſe.

25. For the Image is in the Tincture, and hath its originall in the Tincture, in the Light, not in the ſource of the Fire: and as the Heart or word of God hath its Originall in the Light of the Majeſty, in the Eternall Tincture of the fire of the Father, ſo hath the Image of the ſoule,

26. Indeed the Image dwelleth in the fire of the ſoule, as Light dwelleth in the Fire, but it hath another Principle, as the Light is ſuch a ſource as is different from Fire.

27. And ſo the true Image of God dwelleth in the Light of the Fire of the ſoule; which Light the fiery ſoule muſt create in the fountaine of the Love of God, in the Majeſty, by putting and yeilding its Imagination into it.

28. And if the ſoule doe not ſo, but putteth its Imagination into it ſelfe, into its wrathfull forme of the ſource of the fire, and not into the fountaine of Love, into the Light of God, then its owne ſource of^[2020] fourcneſſe, aſtringency, and bitterneſſe riſeth up: and the Image of God becommeth a Turba, and ſwalloweth up the ſimilitude of God in the wrath.

29. And then the Aſtringent Fiat in the fiery Eſſence of the ſoule, figureth for the ſoule an Image, of the Imagination that is in its will: whatſoever the Eſſentiall fire of the ſoule deſireth, that will be figured in the ſoule; viz. Earthly Figures: that which the will of the Heart caſteth it ſelfe into, that Image the Fiat of the ſoule will make: that is, as farre as the third Principle, and the Spirit of the Starres and Elements hath power.

30. So that if the will of the ſoule doe caſt it ſelfe into the Kingdome of this world, then the outward Kingdome hath power to bring its Imagination into the inward Principle, and if the inward Fiat perceive that in the fire of the ſoule, then it becommeth pregnant with it, and keepeth it.

31. And then the ſoule hath the Image of a Beaſt in the third Principle, and that cannot be deſtroyed for ever, except the will of the ſoule returne againe out of the earthly Luſt, and pierce into the Love of God againe, and then it getteth the Image of God againe: which may be done onely in this life, while the ſoule is Eſſentially in its^[2021] Ether, in the growing of its Tree: but after this Life it cannot be done.

32. Thus you may underſtand what the ſoule, Spirit, Image, and Turba are the ſoule dwelleth in it ſelfe, and is an Eſſentiall Fire, and its Image ſtandeth in it ſelfe, in the Imagination in the Light of the ſoule, if it cleave to God, if not, then it is in Anxiety in the wrath of darkneſſe, and is an^[2022] abominable Image, or an Image of the Devill.

33. The Turba of the ſoule which deſtroyeth the Divine Image, is the Eſſentiall wrathfulneſſe, and it is cauſed by the Imagination, or falſe Love, and^[2023] Repreſentation: and therefore all lyeth in the Imagination, the Image conſiſteth in that which we ſuffer to come into our Deſire.

34. It is very neceſſary for us to ſtrive continually againſt the Earthly Reaſon of fleſh and bloud; and to yield the Spirit of our wills into the mercy and Love of God, and alwayes caſt our ſelves into the will of God, and not count Earthly^[2024] goods and pleaſure our treaſure, ſetting our deſire upon it: which will deſtroy the Image: for it is a Turba of the Image of God; and bringeth Earthly properties into the Image.

35.^[2025] To ſumme up all: Chriſt ſaid, where your treaſure is there will your Heart be alſo, according to which God will judge the ſecrets of Mankinde, and ſever the cleane from the uncleane; and give that which is falſe to the Turba of the Fire to be devoured, and bring the Holy thing (which is entred into God) into his Kingdome. AMEN.

THE CLAVIS, OR KEY. OR, An Expoſition of ſome principall Matters, and words in the writings of JACOB BEHMEN.

Very uſefull for the better apprehending, and underſtanding of this Booke.

Written in the Germane Language, in March, and Aprill, ANNO. 1624.

BY JACOB BEHMEN. Alſo called, Teutonicus Philoſophus.

Printed in the yeare. 1647.

THE PREFACE TO THE READER Of theſe writings.

1. IT is written: the Naturall man^[2026] perceiveth not the things of the Spirit, nor the Myſterie of the Kingdome of God, they fooliſhneſſe unto him, neither can be know them: therefore I admoniſh and exhort the Chriſtian Lover of Myſteries, if he will ſtudie theſe High writings, and read, ſearch, and underſtand them, that he doe not read them outwardly onely, with ſharp ſpeculation and meditation: for in ſo doing, he ſhall remaine in the outward Imaginary Ground onely, and obtaine no more then a^[2027] counterfeited colour of them.

2. For a mans owne Reaſon without the Light of God, cannot come into the Ground [of them,] it is impoſſible; let his wit be never ſo high and ſubtill, it apprehendeth but as it were the ſhadow of it in a Glaſſe.

3. For, Chriſt ſaith, without me you can doe nothing: and he is the Light of the world: and the Life of men.

4. Now if any would ſearch the Divine Ground, that is, the Divine^[2028] Revelation; he muſt firſt conſider with himſelfe, for what end he deſireth to know ſucb things; whether he deſireth to practiſe that which he might obtaine; and beſtow it to the glory of God, and the welfare of his neighbour: alſo whether he deſireth to die to Earthlineſſe, and to his owne will; and to live in that which he ſeeketh and deſireth, and to be one Spirit with it.

5. If he have not a purpoſe, that if God ſhould reveale himſelfe and his myſteries to him; he would be one Spirit, and have one will with him, and wholly reſigne and yeild himſelfe up to him; that Gods Spirit might doe what he pleaſeth, with him and by him, and that God might be his knowledge, will, and^[2029] deed: he is not yet fit for ſuch knowledge and underſtanding.

6. For, there are many that ſeeke Myſteries and hidden knowledge, meerely that they might be reſpected, and highly eſteemed the world; and for their owne gaine and profit: but they attaine not this ground, where the Spirit ſearcheth all things, even the deep things of God: as it is written.

7. It muſt be a totally reſigned and yeilded will, in which God himſelfe ſearcheth and worketh, and which continually pierceth into God, in yeilding and reſigned Humility, ſeeking nothing but his Eternall Native Country, and to doe his neighbour ſervice with it: and then it may be attained: and he muſt begin with effectuall Repentance and amendment, and with prayer that his underſtanding might be opened from within; for, then the inward will bring it ſelfe into the outward.

8. But when he readeth ſuch writings and yet cannot underſtand them, he muſt not preſently throw them away, and thinke it is impoſſible to underſtand them: no, but he muſt turne his minde to God, beſeeching him for Grace and underſtanding, and reade againe, and then he ſhall ſee more and more in them, till at length he be drawne by the Power of God into the very depth it ſelfe, and ſo come into the ſupernaturall and ſuper-ſenſuall ground, viz. into the Eternall unity of God; where hee ſhall heare unſpeakable and effectuall words of God which ſhall bring him back and outward againe (by the Divine Effluence) to the very groſſeſt and meaneſt matter of the Earth, and then back and inwards to God againe: then the Spirit of God ſearcheth all things with him, and by him, and ſo he is rightly taught and driven by God.

9. But ſince the Lovers deſire a Clavis, or Key of my writings, I am ready and willing to pleaſure them in it, and will ſet downe a ſhort Deſcription of the Ground of thoſe ſtrange words, ſome of which are taken from Nature and^[2030] ſenſe; and ſome are the words of ſtrange^[2031] Miſters; which I have tried according to ſenſe, and found them good and fit.

10. Reaſon will ſtumble, when it ſeeth Heatheniſh termes, and wordes uſed in the Explanation of Naturall things, ſuppoſing we ſhould uſe none but Scripture phraſe (or words borrowed from the Bible:) but ſuch words will not alwayes ply and ſquare themſelves to the fundamentall expoſition of the Properties of Nature, neither can a man expreſſe the ground with them: Alſo the wiſe Heathen, and Jewes have hidden the deep ground of Nature under ſuch words, as having well underſtood that the knowledge of Nature is not for every one, but it belongeth to thoſe onely, whom God^[2032] by Nature hath choſen for it.

11. But none need ſtumble at it: for, when God revealeth his Myſteries to any man; he then alſo bringeth him into a Mind and faculty how to expreſſe them; as God knoweth to be moſt neceſſary and profitable in every^[2033] Age, for the ſetting of the confuſed Tongues, and Opinions upon the true ground againe; Men muſt not thinke that it commeth by chance, and is done by humane Reaſon.

12. The^[2034] Revelations of Divine things are opened by the Inward ground of the Spirituall world, and brought into viſible formes; juſt as the Creator will manifeſt them.

13. I will write but a ſhort deſcription of the Divine^[2035] Manifeſtation, yet as much as I can comprehend in briefe, and expound the ſtrange words for the better underſtanding of our Bookes; and ſet downe here the ſumme of thoſe writings, or a Moddell, or Epitome of them, for the conſideration and help of Beginners: The further Expoſition of^[2036] it is to be found in the other Bookes.

JACOB BEHMEN.

THE CLAVIS, OR KEY. OR, An Expoſition of ſome principall Words, and Matters. How God is to be conſidered, without Nature, and Creature.

14. MOSES ſaith: the Lord our God is but one onely God. In another place is ſaid; of him, through him, and in him are all things: in another, am not I he that filleth all things? And in another: through his Word are all things made, that are made: therefore we may ſay that he is the Originall of all things. He is the Eternall unmeaſurable unity.

15. For example: when I thinke what would be in the place of this world, if the foure Elements and the ſtarry Firmament, and alſo Nature it ſelfe ſhould periſh and ceaſe to be; ſo that no Nature or Creature were to be found any more: I finde there would remaine this Eternall Unity from which Nature and Creature have received their Originall.

16. So likewiſe, when I think with my ſelf what is many hundred thouſand miles above the ſtarry Firmament: Or what is in that place where no Creature is. I finde the Eternall unchangeable unity is there; which is that onely good, which hath nothing either before or after it, that can adde any thing to it, or take any thing away from it, or from which this unity could have its Originall: The is neither ground, time, nor place, but there is the onely Eternall God: or that onely Good, which a man cannot expreſſe.

A further Conſideration, How this one God is Three-fold.

17. The Holy Scripture ſheweth us that this only God is^[2037] Threfold: viz. one onely threefold Eſſence, having three manner of workings, and yet is but one onely Eſſence: as may be ſeen in the outflowne Power and vertue which is in all things, if any doe but obſerve it: but it is eſpecially repreſented to us in Fire, Light, and Aire: which are three ſeverall^[2038] ſorts of workings, and yet but in one onely ground and ſubſtance.

18. And as we ſee that Fire Light and Aire ariſe from a Candle, (though the Candle be none of the three but a cauſe of them) ſo likewiſe the Eternall unity is the cauſe and ground of the Eternall Trinity,^[2039] which manifeſteth it ſelfe from the unity, and bringeth forth it ſelfe in firſt Deſire or will, Secondly, pleaſure or Delight, Thirdly, proceeding or outgoing.

19. The Deſire or will is the Father; that is, the ſtirring, or manifeſtation of the unity, whereby the unity willeth or deſireth it ſelfe.

20. The Pleaſure or Delight is the Sonne; and is, that which the will willeth and deſireth, viz. his Love and pleaſure, as may be ſeen, at the Baptiſme of our Lord Jeſus Chriſt, when the Father witneſſed, ſaying: This is my ^[2040] beloved Sonne in whom I ^[2041] am well pleaſed heare yee him.

21. The Delight is the^[2042] compreſſure in the will, whereby the will in the unity bringeth it ſelfe into a place and working, wherewith the; will willeth and worketh: and it is the^[2043] feelingneſſe and vertue of the will.

22. The will is the Father; that is, the ſtirring desire: and the Delight is the Sonne, that is, the vertue and the working in the will, with which the will worketh: and the Holy Ghoſt is the proceeding will through the Delight of the vertue; that is, a Life of the will, and of the vertue and delight.

23. Thus there are three ſorts of workings in the Eternall Unity, viz. the unity is the will and deſire of it ſelfe; the Delight is the working ſubſtance of the will, and an Eternall joy of feelingneſſe in the will; and the Holy Ghoſt is the proceeding of the Power: the ſimilitude of which may be ſeen be ſeen in a^[2044] Plant.

24. The^[2045] Magnet; viz. rhe Eſſentiall Deſire of Nature, (that is, the will of the Deſire of Nature)^[2046] compreſſeth it ſelfe into an Ens, or ſubſtance, to become a Plant, and in this compreſſion of the Deſire becommeth feeling, that is, working, and in that working the Power and vertue ariſeth, wherein the Magneticall Deſire of Nature (viz. the outflowne will of God) worketh in a Naturall way.

25. In this working feelingneſſe, the Magneticall deſiring will is elevated and made joyfull, and goeth forth from the working Power and vertue, and hence commeth the growing and ſmell of the^[2047] Plant: and thus we ſee a repreſentation of the Trinity of God in all^[2048] growing and living things.

26. If there were not ſuch a deſiring feelingneſſe, and outgoing, working of the Trinity in the Eternall unity, the unity were but an Eternall ſtilneſſe; a Nothing; and there would be no Nature, nor any Colour ſhape or figure: likewiſe there would be nothing in this world, without this threefold working, no, there could be no world at all.

Of the Eternall word of God.

27. The Holy Scripture ſaith: God hath made all things by his Eternall word; alſo it ſaith: That word is God, John 1. which wee underſtand thus.

28. The word is nothing elſe but the^[2049] out-breathing will, from the Power and vertue: a various dividing of the Power into a multitude of Powers; a diſtributing and outflowing of the unity, whence knowledge ariſeth.

29. For in one onely Subſtance, wherein there is no variation, or Diviſion; but is onely one, there can be no knowledge; and if there were knowledge, it could know but one thing, viz. it ſelfe: but if it part it ſelfe, then the dividing will goeth into multitude and variety, and each parting worketh in it ſelfe.

30. Yet becauſe Unity cannot be divided and parted aſunder, therefore the ſeparating conſiſteth and remaineth in the outh-breathing will in the unity; and the ſeparation of the breathing giveth the different variety: whereby the Eternall^[2050] will, together with the^[2051] Delight and^[2052] proceeding, entreth into the^[2053] knowledge, or underſtanding of infinite Formes, viz. into an Eternall perceptible working ſenſuall^[2054] knowledge of the Powers: where alwayes in the Diviſion of the will in the ſeparation, one ſenſe or forme of the will ſeeth, feeleth, taſteth, ſmelleth, and heareth the other; and yet it is but one ſenſuall working; viz. the great joyous band of Love, and the moſt pleaſant onely Eternall^[2055] Being.

Of the Holy Name JEHOVA.

31. The Ancient Rabins among the Jewes have partly underſtood it: for they have ſaid, that this Name is the Higheſt, and moſt Holy Name of God;^[2056] by wh[•]ch they underſtand the working Deity in Senſe: and it is true, for, in this working ſenſe, lyeth the true life of all things in time and Eternity, in the ground and Abyſſe; and it is God himſelfe; viz. the Divine working perceivingneſſe, feelingneſſe,^[2057] Invention, Science, and Love; that is, the true underſtanding in the working unity, from which the five ſenſes of the true Life doe ſpring.

32. Each Letter in this Name intimateth to us, a peculiar vertue and working: that is, a^[2058] Forme in the working Power.

J.

33. For I. is the Effluence of the Eternall indiviſible Unity; or, the ſweet gracefulneſſe of the ground of the Divine^[2059] ſomethingneſſe.

E.

34. E is a threefold I: where the Trinity ſhutteth it ſelfe up in the Unity: for the I goeth into E and joyneth IE, which is an out-breathing of the Unity in it ſelfe.

H.

35. H is the word, or^[2060] breathing of the Trinity of God.

O.

36. O is the Circumference, or, the Sonne of God, through which the IE, and the H or breathing, out-ſpeaketh: from the compreſſed Delight of the Power and vertue.

V.

37. V is the joyfull Effluence from the^[2061] breathing; that is; the proceeding Spirit of God.

A.

38. A is that which is proceeded from the power and vertue, viz. the wiſdome; a Subject of the Trinity; wherein the Trinity worketh, and wherein the Trinity is alſo manifeſt.

39. This Name is nothing elſe but an out-ſpeaking, or expreſſion of the Threefold working of the Holy Trinity in the unity of God: Read further of this in the Expoſition of the Table of the three Principles of the Divine Manifeſtation.

Of the Divine Wiſdome.

40. The Holy Scripture ſaith; the wiſdome is the breathing of the Divine Power; a ray and breath of the Almighty; alſo it ſaith: God hath made all things by his wiſdome; which wee underſtand as followeth.

41. The Wiſdome is the outflowen word of the Divine Power, vertue, Knowledge and holineſſe: a Subject and Reſemblance of the infinite and unſearchable Unity: a Subſtance wherein the Holy Ghoſt worketh, formeth, and modelleth; I meane, he formeth, and modelleth the Divine underſtanding in the Wiſdome: for the Wiſdome is the paſſive, and the Spirit of God is the Active, or Life in her, as the ſoule in the Body.

42. The wiſdome is the Great Myſterie of the Divine Nature, for in her the Powers, Colours and vertues are made manifeſt, in her is the variation of the power and vertue: viz. the underſtanding: ſhe is the Divine underſtanding: that is the Divine^[2062] viſion, wherein the Unity is manifeſt.

43. She is the true Divine Chaos, wherein all things lye; viz. a Divine Imagination, in which the^[2063] Idea's of Angels and ſoules have been ſeen from Eternity, in a Divine Type and reſemblance; yet not then as Creatures, but in a reſemblance, as when a man beholdeth his face in a Glaſſe: therefore the Angelicall and humane Idea did flow forth from the wiſdome, and was formed into an Image, as Moſes ſaith, God created Man in his Image: that is, he created the body, and breathed into it the breath of the Divine Effluence, of Divine Knowledge, from all the Three Principles of the Divine Manifeſtation.

Of the^[2064] Myſterium Magnum.

44. The Myſterium Magnum is a ſubject of the wiſdome, where the breathing word, or the working willing Power of the Divine underſtanding noweth forth through the wiſdome: wherein alſo the unity of God together floweth out, to its manifeſtation.

45. For in the Myſterium Magnum the Eternall Nature ariſeth; and two^[2065] ſubſtances and wills are alwayes underſtood to be in the Myſterium Magnum: the firſt c ſubſtance is the unity of God, that is, the Divine Power and vertue, the outflowing wiſdome.

46. The ſecond ſubſtance is the ſeparable will, which ariſeth through the breathing and outſpeaking word; which will, hath not its ground in the unity, but in the Mobility of the Effluence, and out-breathing, which bringeth it ſelfe into one will, and into a Deſire to Nature: viz. into the Properties as farre as Fire and Light: in the Fire the Naturall Life is underſtood, and in the Light; the Holy Life, that is; a manifeſtation of the unity, whereby the unity becommeth a Love Fire, or Light.

47. And in this place or working; God calleth himſelfe a loving mercifull God, according to the ſharpned fiery burning Love of the unity: and an Angry d Jealous God,^[2066] according to the fiery ground, according to the Eternall Nature.

48. The Myſterium Magnum is that Chaos, out of which, Light and Darkneſſe; that is; the foundation of Heaven and Hell, is flowne from Eternity, and made manifeſt: for, that foundation which wee now call Hell, (being a Principle of it ſelfe) is the ground and cauſe of the Fire in the Eternall Nature; which fire, in God is onely a burning Love: and where God is not manifeſted in a thing, according to the unity: there is an Anguiſhing painefull burning fire.

49. This burning Fire is but a manifeſtation of the Life, and of the Divine Love: by which the Divine Love, (viz. the unity)^[2067] kindleth up, and ſharpneth it ſelfe; for the fiery working, of the Power of God.

50. This ground is called Myſterium Magnum, or a Chaos, becauſe, good and evill ariſeth out of it: viz. Light and Darkneſſe, Life and Death, Joy and griefe, Salvation and Damnation.

51. For it is the ground of ſoules and Angels, and of all Eternall Creatures, as well evill as good; it is a ground of Heaven and Hell, alſo of the viſible world, and all that is therein: therein have laine all thing in one onely ground: as an Image lyeth hid in a peece of wood before the Artificer doth carve it out and faſhion it.

52. Yet we cannot ſay, that the ſpirituall world hath had any beginning, but hath been manifeſted from Eternity out of that Chaos: for, the Light hath ſhone from Eternity in the Darkneſſe, and the Darkneſſe hath not comprehended it; as Day and Night are in one another; and are two though in one.

53. I muſt write diſtinctly, as if it had had a beginning for the better conſideration and apprehenſion; of the Divine ground of the Divine Manifeſtation: and the better to diſtinguiſh Nature from the^[2068] Deity, alſo for the better underſtanding, from whence evill and good are come; and what the^[2069] Being of all Beings is.

Of the^[2070] Center of the Eternall Nature.

54. By the word^[2071] Center, we underſtand the firſt beginning to Nature, viz. the moſt Inward ground, wherein, the^[2072] ſelfe raiſed will bringeth it ſelfe, by a reception, into^[2073] ſomethingneſſe: viz. into a Naturall working; for Nature is but a Toole and Inſtrument of God, which Gods Power and vertue worketh with; and yet it hath its own^[2074] Motion, from the out-flowne will of God: thus the Center is the Point or ground of the owne receivingneſſe to ſomethingneſſe: from whence ſomething commeth to be, and from thence the ſeven Properties proceed.

Of the Eternall Nature, and its ſeven Properties.

55. Nature is nothing but the Properties of the receivingneſſe of the owne ariſen Deſire: which Deſire ariſeth in the^[2075] variation of the Breathing Word, (that is, of the Breathing Power and vertue) wherein the Properties bring themſelves into ſubſtance: and this ſubſtance is called a Naturall ſubſtance, and is not God himſelfe.

56. For, though God dwelleth^[2076] through and through Nature, yet Nature comprehendeth him but ſo farre, as the unity of God yieldeth it ſelfe into, and communicateth it ſelfe with a Naturall Subſtance, and maketh it ſelfe ſubſtantiall, viz. a ſubſtance of Light; which worketh by it ſelfe in Nature, and pierceth and penetrateth Nature: or elſe the unity of God is incomprehenſible to Nature, that is, to the deſirous Receivingneſſe.

57. Nature^[2077] ariſeth in the outflowne word of the Divine perception and knowledge: and it is a continuall framing and forming of Scienees and perception: whatſoever the Word worketh by the Wiſdome, that nature frameth and formeth into Properties: Nature is like a Carpenter, who buildeth a Houſe which the mind figured and contrived before in it ſelfe; ſo it is here alſo to be underſtood.

58. Whatſoever the Eternall minde^[2078] figureth in the Eternall wiſdome of God in the Divine Power; and bringeth into an Idea, that, Nature frameth into a Property.

59. Nature in its firſt ground conſiſteth in ſeven Properties: and theſe ſeven divide themſelves into infinite.

The firſt Property.

60. The firſt Property is the Deſire which cauſeth and maketh^[2079] harſhneſſe, ſharpneſſe, hardneſſe, cold, and ſubſtance.

The ſecond Property.

61. The ſecond Property is the ſtirring, or Attraction of the Deſire it maketh^[2080] ſtinging, breaking, and dividing of the hardneſſe: it cutteth aſunder the attracted deſire, and bringeth it into multiplicity and variety; It is a ground of the bitter paine, and alſo the true Roote of Life: it is the^[2081] Vulcan that ſtriketh fire.

The third Property.

62. The third Property is the perceivingneſſe and feelingneſſe in the breaking of the harſh hardneſſe: and it is the ground of Anguiſh, and of the Naturall will; wherein the Eternall will deſireth to be manifeſted; that is, it will be a Fire or Light (viz. a flaſh, or ſhining,) wherein the Powers, colours and vertues of the wiſdome, may appeare: in theſe three firſt Properties conſiſteth the Foundation of Anger, and of Hell, and of all that is^[2082] wrathfull.

The fourth Property.

63. The fourth Property is the Fire, in which the Unity appeareth, and is ſeen in the Light, that is in a burning Love: and the wrath in the^[2083] Eſſence of Fire.

The fifth Property.

64. The fifth Property is the Light, with its vertue of Love, in, and with which, the Unity worketh in a Naturall ſubſtance.

The ſixt Property.

65. The ſixt Property is the ſound voyce, or Naturall underſtanding, wherein the five ſenſes worke ſpiritually, that is, in an underſtanding Naturall Life.

The ſeventh Property.

66. The ſeventh Property is the Subject, or the^[2084] Contence of the other ſix Properties; in which they worke, as the Life doth in the fleſh: and this ſeventh Property is rightly and truly called the Ground or place of Nature, wherein the Properties ſtand in one onely Ground.

The firſt SUBSTANCE in the ſeven Properties.

67. Wee muſt alwayes underſtand two Subſtances in the ſeven Properties: we underſtand the firſt, according to the Abyſſe of theſe Properties, to be the Divine^[2085] Being; that is, the Divine will with the outflowing Unity or God, which together floweth forth through Nature, and bringeth it ſelfe into Receivingneſſe to ſharpneſſe, that the Eternall Love may become working and ſenſible thereby, and that it may have ſomething which is paſſive, wherein it may manifeſt it ſelfe, and be knowne, of which alſo it might be deſired and beloved againe: viz. the^[2086] Aking paſſive Nature, which in the Love is changed into an Eternall Joyfulneſſe: and when the Love in the Fire manifeſteth it ſelfe in the Light, then it over-flameth Nature, as the Sunne a Plant, and the Fire^[2087] Iron.

The ſecond SUBSTANCE.

68. The ſecond Subſtance is Natures owne Subſtance, which is^[2088] Aking and Paſſive, and is the Toole and Inſtrument of the Agent: for where no paſſiveneſſe is, there is alſo no deſire of Deliverance, or ſomething better; and where there is no deſire of ſomething better, there a thing reſteth within it ſelfe.

69. And therefore the Eternall unity bringeth it ſelfe by its Effluence and ſeperation into Nature, that it may have an object, in which it may manifeſt it ſelfe, and that it may love ſomething, and be againe beloved by ſomething; that ſo there may be a perceiving, or ſenſible working and will.

* [〈☐〉] An Explanation of * the ſeven Properties of Nature.

♄. The firſt Property.

70. THe firſt Property a deſirouſneſſe; like that of a^[2089] Magnet; viz. the Compreſſion of the will; the will deſireth to be ſomething, and yet it hath nothing of which it may make ſomething to it ſelfe: and therefore it bringeth it ſelfe into a Receivingneſſe of it ſelfe, and compreſſeth it ſelfe to ſomething: and that ſomething is nothing but a Magneticall Hunger, a harſhneſſe, like a hardneſſe, whence even hardneſſe, cold, and ſubſtance ariſeth.

71. This compreſſure or Attraction overſhadoweth it ſelfe, and maketh it ſelfe a Darkneſſe: which is indeed the Ground of the Eternall and temporary Darkneſſe: At the beginning of the world, Salt, ſtones, and bones, and all ſuch things were produced by this ſharpneſſe.

[〈☐〉]. The ſecond Property.

72. The ſecond Property of the Eternall Nature ariſeth from the firſt, and it is the drawing or Motion in the ſharpneſſe: for, the Magnet maketh hardneſſe; but the motion breaketh the hardneſſe again, and is a continuall ſtrife in it ſelfe.

73. For, that which the Deſire compreſſeth and maketh ſomething, the motion cutteth aſunder and divideth, ſo that it commeth into formes and Images: between theſe two Properties ariſeth the bitter^[2090] woe: that is, the ſting of perceivingneſſe, and feelingneſſe.

74. For when there is a Motion in the ſharpneſſe, then the property is^[2091] Aking, and this is alſo the cauſe of feelingneſſe and paine: for, if there were no ſharpneſſe and motion, there would be no feelingneſſe this motion is alſo a ground of the Aire in the viſible world, which is manifeſted by the Fire; as ſhall be mentioned hereafter.

75. Thus we underſtand that the Deſire is the ground of ſomethingneſſe, ſo that ſomething may come out of Nothing: and thus we may alſo conceive that the Deſire hath been the Beginning of this world, by which God hath brought all things into ſubſtance and being: for the Deſire is that by which God ſaid^[2092] Let there be. The Deſire is that Be it, which hath made ſomething, where nothing was, but onely a Spirit: it hath made the Myſterium Magnum (which is ſpirituall,) viſible and ſubſtantiall, as we may ſee by the Elements, Starres and other Creatures.

76. The ſecond Property, (that is the^[2093] Motion) was in the beginning of this world the Separator, or Divider in the Powers and vertues, by which the Creator, viz. the will of God brought all things out of the Myſterum Magnum into forme: for it is the outflowne moveable word, by which the ſupernaturall God made all things and brought them into forme, figure, and^[2094] ſhape.

[〈☐〉] The third Property.

77. The third Property of the Eternall Nature is the Anguiſh viz. that^[2095] Will which hath brought it ſelfe into the receivingneſſe to Nature and ſomethingneſſe: when the owne will ſtandeth in the ſharpe motion, then it commeth into Anguiſh, that is, into feelingneſſe: for, without Nature it is not^[2096] feelable, but in the moveable ſharpneſſe it becommeth feeling.

78. And this feelingneſſe is the cauſe of the Fire, and alſo of the mind and Senſes: for the owne Naturall will is made volatile by it, and ſeeketh Reſt: and thus the ſeparation of the will goeth out from it ſelfe; and pierceth through the Properties, from whence the taſte ariſeth, ſo that one Propertie taſteth and feeleth the other.

79. It is alſo the ground and cauſe of the Senſes, in that one property penetrateth into the other, and kindleth the other, ſo that the will knoweth whence the paſſiveneſſe commeth: for, if feelingneſſe were not, the will could know nothing of the Properties, for it were meerely alone: and thus the Will receiveth Nature into it by feeling the ſharp motion in it ſelfe.

80. This motion is in it ſelf like a turning wheele; not that there is ſuch a turning and winding; but it is ſo in the Properties; for, the Deſire attracteth into it ſelfe, and the Motion thruſteth forwards out of it ſelfe; and ſo the will being in this anguiſh, can neither get inwards nor outwards, and yet is drawen both out of it ſelfe, and into it ſelfe; and ſo it remaineth in ſuch a^[2097] Poſture, as will into it ſelfe and out of it ſelfe, (that is, over it ſelfe and under it ſelfe;) and yet can goe no whither, but is an Anguiſh: and the true foundation of Hell, and of Gods Anger; for this Anguiſh ſtandeth in the darke ſharp Motion.

81. In the Creation of the world, the Sulphur-Spirit, with the matter of the Sulphurious^[2098] Nature was produced out of this ground: which Sulphur-Spirit is the Naturall Life of the earthly and Elementary Creatures.

82. The wiſe Heathen have in ſome meaſure underſtood this ground, for they ſay, that in^[2099] Sulphur, ^[2100] Mercury, and^[2101] Sal, all things in this world conſiſt: wherein they have not looked upon the Matter onely but upon the Spirit, from which ſuch matter proceedeth: for the ground of it conſiſteth not in Salt, Quickſilver,^[2102] and Brimſtone, they meane not ſo, but they meane the Spirit of ſuch Properties, in that every thing indeed conſiſteth,^[2103] whatſoever liveth groweth, and hath being in this world, whether it be ſpirituall, or materiall.^[2104]

83. For they underſtand by Salt, the ſharp Magneticall deſire of Nature, and by Mercurie, they meane the Motion, and ſeparation of Nature, by which every thing is^[2105] figured with its owne ſignature: and by Sulphur they meane the perceiving [ſenſible]^[2106] willing, and growing Life.

84. For in the Sulphur-Spirit, wherein the fiery Life burneth, the Oyle lyeth, and the Quinteſſence lyeth in the Oyle viz. the fiery Mercurie, which is the true Life of Nature; and which is an Effluence from the word of the Divine Power and motion, wherein the ground of Heaven is underſtood: and in the Quinteſſence there lyeth the Tincture, viz. the Paradiſicall ground, the outflowne word of the Divine Power and vertue, wherein the Properties lie in^[2107] equality.

85. Thus, by the third Property of Nature which is the Anguiſh, we meane the ſharpneſſe and painefulneſſe of the fire, viz. the burning and conſuming: for when the will is put into ſuch a ſharpneſſe, it will alwayes conſume the cauſe of that ſharpneſſe; for it alwayes^[2108] ſtriveth to get to the unity of God again, which is the Reſt; and the unity thruſteth it ſelfe with its Effluence to this Motion and ſharpneſſe: and ſo there is a continuall conjoyning for the manifeſtation of the Divine will: as we alwayes finde in theſe three, (v[•]z. in Salt, Brimſtone and Oyle;) an Heavenly in the Earthly: and whoſoever doth but truely underſtand it, and conſidereth the Spirit, ſhall find it ſo.

86. For the ſoule of a thing lyeth in the ſharpneſſe; and the true life of the ſenſuall Nature and property lyeth in the Motion; and the powerfull Spirit which ariſeth from the Tincture, lyeth in the Oyle of the Sulphur: Thus an Heavenly alwayes lyeth hidden in the Earthly: for the inviſible^[2109] ſpirituall world came forth with and in the Creation.

☉ The fourth Property

87. The fourth Property of the Eternall Nature is the Spirituall Fire, wherein the Light; that is, the unity, is made manifeſt: for the^[2110] Glance of the fire, ariſeth and proceedeth from the outflowne unity, which hath incorporated and united it ſelfe with the Naturall Deſire: and the burning property of fire, viz. the Heat proceedeth from the ſharp devouringneſſe of the firſt three Properties, which commeth to be ſo as followeth.

88. The Eternall unity (which I alſo in ſome of my writings, call the Liberty) is the ſoft and ſtill tranquility, being amiable, and as a ſoft comfortable eaſe, and it cannot be expreſſed how ſoft a tranquility there is without Nature in the unity of God: But the three Properties (in order) to Nature are ſharp, painefull, and horrible.

89. In theſe three painefull Properties the outflowne will conſiſteth, and is produced by the word or Divine Breathing; and the unity alſo is therein, therefore the Will longeth Earneſtly for the unity, and the unity longeth for the feelingneſſe, viz. for the fiery ground: thus the one longeth to get into the other; and when this Longing is, there is as it were a^[2111] cracking noyſe or flaſh of Lightning, as when we rub ſteele and a ſtone together, or power water into fire; this we ſpeake by way of ſimilitude.

90. In that Flaſh the unity feeleth the feelingneſſe, and the will receiveth the ſoft tranquill unity: and ſo the unity becomes a ſhining Glance of Fire, and the fire becommeth a burning Love; for it receiveth^[2112] the Ens, and power from the ſoft unity: in this kindling, the darkneſſe of the Magneticall compreſſure is pierced through with the Light, ſo that it is no more known or diſcerned, although it remaineth in it ſelfe Eternally in the compreſſure.

91. Now two Eternall Principles ariſe here, viz. the Darkneſſe, harſhneſſe, ſharpneſſe, and paine dwelling in it ſelfe: and the feeling power and vertue of the unity in the Light: upon which the Scripture ſaith, that God, (that is, the Eternall unity) dwelleth in a Light to which none can^[2113] come.

92. For ſo the Eternall uity of God manifeſteth it ſelfe through the Spirituall Fire, in the Light: and this Light is called Majeſty; and God, (that is the Supernaturall unity) is the Power and vertue of it.

93. For the Spirit of this Fire receiveth Ens [or vertue] to ſhine, from the unity, or elſe this fiery^[2114] ground would be but a painfull, horrible hunger, and pricking deſire: and it is ſo indeed, when the will breaketh it ſelfe off from the unity, and will live, after its owne deſire, as the Devils have done, and the falſe ſoule ſtill doth.

94. And thus you may here perceive two Principles, the firſt, is the ground of the burning of the Fire, viz. the ſharp moving perceivable painfull darkneſſe in it ſelfe: and the ſecond is the Light of the Fire, wherein the unity commeth into mobility and Joy: for, the Fire is an object of the great Love of Gods unity.

95. For, ſo the Eternall Delight becommeth perceiveable, and this perceiving of the unity is called Love, and is a Burning or Life, in the unity of God: and according to this burning of Love, God calleth himſelfe a mercifull loving God: for the unity of God loveth and pierceth through the^[2115] painfull will of the Fire: (which at the beginning, aroſe in the breathing of the word, or outgoing of the Divine Delight) and changeth it into great Joy.

96. And in this fiery will of the Eternall Nature ſtandeth the ſoule of Man, and alſo the Angels: this is their ground and Center: therefore, if any ſoule breake it ſelfe off from the Light and Love of God, and entreth into its owne Naturall Deſire; then the ground of this darkneſſe and painfull^[2116] property will be manifeſt in it: and this is the helliſh Fire, and the Anger of God, when it is made manifeſt, as may be ſeene in Lucifer: and whatſoever can be thought to have a Being^[2117] any where in the Creature, the ſame is likewiſe without the Creature every where: for, the Creature is nothing elſe but an Image and Figure of the ſeparable and various power, and vertue of the univerſall Being.

97 Now underſtand aright what the ground of Fire is, viz. Cold, from the Compreſſure and heate from the Anguiſh, and the Motion is the^[2118] Vulcan: in theſe three the Fire conſiſteth; but the ſhining of the Light ariſeth and proceedeth from the conjunction of the unity in the ground of Fire; and yet the whole ground is but the outflowne will.

98. Therefore in Fire and Light conſiſteth the Life of all things, (viz. in the will thereof) let them be^[2119] inſenſible, vegetable or rationall things, every thing as the Fire hath its ground, either from the Eternall, as the ſoule, or from the temporary, as Aſtrall Elementary things: for the Eternall is one Fire, and the Temporary is an other: as ſhall be ſhewne hereafter.

♀ The fift Property.

99. Now the fift Property is the Fire of Love, or the^[2120] world of Power and Light; which in the darkneſſe dwelleth in it ſelfe, and the darkneſſe comprehendeth it not, as it is written Iohn 1 chap. The Light ſhineth in the darkneſſe, and the darkneſſe comprehendeth it not: alſo, the word is in the Light, and in the word is the true underſtanding Life of Man, viz. the true Spirit.

100. But this Fire is the true ſoule of Man, viz. the true Spirit which God breathed into Man for a creaturely Life.

101 You muſt underſtand, in the ſpirituall fire of the will the true deſirous ſoule out of the Eternall ground; and in the Power and vertue of the Light, the true underſtanding Spirit, in which the unity of God dwelleth and is manifeſt: as our Lord Chriſt ſaith, the Kingdome of God is within you; and Paul ſaith; Ye are the Temple of the Holy Ghoſt, who dwelleth in you; This is the place of the Divine inhabiting, and Revelation.

102. Alſo the ſoule commeth to be damned thus, when the fiery will breaketh it ſelfe off from the Love and unity of God, and entreth into its owne Naturall Propriety, that is, into its evill properties: this ought further to be conſidered.

103. O Zion, obſerve this ground, and thou art freed from Babell.

104. The ſecond Principle (viz. the Angelicall world and the Thrones) is meant by the fift Property: for it is the motion of the unity, wherein all the Properties of the fiery Nature burne in Love.

105 An Example or ſimilitude of this^[2121] ground, may be ſeen in a Candle that is Lighted, the Properties lie in one another in the Candle, and none of them is more manifeſted then another till the Candle be lighted, and then we finde, Fire, Oyle, Light, Aire and water, from the Aire: all the foure Elements become manifeſt in it, which lay hidden before in one only Ground.

106. And ſo likewiſe it muſt be conceived to be in the Eternall Ground: for the temporary ſubſtance is flowne forth from the Eternall: therefore they are both of the ſame quality, but with this difference, that one is Eternall and the other tranſitory, one Spirituall and the other corporeall.

107. When the Spirituall Fire and Light ſhall be kindled, (which hath indeed burned from Eternity [in it ſelfe,] then ſhall alſo the Myſterie of the Divine Power and knowledge be alwayes made manifeſt therein: for all the Properties of the Eternall Nature become ſpirituall in the Fire, and yet Nature remaineth as it is, inwardly in it ſelfe; and the going forth of the will becommeth Spirituall.

108. For, in the^[2122] crack or flaſh of the Fire the darke receivingneſſe is conſumed, and in that conſuming, the pure bright fire-Spirit, which is pierced through with the Glance of the Light, goeth forth: in which going forth, we finde three ſeverall Properties.

109. The firſt is the going upwards of the fiery will, the ſecond is the going downewards, or ſinking, of rhe watery Spirit, viz. the Meekneſſe; and the third is the going out forwards, of the oyly Spirit, in the midſt, in the Center of the fiery Spirit of the will; which oyly Spirit, is the Ens of the unity of God; which is become a ſubſtance in the deſire of Nature: yet all is but Spirit and Power; but ſo it appeares in the figure of the Manifeſtation, not as if there were any ſevering or diviſion, but it appeares ſo in the Manifeſtation.

110. This threefold manifeſtation is according to the Trinity; for the Centre wherein it is, is the onely God according to his manifeſtation: the fiery flaming Spirit of Love is that which goeth upwards, and the meekneſſe which proceedeth from the Love is that which goeth downwards, and in the midſt there is the Center [^[2123] of] the circumference, which is the Father, or whole God according to his manifeſtation.

111. And as this is to be knowne in the Divine manifeſtation, ſo it is alſo in the Eternall Nature, according to Natures property: for Nature is but a^[2124] Reſemblance of the Deity.

112. Nature may be further conſidered thus; the flaſh of the Originall of fire, is a crack, and ſalnitrous ground, whence Nature goeth forth into infinite diviſions, that is, into multitudes or varieties of Powers and vertues; from which the multitude of Angels and Spirits, and their colours and operations proceeded, alſo the foure Elements, in the Beginning of time.

113. For, the^[2125] temperature of fire and Light is the holy Element, viz. the motion in the Light of the unity; and from this ſalnitrous ground (we meane ſpirituall not earthly ſalnitre) the foure Elements proceed, viz. in the^[2126] compreſſure of the fiery Mercury, Earth and ſtones are produced; and in the Quinteſſence of the fiery Mercury, the fire and Heaven; and in the Motion or going forth, the Aire; and in the diſruption or rending of the Deſire by the fire, the water is produced.

114. The fiery Mercurie is a drie water, that hath brought forth Mettals and ſtones; but the broken or divided Mercury hath brought forth wet water, by the Mortification in the Fire: and the compreſſure hath brought the groſſe rawneſſe into the Earth, which is a groſſe ſalnitrous Saturnine Mercurie.

115. By the word Mercurie, you muſt underſtand here in the Spirit, alwayes the outflowne Naturall working word of God, which hath been the Separator, Divider, and former of every ſubſtance; and by the word Saturne we meane the compreſſure.

116. In the fift Property, (that is, in the Light) the Eternall unity is ſubſtantiall; that is, an holy Spirituall Fire, an holy Light, an holy Aire, which is nothing elſe but Spirit, alſo an holy water which is the outflowing Love of the unity of God, and an^[2127] holy Earth which is all-powerfull vertue and working.

117 This fifth Property is the true ſpirituall Angelicall world of the Divine joy, which is hidden in this viſible world.

♃ The ſixt Property.

118. The ſixt Property of the Eternall Nature, is the ſound, noyſe, voyce, or underſtanding: for when the Fire flaſheth, all the Properties together ſound: the Fire is the mouth of the Eſſence, the Light is the Spirit, and the ſound is the underſtanding, wherein âll the Properties underſtand one another.

119. According to the Manifeſtation of the holy Trinity, by the effluence of the unity, this ſound or voyce, is the Divine working word, viz. the underſtanding in the Eternall Nature, by which the ſupernaturall knowledge manifeſteth it ſelfe: but according to Nature and Creature, this ſound or voyce is the knowledge of God, wherein the Naturall underſtanding knoweth God: for the Naturall underſtanding is a platforme, Reſemblance, and Effluence from the Divine underſtanding.

120. The five Senſes lie in the Naturall underſtanding, in a Spirituall manner, and in the ſecond Property, (viz. in the motion in the fiery Mercury) they lie in a Naturall manner.

121. The ſixt Property giveth underſtanding, in the voyce or ſound, viz. in the^[2128] ſpeaking of the word: and the ſecond property of Nature is the producer, and alſo the Houſe, Toole, or Inſtrument of the ſpeech or voyce: in the ſecond Property the Power and vertue is painefull, but in the ſixt Property it is joyfull and pleaſant, and the difference between the ſecond and ſixt Property is in Light and darkneſſe, which are in one another, as fire and Light, there is no more difference between them.

☽ The ſeventh Property.

122. The ſeventh Property is the ſubſtance, that is, the ſubjectum or houſe of the other ſix, in which they all are ſubſtantially as the ſoule in the body: by this we underſtand eſpecially, as to the Light-world, the Paradiſe or budding of the working Power.

123. For every Property, maketh unto it ſelfe a Subject, or^[2129] Object by its owne Effluence, and in the ſeventh all the Properties are in a temperature, as in one onely Subſtance: and as they all did proceed from the unity, ſo they all returne againe into one ground.

124. And though rhey worke in different kindes and manners, yet here there is but one onely ſubſtance, whoſe power and vertue is called Tincture, that is an holy penetrating, growing, or ſpringing Bud.

125. Not that the ſeventh Property is the Tincture, but it is the^[2130] Body of it: the Power and vertue of the Fire and Light is the Tincture^[2131] in the ſubſtantiall Body: but the ſeventh Property is the ſubſtance which the Tincture penetrateth and ſanctifieth: we meane that it is thus according to the power and vertue of the Divine manifeſtation: but as it is a Property of Nature, it is the ſubſtance of the attracted deſire of all properties.

126. It is eſpecially to be obſerved, that alwayes, the Firſt and the ſeventh Property are accounted for one: and the ſecond and ſixt: alſo the third and fift: and the fourth is onely the dividing Marke or^[2132] bound.

127. For, according to the manifeſtation of the Trinity of God there are but three Properties of Nature: the firſt is the Deſire which belongeth to God the Father, yet it is onely a Spirit, but in the ſeventh Property the Deſire is ſubſtantiall.

128. The ſecond is the Divine power and vertue, and belongeth to God the Sonne; in the ſecond Number it is onely a Spirit, but in the ſixt it is the ſubſtantiall Power and vertue.

129. The third belongeth to the Holy Ghoſt, and in the beginning of the third Property it is onely a fiery Spirit, but in the fift Property the great Love is manifeſted therein.

130. Thus the Effluence of the Divine Manifeſtation, as to the three Properties in the firſt Principle before the Light^[2133], is Naturall; but in the ſecond Principle in the Light it is ſpirituall.

131. Now theſe are the ſeven Properties in one onely Ground: and all ſeven are equally Eternall without beginning, none of them can be accounted the firſt, ſecond, third, fourth, fift, ſixt, or laſt; for they are equally Eternall without beginning, and have alſo one Eternall beginning from the unity of God.

132. We muſt repreſent this in a typicall way, that it may be underſtood how the one is borne out of the other, the better to conceive what the Creator is, and what the Life and Subſtance of this world is.

Of the third Principle: viz. The viſible world, whence that proceeded: and what The Creator is.

33. THis viſible world is ſprung from the Spirituall world before mentioned: viz. from the outflowne Divine Power and vertue, and it is a Subject or Object reſembling the Spirituall world: the ſpirituall world is the Inward ground of the viſible world; the viſible ſubſiſteth in the Spirituall.

134. The viſible world is onely an Effluence of the ſeven Properties, for it proceeded out of the ſix working Properties, but in the ſeventh, (that is in Paradiſe,) it is in Reſt: and that is the Eternall Sabbath of Reſt, wherein the Divine Power and vertue reſteth,

135. Moſes ſaith; God created Heaven and Earth, and all Creatures, in ſix Dayes, and reſted on the ſeventh Day, and alſo commanded^[2134] it to be kept for a Reſt.

136. The underſtanding lieth hidden and ſecret in thoſe words: could not he have made all his workes in one Day? neither can wee properly ſay there was any day before the Sun was, for in the^[2135] Deep there is but one Day [in all.]

137. But the underſtanding lyeth hidden in thoſe words, he underſtandeth by each dayes working: the Creation, or Manifeſtation of the ſeven Properties: for he ſaith, In the Beginning God created Heaven and Earth.

The firſt Day.

138. In the FIRST Motion; the Magneticall Deſire compreſſed and compacted the fiery and watery Mercury with the other Properties; and then the groſſeneſſe ſeparated it ſelfe from the Spirituall Nature: and the fiery became Metals and ſtones, and partly Salnitre, that is Earth: and the watery became water: then the fiery Mercury of the working became cleane, and Moſes calleth it Heaven; and the Scripture ſaith, God dwelleth in Heaven: for this fiery Mercury is the Power and vertue of the Firmament, viz. an Image and reſemblance of the Spirituall world, in which God is manifeſted.

139. When this was done, God ſaid, Let there be Light, then the Inward thruſt it ſelfe forth through the fiery Heaven, from which a ſhining power and vertue aroſe in the fiery Mercury, and that was the Light of the outward Nature in the Properties, wherein the^[2136] vegetable Life conſiſteth.

The ſecond Day.

140. In the SECOND Dayes worke, God ſeparated the watery and fiery Mercury from one another, and called me fiery the Firmament

* [〈☐〉] The * ſeven Formes of Spirits, mentioned, REVELA. cap. 1.

♄. ☽. The Firſt.	forme	Harſh Deſiring will.	1. Darke-world. a ſimilitude of it is a Candle.
☿. ♃. Second.	Bitter or ſtinging.
♂. ♀. Third.	Anguiſh, till the flaſh of Fire.
☉. Fourth.	Fire Dark-fire. Light fire.	2. Fire-world a ſimilitude of it is the fire of a Candle.
♀. ♂. Fifth.	Light or Love, whence the watet of Eternall Life floweth	3. Light-world a ſimilitude of it is the Light of a Candle.
♃. ☿. Sixt.	Noyſe, ſound, or Mercurie.
☽. ♄. Seventh.	Subſtance or Nature.

The Firſt Principle.	Darke or Fire of Wrath	Light or Fire of Love	The ſecond Principle.
The Dark-world; hence God the Father is called an Angry, zealous, Jealous God and a Conſuming Fire.	The Light world; hence God the Sonne, the word the Heart of God, is called a Loving and Mercifull God.

The third Principle. This world of foure Elements, which is produced out of the two Inward Worlds, and is a Glaſſe of them; wherein Light and Darkneſſe, Good and Evill are mixt, it is not Eternall but hath a beginning and an End.

This Table belongs to the Clavis, at the End of the 132. verſe.

of Heaven, which came out of the midſt of the waters, viz. of Mercury, whence aroſe the Male and Female^[2137] kinde, in the Spirit of the outward world: that is, the Male in the fiery Mercury, and the Female in the watery.

141. This Separation was made all over in every thing, to the end that the fiery Mercury ſhould deſire and long for the watery, and the watery for the fiery; that ſo there might be a Deſire of Love betwixt them in the Light of Nature; from which the Conjunction ariſeth: therefore the fiery Mercuy, viz. the outflowne word ſeparated it ſelfe according both to the fiery and to the watery nature of the Light, and thence comes both the Male and Female kinde in all things both Animals and vegetables.

The third Day.

142. In the THIRD Dayes worke, the fiery and watery Mercury entred againe into Conjunction or mixture, and embraced on) another, wherein the Salnitre (viz. the Separator in the Earth-brought forth Graſſe, Plants, and Trees: and that was the firſt Generation or production between Male and Female.

The fourth Day.

143. In the FOURTH Dayes worke, the fiery Mercury brought forth its fruit, viz. the fift Eſſence, an higher power or vertue of Life, then the foure Elements: and yet it is in the Elements, of it the Starres are made.

144. For, as the compreſſion of the Deſire brought the Earth into a^[2138] Maſſe, the compreſſion entring into it ſelfe; ſo the fiery Mercury thruſt it ſelfe outwards by the Compreſſure, and hath incloſed the place of this world with the^[2139] Starres and ſtarry Heaven.

The fifth Day.

145. In the FIFT Dayes worke the^[2140] Spiritus Mundi, that is, the^[2141] ſoule of the great world, opened it ſelfe in the fift Eſſence, (we meane the Life of the fiery and watery Mercury,) therein God created all Beaſts, fiſhes, fowles, and wormes, every one from its peculiar property of the divided Mercury.

146. Here we ſee how the Eternall Principles have moved themſelves according to Evill and Good, as to all the ſeven Properties, and their Effluence and mixture; for there are evill and good Creatures created, every thing as the Mercury, (that is, the Seperator) hath figured and^[2142] framed himſelfe into an Ens, as may be ſeen in the evill and good Creatures: And yet every kinde of Life hath its Originall in the Light of Nature; that is, in the Love of Nature: from which it is that all Creatures in their kind or Property, love one another according to this outflowne Love.

The ſixt Day.

147. In the SIXT Dayes worke, God created Man; for in the ſixt Day the underſtanding of Life opened it ſelfe out of the fiery Mercury, that is, out of the Inward Ground.

148. God created him in his likeneſſe out of all the three Principles, and made him an Image, and breathed into him the underſtanding fiery Mercury, according to both the Inward and outward Ground, (that is, according to time and Eternity,) and ſo he became a living underſtanding ſoule: and in this Ground of the ſoule, the Manifeſtation of the Divine Holineſſe did move, (viz. the living outflowing word of God) together with the Eternall knowing Idea, which was knowne from Eternity in the Divine Wiſdome, as a Subject or forme of the Divine Imagination.

149. This^[2143] Idea becomes^[2144] cloathed with the Subſtance of the heavenly world, and ſo it becommeth an underſtanding Spirit and Temple of God; an Image of the Divine^[2145] viſion, which Spirit is given to the ſoule for a Spouſe: as fire and Light are eſpouſed together, ſo it is here alſo to be underſtood.

150. This Divine Ground budded and pierced through ſoule and body; and this was the true Paradiſe in Man, which he loſt by ſin, when the ground of the darke world with the falſe Deſire gat the upper hand and Dominion in him.

The ſeventh Day.

51. In the SEVENTH Day God reſted from all his workes which he had made, ſaith Moſes: yet God needeth no Reſt; for he hath wrought from Eternity, and he is a meere working Power and vertue; therefore the meaning and underſtanding here lieth hidden in the Word, for Moſes ſaith he hath commanded [us] to Reſt on the ſeventh Day.

152. The ſeventh Day was the true Paradiſe, (underſtand it ſpiritually,) that is, the Tincture of the Divine Power and vertue, which is a temperament: this pierced through all the Properties, and wrought in the ſeventh, that is, in the ſubſtance of all the other.

153. The Tincture pierced through the Earth, and through all Elements, and tinctured All; and then Paradiſe was on Earth, and in Man: for evill was hidden; as the Night is hidden in the Day, ſo the^[2146] wrath of Nature as alſo hidden in the firſt Principle, till the fall of Man, and then the Divine working, with the Tincture,m fled into their owne Principle, viz. into the Inward Ground of the Light-world.

154. For, the^[2147] wrath did riſe aloft, and got the predominancy, and that is the Curſe, (where it is ſaid) God curſed the Earth; for his curſing is to leave off and flie from his working: as when Gods Power and vertue in a thing worketh with the Life and Spirit of the thing, and afterwards withdraweth it ſelfe with its working; then the thing is curſed, for it worketh in its owne will and not in Gods will.

Of the Spiritus Mundi, and of the foure Elements.

155. We may very well obſerve and conſider the hidden ſpirituall world by the viſible world: for, we ſee that Fire^[2148] Light and Aire are continually begotten in the deep of this world, and that there is no Reſt or ceſſation from this begetting, and that it hath been ſo from the beginning of the world, and yet men can finde no cauſe of it in the outward world, or tell what the ground of it ſhould be: but Reaſon ſaith, God hath ſo created it, and therefore it continueth ſo: which indeed is true in it ſelfe; but Reaſon knoweth not the Creator which doth thus create without ceaſing: that is, the true^[2149] Archaeus or Seperator, which is an Efluence out of the Inviſible world, viz. the outflowne word of God; which I meane and underſtand by the word fiery Mercury.

156. For what the inviſible world is, in a ſpirituall working, where Light and darkneſſe are in one another, and yet the one not comprehending the other: that the viſible world is, in a ſubſtantiall working; whatſoever powers and and vertues in the outflowne word, are to be^[2150] underſtood in the Inward Spirituall world, the ſame wee underſtand alſo in the viſible world, in the Stars and Elements, yet in another Principle of a more holy^[2151] Nature.

157. The foure Elements doe flow from the Archaeus of the Inward ground; that is, from the foure properties of the Eternall Nature; and were in the beginning of time ſo outbreathed from the Inward ground, and compreſſed and formed into a working ſubſtance and Life: and therefore the outward world is called a Principle, and is a ſubject of the Inward world, that is, a Toole and Inſtrument of the Inward^[2152] Maſter, which^[2153] Maſter is the Word and^[2154] power of God.

158. And, as the Inward Divine world hath in it an^[2155] underſtanding Life from the Effluence of the Divine knowledge; whereby the Angels and ſoules are meant: ſo likewiſe the outward world hath a Rationall Life in it, conſiſting in the outflowne powers and vertues of the Inward world; which outward [Rationall] Life hath no higher underſtanding, and can reach no further then that thing wherein it dwelleth, viz. the Stars and foure Elements.

159. The Spiritus Mundi is hidden in the foure Elements, as the ſoule is in the body; and is nothing elſe but an Effluence and working power proceeding from the Sunne and Stars; its dwelling wherein it worketh is ſpirituall encompaſſed with the foure Elemenrs.

160. The Spirituall houſe is firſt a ſharp Magneticall power and vertue, from the Effluence of the Inward world, from the firſt property of the Eternall Nature: this is the ground of all ſalt and powerfull vertue, alſo of all forming and ſubſtantiality.

161. Secondly, it is the Effluence of the Inward Motion, which is outflowne from the ſecond^[2156] forme of the Eternall Nature, and conſiſteth in a fiery Nature, like a drie kind of water ſource, which is underſtood to be the ground of all Metall and ſtones, for they were created of that.

162. I call it the fiery Mercury in the Spirit of this world, for it is the mover of all things, and the Separator of the Powers and vertues, a former of all ſhapes, a ground of the outward Life, as to the Motion and ſenſibility.

163. The third ground is the perception in the Motion and ſharpneſſe; which is a ſpirituall ſource of Sulphur, proceeding from the Ground of the painfull will in the Inward Ground: hence the Spirit with the five ſenſes ariſeth, viz. ſeeing, hearing, feeling, taſting, and ſmelling, and is the the true Eſſentiall Life, whereby the fire, (that is, the fourth forme) is made manifeſt.

164. The ancient wiſe men have called theſe three properties Sulphur Mercurius and Sal, as to their Materialls which were produced thereby in the foure Elements, into which this Spirit doth coagulate or make it ſelfe Subſtantiall.

165. The foure Elements lie alſo in this ground, and are nothing different or ſeverall from it: they are onely the manifeſtation of this ſpirituall ground, and are as a dwelling place of the Spirit in which this Spirit worketh.

166. The Earth is the groſſeſt effluence from this ſubtile Spirit; after the Earth the water is the ſecond; after the water the Aire is the third, and after the Aire the Fire is the fourth: all theſe proceed from one onely Ground: viz. from the Spiritus mundi, which hath its root in the Inward world.

167. But Reaſon will ſay; to what End hath the Creator made this manifeſtation? I anſwer, there is no other cauſe, but that the ſpirituall world might thereby bring it ſelfe into a viſible forme or Image, that the Inward powers and vertues might have a forme and Image: now that this might be, the ſpirituall ſubſtance muſt needs bring it ſelfe into a materiall ground wherein it may ſo figure and forme it ſelf, and there muſt be ſuch a ſeparation as that this ſeparated being might continually long for tht firſt Ground againe, viz. the Inward for the outward, and the outward for the Inward.

168. So alſo the foure Elements, which are nothing elſe Inwardly but one onely Ground, muſt one long for the other, and deſire one another and ſeeke the inward Ground in one another.

169. For the Inward Element in them is divided, and the foure Elements are but the Properties of that divided Element; and that cauſeth the great anxiety and deſire betwixt them, they will continually [to get] into the firſt ground again, that is into that one Element, in which they may Reſt; of which the Scripture ſpeaketh, ſaying; Every Creature groaneth with us and earneſtly longeth to be delivered from the vanity, which it is ſubject unto againſt its will.

170. In this Anxiety and deſire, the Effluence of the Divine power and vertue, by the working of Nature is together alſo formed and brought into figures, to the Eternall Glory and contemplation of Angels and Men, and all Eternall Creatures: as we may ſee cleerely, in all living things, and alſo in vegetables; how the Divine power and vertue^[2157] imprinteth and formeth it ſelfe.

171. For there is not any thing ſubſtantiall in this world wherein the Image reſemblance and forme of the Inward ſpirituall world doth not ſtand: whether it be according to the^[2158] wrath of the Inward Ground, or according to the good vertue: and yet in the moſt^[2159] venomous vertue or quality, in the Inward Ground, many times there lieth the greateſt vertue out of the Inward world.

172. But where there is a darke Life; (that is, a Darke Oyle) in a thing; there is little to be expected from it; for it is the foundation of the wrath, viz. a falſe, bad Poyſon, to be utterly rejected.

173. Yet where Life conſiſteth in^[2160] venome, and hath a Light or brightneſſe ſhining in the Oyle (viz. in the fift Eſſence) therein Heaven is manifeſted in Hell, and a great vertue lyeth hidden in it: this is underſtood by thoſe that are ours.

174. The whole viſible world is a meere ſpermaticall working Ground; Every^[2161] thing hath an Inclination and longing towards another, the uppermoſt towards the undermoſt, and the undermoſt towards the uppermoſt, for they are ſeparated one from the other; and in this hunger, they embrace one another in the Deſire.

175. As we may know by the Earth, which is ſo very hungry after the [influence and vertue of the] Starres, and the Spiritus Mundi, (viz. after the Spirit from whence it proceeded in the beginning) that it hath no Reſt, for hunger: and this hunger of the Earth conſumeth Bodies, that the Spirit may be parted againe from the groſſe Elementary^[2162] condition, and returne into its^[2163] Archaeus againe.

176. Alſo we ſee in this hunger, the Impregnation of the Archaeus (that is, of the Seperator) how the undermoſt Archaeus of the Earth attracteth the uttermoſt ſubtile Archaeus from the Conſtellations above the Earth: where this compacted ground from the uppermoſt Archaeus, longeth for its ground againe and putteth it ſelfe forth towards the uppermoſt: in which putting forth, the growing of Mettals, Plants and Trees, hath its Originall.

177. For, the Archaeus of the Earth becommeth thereby exceeding joyfull, becauſe it taſteth and feeleth its firſt ground in it ſelfe againe: and in this Joy all things^[2164] ſpring out of the Earth: yes, therein alſo the growing of Animals conſiſteth, viz. in a continuall Conjunction of the Heavenly and Earthly, in which the Divine power and vertue alſo worketh as may be knowne by the Tincture of the Vegetables in their Inward Ground.

178. Therefore Man, who is ſo noble an Image, having his ground in time and Eternity; ſhould well conſider himſelfe, and not run headlong in ſuch blindneſſe, ſeeking his Native Country afarre off from himſelfe, when it is within himſelfe, though covered with the groſſeneſſe of the Elements by their ſtrife.

179. Now when the ſtrife of the Elements ceaſeth, by the Death of the groſſe body, then the Spirituall Man will be made manifeſt whether he be borne in and to Light or Darkneſſe; which of theſe [two] beareth the ſway and hath the dominion in him, the Spirituall man hath his being in it Eternally, whether it be in the foundation of Gods Anger, or in his Love.

180. For, the outward viſible Man is not now the Image of God, it is nothing but an Image of the Archaeus; that is, a houſe [or huske] of the Spirituall Man, in which the ſpirituall Man groweth; as Gold doth in the^[2165] groſſe ſtone, and a Plant from the wild Earth: as the Scripture ſaith; as we have a Naturall Body, ſo we have alſo a Spirituall Body: ſuch as the Naturall is ſuch is alſo the Spirituall.

181. The outward groſſe Body of the foure Elements ſhall not inherit the Kingdome of God, but that which is borne out of that one Element, viz. out of the Divine Manifeſtation and working.

182. For, this of the Fleſh and of the will of man is not it: but that which is wrought by the heavenly Archaeus in this groſſe Body, unto which this groſſe [body] is a houſe Toole and Inſtrument.

183. But when the Cruſt is taken away, then it ſhall appeare wherefore we have here been called Men; and yet ſome of us have ſcarce been beaſts, may ſome far worſe then Beaſts.

184. For, we ſhould rightly conſider what the Spirit of the outward world is, it is a houſe huske, and Inſtrument of the Inward Spirituall world which is hidden therein, and worketh through it, and ſo bringeth it ſelfe into figures and Images.

185. And thus humane Reaſon is but a^[2166] houſe of the true underſtanding of the Divine knowledge: none ſhould truſt ſo much in his Reaſon and ſharp wit, for it is but the Conſtellation of the outward Stars; and doth rather ſeduce him then leade him to the unity of God.

186. Reaſon muſt wholly yeild it ſelfe up to God, that the Inward Archaeus may be revealed, and this ſhall worke and bring forth a true Spirituall underſtanding ground, uniforme with God, in which Gods Spirit will be revealed, and will bring the underſtanding to God: and then, in this Ground, the Spirit ſearcheth through all things, even the deep things of^[2167] God, as St. Paul ſaith.

187. I thought good to ſet this downe thus briefly for the Lovers,^[2168] for their further conſideration,

Now followeth a ſhort explication, or^[2169] Deſcription of the Divine Manifeſtation.

188. God is the Eternall, Immenſe Incomprehenſible unity which manifeſteth it ſelfe in it selfe from Eternity in Eternity by the Trinity; and is Father, Sonne and Holy Ghoſt, in a threefold working, as is before mentioned.

189. The firſt Effluence and manifeſtation of this Trinity is the Eternall word, or outſpeaking of the Divine power and vertue.

190. The firſt outſpoken Subſtance from that Power is the Divine wiſdome; which is a ſubſtance wherein the Power worketh.

191. Out of the wiſdome floweth the Power and vertue of outbreathing, and goeth into ſeparability and forming; and therein the Divine Power is manifeſt in its vertue.

102. Theſe ſeparable Powers and vertues bring themſelves into receivingneſſe, to their owne perceivingneſſe; and out of the perceivingneſſe ariſeth owne ſelfe-will and Deſire: this owne Will is the Ground of the Eternall Nature, and it bringeth it ſelfe, with the Deſire into the Properties as farre as Fire.

193. In the Deſire is the Originall of Darkneſſe: and in the Fire the Eternall unity is made manifeſt with the Light, in the fiery Nature.

194. Out of this fiery Property and the property of the Light, the Angels and ſoules have their Originall; which is a Divine Manifeſtation.

195. The Power and vertue of Fire and Light is called Tincture; and the Motion of this vertue is called the holy and Pure Element.

196. The Darkneſſe becommeth ſubſtantiall in it ſelfe: and the Light becommeth alſo ſubſtantiall in the fiery Deſire: theſe two make two Principles: viz. Gods Anger in the Darkneſſe, and Gods Love in the Light, each of them worketh in it ſelfe, and there is onely ſuch a difference between them as between Day and Night, and yet both of them have but one onely Ground, and the one is alwayes a cauſe of the other, and that the other becommeth manifeſt and knowne in it, as Light from fire.

197. The viſible world is the third Principle, that is, the third Ground and beginning; this is outbreathed out of the Inward Ground, (viz. out of both the firſt Principles) and brought into the Nature and forme of a Creature.

198. The Inward Eternall working is hidden in the viſible world, and it is in every thing and through every thing, yet not to be comprehened by any thing in the things owne Power; the outward Powers and vertues are but the paſſive and the houſe, in which the Inward doe worke.

199.^[2170] All the other worldly Creatures are but the Subſtance of the outward world; but Man; who is created both out of Time and Eternity, out of the Being of all Beings, and made an Image of the Divine Manifeſtation.

200. The Eternall Manifeſtation of the Divine Light is called the Kingdome of Heaven, and the Habitation of the Holy Angels and Soules.

201. The fiery Darkneſſe is called Hell, or Gods Anger, wherein the Devills dwell, together with the damned ſoules.

202. In the place of this world Heaven and Hell are preſent every where; but according to the Inward Ground.

203. Inwardly, the Divine working is manifeſt in Gods Children; But in the wicked, the working of the painefull darkneſſe.

204. The place of the Eternall Paradiſe is hidden in this world, in the Inward Ground: but manifeſt in the Inward man, in which Gods Power and vertue worketh.

205. There ſhall periſh of this world onely the foure Elements together with the Starry Heaven; and the Earthly Creatures; viz. the outward groſſe Life of all things.

206. The Inward Power and vertue of every ſubſtance remaineth Eternally.

Another Expoſition of^[2171] the Myſterium Magnum.

207. God hath manifeſted the Myſterium Magnum out of the Power and vertue of his word; in which Myſterium Magnum the whole Creation hath lyen eſſentially without forming, in Temperamento; and by which he hath outſpoken the Spirituall formings in Separability [or variety]: in which formings, the Sciences of the Powers and vertues in the Deſire, (that is, in the Fiat,) have ſtood: wherein every Science in the Deſire to Manifeſtation, hath brought it ſelfe into a Corporeall Subſtance.

208. Such a Myſterium Magnum lye[•]h alſo in Man, (viz. in the Image of God: and is the Eſſentiall word of the Power of God, according to Time and Eternity, by which the Living word of God outſpeaketh, or expreſſeth it ſelfe either in Love or Anger, or in Fancie; all things as the Myſterium ſtandeth in a moveable Deſire to Evill or Good: according to that ſaying: ſuch as the people is, ſuch a God they alſo have.

209. For, in whatſoever properties the Myſterium in Man is awakened, ſuch a word alſo uttereth it ſelfe from his powers: as we plainely ſee that nothing elſe but vanity is uttered by the wicked.

Prayſe the Lord all yee his workes. Halelu-jah.

^[2172]OF THE WORD SCIENCE.

210. THe Word Science is not ſo taken by me as men underſtand the word Scientia in the Latine Tongue, for I underſtand therein even the true Ground according to Senſe, which both in the Latine and all other Languages is miſſed and neglected by Ignorance: for every word in its Impreſſure forming and Expreſſion, gives the true underſtanding, of what that thing is that is ſo called.

211. You underſtand by Science ſome skill or knowledge: in which you ſay true, but doe not fully expreſſe the meaning.

212. Science is the Root to the underſtanding, as to the^[2173] Senſibility: it is the Root to the Center of the^[2174] Impreſſure of Nothing into ſomething: as when the will of the Abyſſe attracteth it ſelfe into it ſelfe, to a Center of the Impreſſure (viz. to the word) then ariſeth the true underſtanding.

213. The will is in the Separability of the Science, and there ſeparateth it ſelfe out from the Impreſſed Compaction; and men firſt of all underſtand the Eſſence in that which is ſeparated, in which the Separability impreſſeth it ſelfe into a Subſtance.

214. For^[2175] Eſſence is a ſubſtantiall power and vertue, but Science is a moving flitting one, like the Senſes; it is indeed the Root of the Senſes.

215. Yet in the underſtanding, in which it is called Science, it is not the ſenſing, but a cauſe of the ſenſing, in that manner as when the Underſtanding impreſſeth it ſelfe in the Mind, there muſt firſt be a cauſe which muſt give the Mind, from which the underſtanding floweth forth into its Contemplation: Now this Science is the Root to the fiery Mind, and it is in briefe the Root of all Spirituall beginnings, it is the true Root of Soules and proceedeth through every Life, for it is the Ground from whence Life commeth.

216. I could not give it any other better Name, this doth ſo wholly accord and agree in the ſenſe: for the Science is the cauſe that the Divine Abyſſall Will compacteth and impreſſeth it ſelfe into Nature, to the ſeparable [various] intelligible and perceivable Life of underſtanding and difference: for the Impreſſure of the Science, (whereby the will attracteth it into it ſelfe) the Naturall Life ariſeth and the word of every Life Originally.

217. The diſtinction or ſeparation out of the Fire, is to be underſtood as followeth. The Eternall Science in the Will of the Father draweth the Will (which is called Father) into it ſelfe, and ſhutteth it ſelfe into a Center of the Divine Generation of the Trinity, and by the Science ſpeaketh it ſelfe forth into a word of underſtanding; and in the ſpeaking is the Separation in the Science: and in every Separation there is the Deſire to the Impreſſure of the^[2176] Expreſſion, the Impreſſure is Eſſentiall, and is called Divine Eſſence.

218. From this eſſence the word^[2177] expreſſeth it ſelfe in the ſecond Separation (that is, of Nature) and in that expreſſion, (wherein the Naturall will ſeparateth it ſelfe in its Center, into a ſenſing,) the Separation out of the fiery^[2178] Science is underſtood; for thence commeth the Soule and all Angelicall Spirits.

219. The third Separation is according to the outward Nature of the expreſſed formed word, wherein the Beſtiall Science lyeth, as may be ſeen in the Treatiſe of the Election of Grace, which hath a^[2179] ſharp underſtanding, and is one of the Cleereſt of our Writings.

FINIS.

A CATALOGUE OF THE BOOKES WRITTEN, By JACOB BEHMEN.

• 1. ANno 1612. He wrote the firſt Booke called Aurora, the Riſing of the Sun, and he being accuſed as Author thereof, this Booke was laied up by the Magiſtrate at Gorlitz, at Court: and command given him that he ſhould henceforth (being a ſimple Layman) refraine writing of bookes, which did not belong to his profeſſion and condition. Whereupon he did refraine for ſeven yeares, but afterwards being ſtirred up againe by the Holy Spirit of God, and alſo being incouraged thereto by the entreaty and deſires of ſome people that feared God, he betooke himſelfe to his pen again, and proceeded in writing and perfected, with good leiſure and deliberation, the reſt which follow, viz.
• 2. Anno 1619. The ſecond Book. Of the Three Principles, together with an appendix of the Threefold life of Man.
• 3. Anno 1620. A Booke of the Three-fold life of Man.
• 4. An Anſwer to the 40 Queſtions of the Soule, propounded by Doctor Balthaſar Walter, in the firſt chapter of it is an Expoſition of the Turned Eye, or Philoſophick Globe, withall an addition concerning the Soule, the Image of the Soule, and the Turba or deſtroyereſſe of the Image.
• 5. Three Bookes. The firſt, of the Incarnation of Jeſus Chriſt. The ſecond of the Suffering, Death, & Reſurrection of Chriſt. The third of the Tree of Faith.
• 6. A Booke of Six Points.
• 7. A Booke of the Heavenly and Earthly Myſterium.
• 8. A Book of the Laſt Times to P.K.
• 9. Anno 1621. A Booke De Signatura Rerum, or the Signature of all things.
• 10. A Conſolatory Booke of the foure Complexions.
• 11. An Apologie to Balthaſar Tilken in two parts.
• 12. A conſideration upon Eſaias Steefells Booke.
• 13. Anno 1622. A Booke of true Repentance.
• 14. A Booke of true Reſignation.
• 15. A Booke of Regeneration.
• 16. Anno 1623. A Booke of Predeſtination and Election of God, at the end of it is written this following Treatiſe, viz.
• 17. A ſhort Compendium of Repentance.
• 18. The Myſterium Magnum upon Geneſis.
• 19. Anno 1624. A Table of the Principles, or a Key of his writings to G. F. and I. H.
• 20. A little Booke of the Superſenſuall Life.
• (21) A little Booke of Divine Contemplation.
• 22. A Booke of the two Teſtaments of Chriſt, viz. Baptiſme and the Supper of the Lord.
• 23. A Dialogue between the enlightned and the unenlightned Soule.
• 24. An Apology upon the Booke of true Repentance, directed againſt a Paſquill of the principall Miniſter of Gorlitz, called Gregory Rickter.
• (25) A Booke of 177. Theoſophick Queſtions.
• 26. An Epitome of the Myſterium Magnum.
• (27.) The Holy Weeks, or the Prayer-Booke.
• 28. A Table of the Divine Manifeſtation, or an Expoſition of the Threefold World to I. S. V. S. and A. V. F.
  • In theſe two that follow, the date is not ſet downe.
• 29. A Booke of the Errours of the Sects of Ezechiel Meths to A. P. A. or an Apology to Eſaias Steefell.
• 30. A Booke of The laſt Judgement.
  • Further.
• 31. Certaine Letters to Divers Perſons, written at divers times with certaine Key's for ſome hidden words.
• The Bookes which the Author finiſhed not, are marked with this ſigne. ()

The faults eſcaped in Printing.

PReface verſe 9. line 4. read * Divine Eſſence, fol. 2. l. 23. for as r. viz. l. 32. for how r. that, f. 3. l. 8. r. u tranſparent. l. 24. r. * Formes. f. 14. l. 27. r. but o not. f. 15. l. 18. r. the p Eternity, that q f. 16. l. 29. r. viz. the eye. l. marg. 18. r. viz. Turbae f. 17. l. 43. r. there for then: f. 18. l. 30. for chimney r. furnace, f. 22. l. 9. for ye, r. we. f. 25. l. 11. for where: r. there. f. 27. l. 11. for fire, r. fire. f. 33. l. 22. r. can g find: l. 24. r. the * l God head: f. 34. l. 17. r. wiſdome: for the Element giveth not Divine wit [Reaſon or underſtanding;] but, f. 45. marg. l. 19. r. t appeareth or, f. 70. marg. l. 19. r. doake or hollow. f. 59. marg. l. 1. r. that Spirit, f. 60. marg. l. 3. r. c workmaſter, f. 63. l. 16. r. nothing; that can give it any thing; but, f. 56. l. 31. r. (wherein, f. 68. marg. l. 12. r. forth. f. 69. l. 24. r. Tree, Or as, f. 72. l. 5. unleſſe. f. 80. l. 24. r. a deſire, l. 25. r. b, l. 26. r. c, f. 83. l. 25▪ r. which holdeth, f. 89. l. for ſ, r. 1, f. 90. l. 32. r. and i bitterneſſe. l. 33. r. k for i, l. 35. r. I for k, l. 40. r. m for l, l. 41. n for m, l. 42. o for n, & p for o f. 93. l. 16. r. one thing hath ſwallowed up another, f. 94. marg. l. 10. r. and workes, f. 95. l. 1. r. without it, is, f. 99. l. 6. for them, r. then, f. 105. l. 17. r. Gift,) l. 43. r. ſoule, f. 106. marg. l. 7. r. m or Chiſt. l. 39. r. Spirit of, f. 107. l. 3. r. whores wolves, f. 110. l. 21. r. ſoule, f. 114. l. 3. r. not ſee them; f. 122. l. 1. r. the life, f. 124. l. 36. r. the a Calling, f. 127. l. 39. r. this world, f. 130. l. 2. r. of no, l. 20. be no more, f. 143. 1. 25. r. and there is, l. 36. r and t. l. 38. r. u partiality, f. 146. l. 30 for thoſe r. theſe▪ f. 147. l. 20. r. to be done, f. 148. l. 7. r. an end, f. 154. l. 39. r. l ſourneſſe. Preface to the Clavis, verſe 9. marg. r. ex ſenſu, end ſhutz, f. 2. l. 20. r. firſt in, f. 10. l. 1. for [〈☐〉] put [〈☐〉].

Marginal notes

1. Or, diſtinguiſheth. ↩
2. Or, Crude, empty, or feeble, or faint. ↩
3. Beeing or ſubſtance. ↩
4. Or, Sprouting. ↩
5. Or, beyond. ↩
6. Inficiret, is infected or filled. ↩
7. Or, Creaturely. ↩
8. Or, honour. ↩
9. Inſpired or infected. ↩
10. Or, perceived. ↩
11. That which is Eternall. ↩
12. Geniture. ↩
13. Beeing or ſubſtance. ↩
14. That which is here written will be but as a Hiſtorie without underſtanding of the myſterious Wiſdome couched under it. ↩
15. Aſtringent or attractive. ↩
16. Or, to Create the Wonders. ↩
17. Or, a vacuum. ↩
18. Pricking or ſpurring to Motion. ↩
19. Is the ſpurre to the beginning of the beeing of a thing. ↩
20. Or, is preſented to it. ↩
21. Aſtringency or attracting. ↩
22. Or, harſhneſs. ↩
23. Or, ſtirring up and downe. ↩
24. Corrupting. ↩
25. Materia. ↩
26. Or, ſound. ↩
27. Or, ſenſes. ↩
28. Attract, frame or Create. ↩
29. Cannons and Ordinances. ↩
30. Quality, or property. ↩
31. Comments, Sermons, or Gloſſes upon the Scriptures. ↩
32. Wicked. ↩
33. Or, a Fancy. ↩
34. Learne or finde all things experimentally. ↩
35. Inward ſenſes or thoughts. ↩
36. Begettreſſe, pregnant Mother or womb of the Conception of the Birth. ↩
37. Thoſe that call themſelves the Clergie, or Divines. ↩
38. Or, Birth. ↩
39. Venome or the corruption. ↩
40. Fierceneſſe or ſtinging ſharpneſſe. ↩
41. Or, perception. ↩
42. Naturaliſts. ↩
43. 🜍 ☿ 🜔 ↩
44. Or, Thoughts. ↩
45. Extra naturam. ↩
46. Vexed or angred. ↩
47. Shivered to pieces. ↩
48. Mark, Butt, Goale, or limit. ↩
49. Or, humours. ↩
50. Or, humours. ↩
51. Or, ſoureneſſe, tartneſſe, or aſtringency. ↩
52. Or, ſpurre. ↩
53. Kindle the Fire in Nature. ↩
54. Or, Philoſophers. ↩
55. To be ſeene. ↩
56. Or, knocketh. ↩
57. Philoſophers. ↩
58. Or, ſubſtances. ↩
59. The blindneſſe of the world. ↩
60. Or, their utmoſt effect. ↩
61. Or, breaking. ↩
62. The Eternall Darkneſſe. ↩
63. Set all our thoughts and reſolutions upon God and Goodneſſe. ↩
64. Set all our thoughts and reſolutions upon God and Goodneſſe. ↩
65. Or, eſſentiall powers. ↩
66. Or, Tranſitory. ↩
67. Which other or ſecond Will. ↩
68. That which is perfect. ↩
69. Which reacheth to heaven. ↩
70. Squarely, Croſſewiſe on each ſide. ↩
71. Not able to ſubſiſt. ↩
72. Or, Severall. ↩
73. God the Father. ↩
74. Or, ariſeth out of Nature. ↩
75. Extra Naturam. ↩
76. Extra Naturam. ↩
77. Extra Naturam. ↩
78. Or, wherein it is well pleaſed. ↩
79. The Love. ↩
80. Or, Expreſſeth its Eſſentiall Word. ↩
81. The ſeventh Seale is the Holy Ternary. ↩
82. Or, to ſhut up in Death. ↩
83. Cannons and Ordinances. ↩
84. From wrangling contentious diſputation. ↩
85. Pregnat mother or wombe that Generateth all things. ↩
86. Beeing of all Beeings. Ens Entium. ↩
87. Groundleſſe, or bottomleſſe. ↩
88. Barmhertzigkeit, Mercifulneſſe. ↩
89. Arcana. ↩
90. The children of wiſdome. ↩
91. Ground or Foundation. ↩
92. Or, preſerved. ↩
93. ♁ A wheele with foure ſpokes a Croſſe. ↩
94. Or, Pondereſity. ↩
95. Its Centrall Fire. ↩
96. ♁ ↩
97. Or, in the Centre of the Croſſe. ↩
98. Or, Miracles. ↩
99. The flowing Eſſentiall powers or faculties. ↩
100. The flowing Eſſentiall powers or faculties. ↩
101. It maketh its own Centre too. ↩
102. Thoughts or Conſtellations. ↩
103. Or, inexpreſſible. ↩
104. Or, Love. ↩
105. Or, Noyſe. ↩
106. Wandel, communion, or converſation. ↩
107. The Revelation of John. ↩
108. Mercifulneſſe, warm-heartedneſſe. ↩
109. Ability, or Poſſibility. ↩
110. Or, Delight. ↩
111. Or, Ʋniverſity. ↩
112. Or, Doe Miracles. ↩
113. Note. ↩
114. Or, force and warres. ↩
115. Went a whoring after their own Inventions. ↩
116. The ſeaven Seales. ↩
117. That which the Thunders declare. ↩
118. Beeing or ſubſtance. ↩
119. Verbum Fiat. ↩
120. Alias ſeaven Spirits. ↩
121. Expreſſe Image, Similitude, Reſemblance, Pourtraiture or Type. ↩
122. Miracles. ↩
123. Be incarnate. ↩
124. Or, employ our thoughts, purpoſes, and endeavours in the ſame things. ↩
125. Or, Incarnate. ↩
126. Verbum Dei. ↩
127. Verbum Dei. ↩
128. Accept or embrace. ↩
129. Pleaſed us better. ↩
130. Ʋpon or amongſt us. ↩
131. Clergy, Miniſtry, or ſuch as have received Ordination: and are therefore called Divines, & Preachers. ↩
132. Ordaine, Preach, Teach, or Direct. ↩
133. Jus Divinum. ↩
134. Jus Divinum. ↩
135. Or, prayed to. ↩
136. Or, prayed to. ↩
137. Miracles. ↩
138. Or, uſed. ↩
139. Or, hidden to you. ↩
140. Note. ↩
141. Or, habitation. ↩
142. Or, your own Inventions and Conceits. ↩
143. Or, Holineſſe. ↩
144. Supper of the Lord. ↩
145. That Word is neere that is in thy heart. ↩
146. Baptiſme and the Lords Supper. ↩
147. The Dead. ↩
148. Or, upon the doings of the Apoſtles. ↩
149. Or, Doings. ↩
150. Or, purpoſe not. ↩
151. The work or Deeds. ↩
152. Marke, or pitch of circumſcription. ↩
153. Or, Eſſentiall. ↩
154. The Corporeity. ↩
155. Begirteth. ↩
156. Eſpieth, or attaineth. ↩
157. Ponderoſity. ↩
158. Or, feelingly. ↩
159. ✚ ↩
160. Or, Subſtantiality. ↩
161. Geſternte, Conſtellation, or firmament, aliter Geiſterne Spirits. ↩
162. Receptacle or devourer. ↩
163. Or, finde. ↩
164. Mixture or Copulation. ↩
165. Or, changing. ↩
166. Beeing, Eſſence, or Subſtance. ↩
167. Beheld, or aſpected. ↩
168. Or, an Imagination. ↩
169. To or for. ↩
170. The Spirits or fallen Angells. ↩
171. Or, Originall. ↩
172. Humble comprehenſion. ↩
173. Theologues called Divines. ↩
174. Purpoſe or fixed reſolution. ↩
175. Or, Foolery, humane Tradition, or Invention. ↩
176. Or, Graven Image, trifle, or foppery. ↩
177. Receptacle, or devourer. ↩
178. Or, ſhadowy. ↩
179. Or, inceptive Will, aliter Anxious Will. ↩
180. Periſh, or vaniſh. ↩
181. Into the holy Ternary or Trinity. ↩
182. Habitation. ↩
183. Conceiveth, frameth, or purpoſeth. ↩
184. Or, to a contrary will, out of one and the ſame point. ↩
185. Satiateth, quencheth, or alayeth. ↩
186. Subſtance, beeing, or thing. ↩
187. Or, Workmaſter, Artificer. ↩
188. Or, Sound. ↩
189. Or, agreeable. ↩
190. Or, that which governeth thy body. ↩
191. Being, or ſubſtance. ↩
192. Or, repreſentation. ↩
193. In the Holy Ternary, or Trinity. ↩
194. Pious or godly. ↩
195. Or, Kindled. ↩
196. Body or ſubſtance. ↩
197. Or, Brightneſſe. ↩
198. ✚ ↩
199. Or, habitation. ↩
200. Or, from. ↩
201. Or, from. ↩
202. Glance or Brightneſſe. ↩
203. Croſſe-wiſe, or ſquare. ↩
204. Or, Trinity. ↩
205. The Holy Ternary. ↩
206. Trinity. ↩
207. Alias, not that. ↩
208. Or, Wife. ↩
209. The Word which giveth beeing. ↩
210. Alias, in the ſecond Principle. ↩
211. The manifeſtation of his miraculous deeds. ↩
212. Work. ↩
213. Or, Eſſentialitie. ↩
214. Or, Vegetation. ↩
215. Externally. ↩
216. Totall. ↩
217. Various, diſtinct, and different. ↩
218. Of different qualities and properties. ↩
219. Or, Hierarchy. ↩
220. Worldly Dominion. ↩
221. Government. ↩
222. Ordinance of Government. ↩
223. Jus Divinum. ↩
224. To. ↩
225. To. ↩
226. The one pure Element. ↩
227. The Eternall Heaven. ↩
228. Or, Sprouteth. ↩
229. Divers wayes and manners. ↩
230. The ſame termes of Expreſſion. ↩
231. The Garment of our Mothers childe. ↩
232. The Language of our Mother. ↩
233. Or, Conſtellations. ↩
234. Or, Works. ↩
235. Extra Naturam. ↩
236. Starry Sphere. ↩
237. △ ↩
238. 🜁 ↩
239. 🜄 ↩
240. 🜃 ↩
241. Note; Concerning the Language of Nature. ↩
242. Or, Frame the Word, as in an Image. ↩
243. Or, Syllable. ↩
244. Or, Breath. ↩
245. Or, from the Centre of the Croſſe. ↩
246. Alias, one and the ſame Centre. ↩
247. Enlightned by God. ↩
248. Or, of. ↩
249. 🜍, ☿, 🜿 ↩
250. Ein Geſtieb. as duſt of flower ſifted or bolted as ſmall as Atomes. ↩
251. Or, concreted. ↩
252. Or, the Light. ↩
253. Dumb or ſenſleſſe. ↩
254. △ ↩
255. 🜁 ↩
256. 🜄 ↩
257. 🜃 ↩
258. Or, Typifieth, denoteth, or betokenth. ↩
259. Or, cloſure. ↩
260. Eſſence, Beeing, or Thing. ↩
261. Scope, or meaning. ↩
262. The ſecond. ↩
263. Or, Jealouſie. ↩
264. Or, to beeing. ↩
265. Or, is. ↩
266. Subſtances or beeings. ↩
267. Subſtances or beeings. ↩
268. Eternall. ↩
269. Reſolution and purpoſes into God & Goodneſſe. ↩
270. Breath. ↩
271. Tranſitorineſſe, [〈…〉]. ↩
272. Or, Aſſume our humane ſoule. ↩
273. Or, ſuffer Death. ↩
274. Or, be Incarnate. ↩
275. Crucified. ↩
276. Note. ↩
277. Or, paſſe. ↩
278. Or, finiſhed. ↩
279. From the Confuſion of Tongues. ↩
280. Note; more of the Language of Nature. ↩
281. That ſubſtance, Eſſence, or thing. ↩
282. Eus Entium, Eſſentia Eſſentiarum. Subſtantia Subſtantiarum. ↩
283. Or, Starres. ↩
284. Or, Expreſſion. ↩
285. Or, Father. ↩
286. Or, deſcription. ↩
287. Divinity. ↩
288. Or, Ʋniverſity. ↩
289. Or, Queene. ↩
290. The former zealous Seekers. ↩
291. Done. ↩
292. Be done. ↩
293. From the Riſing to the Setting. ↩
294. Wit or skill. ↩
295. Or, leadeſt a wicked life. ↩
296. Heape or Company. ↩
297. Or, purpoſe, and reſolution ↩
298. God & Goodneſſe. ↩
299. Chor. ↩
300. JEHOVA. ↩
301. Or, encourage. ↩
302. Pitfall, Trappe, or Ginne. ↩
303. Or, lulled aſleepe. ↩
304. Or, cauſed by the wreſtling Wheele. ↩
305. Or, obſerve us well, heere. ↩
306. As ſmall as a Mite. Punctum or Atome. ↩
307. Exgeneratum. ↩
308. Or, ceaſe to be. ↩
309. Peculiar, ſingular, individuall faculty or Office. ↩
310. Point or A[••]m. ↩
311. Wa[••] ſtood. ↩
312. Or, property. ↩
313. According to, for, or to be, his Image. ↩
314. Or, created. ↩
315. Man. ↩
316. Or, luſted. ↩
317. Mans ſpirit. ↩
318. Or, vertue. ↩
319. A Death, or a deadly thing. ↩
320. Or, Corpus. ↩
321. Or, Circumference. ↩
322. Or, upright. ↩
323. Or, Point. ↩
324. Forme or ſubſiſtence. ↩
325. Or, fixed Starres. ↩
326. ✚ ↩
327. As when a Candle goeth out. ↩
328. Or, Pertuſe. ↩

329. ↩
330. Text under. ↩
331. Or, Purple. ↩
332. Flie out. ↩
333. Or, above. ↩
334. Or, Incarnate. ↩
335. Or, her, the Virgin. ↩
336. Beeing or Thing. ↩
337. Or, was extinguiſhed. ↩
338. The Glance, Luſtre, or Majeſty. ↩
339. Or, Mortall Fleſh. ↩
340. The Noble Stone. ↩
341. High Schooles or Academies. ↩
342. Forme, Condition, or Nature. ↩
343. Forme, Condition, or Nature. ↩
344. Barmhertzigkeit the Mercifulneſſe. ↩
345. As a paire of Spectacles. ↩
346. Papiſts. ↩
347. Lutherans. ↩
348. Calviniſts. ↩
349. Schwenkfeldians. ↩
350. Or, Minde. ↩
351. Thought and [•••]p[•]ſe[•]. ↩
352. Sive, Philoſophorum. ↩
353. Or, The Paradiſicall Eſſence. ↩
354. The Stone of the Wiſe men. ↩
355. Or, Condition. ↩
356. Beeing, Eſſence, or Subſtance. ↩
357. Or, Could not. ↩
358. Glance, Luſtre, or brightneſſe. ↩
359. Rule, or Dominion. ↩
360. Or, in. ↩
361. To ſtop or hinder. ↩
362. △ ↩
363. 🜁 ↩
364. 🜄 ↩
365. ♁ ↩
366. Natures conditions or qualities. ↩
367. Or, ſet his Imagination. ↩
368. Or, about. ↩
369. Or, about. ↩
370. Or, ſalvation. ↩
371. Or, Ʋniverſitie. ↩
372. Or, followers. ↩
373. Or, ſhell. ↩
374. Mawerſtein, a wall ſtone. ↩
375. Or, ſacrificed. ↩
376. Samuel. ↩
377. Awakened or ſtirred up in her. ↩
378. Or, Glory, or ſeeming holy Luſtre. ↩
379. Or, Laver. ↩
380. Our Talent. ↩
381. Paten-Gelde. ↩
382. Or, get out. ↩
383. Ʋntowardnes, waggery, and perverſeneſſe. ↩
384. Or, Part, or employment. ↩
385. Luſt. ↩
386. Aliter, Eternall. ↩
387. Or, Opinion. ↩
388. [〈 in non-Latin alphabet 〉], Magus. ↩
389. Seeming holy, Gliſtering. ↩
390. The Spirit of God. ↩
391. O[•], wickedneſſe. ↩
392. Vivifieth it. ↩
393. Vivifieth it. ↩
394. Or, womb. ↩
395. Through and through. ↩
396. Quinteſſence. ↩
397. Quinteſſence. ↩
398. Vertues. ↩
399. Effects, operations, predominancy. ↩
400. To paſſe, or to be. ↩
401. Reſolution or purpoſe. ↩
402. Or, wit. ↩
403. Or, Land-skiffe. ↩
404. Or, Be omnipotent. ↩
405. The Trinity. ↩
406. Beeings. ↩
407. A Red Hott Iron. ↩
408. Till it reach to the poore ſoule. ↩
409. To Chriſt. ↩
410. Jus Divinum. ↩
411. Or, ſhrinketh. ↩
412. Paſſes, Licences, or Warrants. ↩
413. Or, poſſibility. ↩
414. A Storme. ↩
415. Or, in. ↩
416. As with a Body of fleſh. ↩
417. Aliter, and commanded them to burne their fat; and conſider the ſmell of it. ↩
418. Fill it, or pamper it. ↩
419. Reſigne its will to God in well-doing. ↩
420. Slippery, untruſty. ↩
421. Or, animale. ↩
422. Oyle ſet on fire. ↩
423. Tranſitory, Corruptible. ↩
424. Or, flying away. ↩
425. Or, vertue. ↩
426. Vertue or Life. ↩
427. Or, figure. ↩
428. Or, concreteth. ↩
429. Heterogene body. ↩
430. The fall of Lucifer. ↩
431. Or, make. ↩
432. Pallaces. ↩
433. For the place of this world would have burnt in the Fire for Lucifer. ↩
434. Where the Great Waters are. ↩
435. Or, that the Anger was kindled. ↩
436. Note. ↩
437. Solely, or alone. ↩
438. Eſſentiall. ↩
439. Deſireth. ↩
440. As a dead Corpſe in the Grave. ↩
441. The Will. ↩
442. Or, Remedy. ↩
443. In, by, or through. ↩
444. Corners and ſecret places. ↩
445. Or, Power. ↩
446. Receptacle or Devourer. ↩
447. For or before. ↩
448. Driving or Impulſion. ↩
449. Am Pranger. ↩
450. Which is here written. ↩
451. The Spirit of this world. ↩
452. Note. ↩
453. Courſe. ↩
454. Or, ſoyle. ↩
455. Or, formed its Image. ↩
456. Milde or ſweete. ↩
457. Rottenneſſe or putrefaction. ↩
458. Or, which is. ↩
459. Text, Cowes feete. ↩
460. Or, the earneſt purpoſe awakened. ↩
461. Barmhertzig. ↩
462. Or taketh him off from an earneſt purpoſe or reſolution of amendment. ↩
463. Thoughts and underſtanding. ↩
464. One in Spirit. ↩
465. Sunck by Adam. ↩
466. It. ↩
467. Or, womb. ↩
468. The Subſtantiality. ↩
469. Or, thing. ↩
470. Male and Female. ↩
471. Verbum Domini. ↩
472. Corpus. ↩
473. Or, faint, weake. ↩
474. Red hot. ↩
475. Droſſe. ↩
476. for. ↩
477. Loathſome, deformed. ↩
478. The naturall Man. ↩
479. Put forth its own vertue. ↩
480. Or, conceived. ↩
481. Or, life. ↩
482. Or, ſenſes. ↩
483. Senſes. ↩
484. Or, Spirit of the Aire. ↩
485. As in the Figure following. ↩
486. ✚ ↩
487. Or, Corporeity. ↩
488. Repreſenteth or revealeth. ↩
489. ♄ Saturnus. ↩
490. ☽ Luna. ↩
491. ♃ Jupiter. ↩
492. ☿ Mercurius. ↩
493. ♂ Mars. ↩
494. ♀ Venus. ↩
495. ☉ Sol. ↩
496. Or, retrograde. ↩
497. Reteineth, poſſeſſeth, or inhabiteth. ↩
498. Of the Woman. ↩
499. Denoteth or ſignifieth. ↩
500. Or, Beaſts. ↩
501. Or, properties. ↩
502. Or, Trinity. ↩
503. Number of a Man. ↩
504. Two Kingdomes. ↩
505. Snatch. ↩
506. Extra. ↩
507. The Twelve Signes in the Zodiack. ♈ Aries. ♉ Taurus. ♊ Gemini. ♋ Cancer. ♌ Leo. ♍ Virgo. ♎ Libra. ♏ Scorpio. ♐ Sagitarius. ♑ Capricornus. ♒ Aquarius. ♓ Piſces. ↩
508. 1. ♄ Saturnus. ↩
509. 7. ☽ Luna. ↩
510. 2. ♃ Jupiter. ↩
511. 6. ☿ Mercurius. ↩
512. The Life. ↩
513. 3. ♂. Mars. ↩
514. 5. ♀ Venus. ↩
515. 4. ☉. Sol. ↩
516. Or, move about. ↩
517. The other world. ↩
518. ✚ ↩
519. Heavenly and Earthly. ↩
520. Or, Eſſence. ↩
521. Reſemblane is. ↩
522. Aliter, ſeaventh Forme. ↩
523. ♄ 1. ♃ 2. ♂. 3. ☉. 4. ♀ 5. ☿. ☽. 7. ↩
524. Or, ſenſes. ↩
525. Or, skull. ↩
526. Aliter, Life. ↩
527. Kindneſſe. ↩
528. Or, Muſician. ↩
529. Or, feele. ↩
530. Or, Witts, feats, and devices. ↩
531. Or, converſe and meddle in every thing. ↩
532. Aliter in the Sun. ↩
533. Or, runneth a courſe round about in an Orbe. Note. ↩
534. You ſhall ſee with ſolar eyes in the time of the ſeaventh Seale. ↩
535. Of Sexes. ↩
536. The Moone. ↩
537. O[•], Wit. ↩
538. Or, Thing. ↩
539. Womens. ↩
540. Moone. ↩
541. Or, Sex. ↩
542. The two Tinctures. ↩
543. Or, upon the Body. ↩
544. ✚ X. 10. ↩

545. 10.

     10.

     ↩

546. 100.

     10.

     1000.

     ↩
547. 7th Number. ↩
548. 8th Number. ↩
549. 9th Number. ↩
550. ✚ 10th Number. ↩
551. Hunger and thirſt. ↩
552. Made bright and beautifull. ↩
553. With the light of the Sun. ↩
554. Erecteth its Habitation. ↩
555. The Number 1000. is the Number of the Crowne: the Number 100. is the Number of a Man. ↩
556. Spoken forth or Created. ↩
557. The twenty-foure houres. in 4 Quarte s,
     • Morning,
     • Noone,
     • Evening,
     • Midnight.
     ↩
558. Or, Sphere. ↩
559. Or, framed them into the Signes. ↩
560. Ordinance or Courſe. ↩
561. Ʋppermoſt Starres. ↩
562. Or, Genetrix. ↩
563. Or, Orbs. ↩
564. Note the Sphere of the Orbs with the Sun ſtanding ſtill, and the Earth having its daily and yearely Courſe. ↩
565. Note the Sphere of the Orbs with the Sun ſtanding ſtill, and the Earth having its daily and yearely Courſe. ↩
566. ♄ in 29. yeeres. ↩
567. ☽ in 1. Moneth. ↩
568. Some dayes over. ↩
569. Dare not, or liketh not. ↩
570. The Spirit. ↩
571. Having eyes within and without. ↩
572. Or, the Aire cometh to be Water. ↩
573. Or, according to. ↩
574. The 8th Number or Forme. ↩
575. The 8th Number or Forme. ↩
576. The 9th Number or Forme. ↩
577. The 10th Number or Forme in the Eternall Fire. ↩
578. In numeration: the Places ſignifie, 1. units, 2. tens, 3. hundreds. 4. thouſands. ↩
579. Fearing God. ↩
580. Zeboath. ↩
581. 100th Number. ↩
582. 1000th Number. ↩
583. Or, Matter. ↩
584. Note. ↩
585. Or, Miracle ↩
586. Or, Beare the office of diſpencing the Great Divine Myſteries. ↩
587. The Myſterium Magnum. ↩
588. Jus Divinum. ↩
589. Bindeth and looſeth. ↩
590. Eſſence of all Eſſences. ↩
591. Or, Lunarie. ↩
592. Orbe. ↩
593. Rouleth or turneth. ↩
594. Wheeled or turned. ↩
595. Or, for. ↩
596. Apart by it ſelfe. ↩
597. In the Wiſdome. ↩
598. Diſcovered or beheld. ↩
599. In the Proba. ↩
600. Source or quality. ↩
601. The Virgin of Wiſdome. ↩
602. Note heere, all People and all Mankinde. ↩
603. Or, Living breath. ↩
604. Aſſuredly. ↩
605. Or, Luſting. ↩
606. Or, Luſting. ↩
607. Luſted. ↩
608. Or, in. ↩
609. Or, manifeſteth in a Beeing. ↩
610. Condition. ↩
611. ♁ ↩
612. Adam had the whole Croſſe in the Brainpan of his skull. But now the Man and the Woman have each of them onely one halfe of the Croſſe: thus; [〈☐〉] [〈☐〉] ↩
613. Mawerſtein. ↩
614. Wit, wiſdome, and underſtanding. ↩
615. The Noble Sophia. ↩
616. The Noble Sophia. ↩
617. Adams Wife, the Woman. ↩
618. In the Ninth Chapter of the Threefold life. ↩
619. Being or Eſſence. ↩
620. Note. ↩
621. Infected or poyſoned. ↩
622. Subſtance. ↩
623. Election. ↩
624. Or, ſaved. ↩
625. Living Creature. ↩
626. Awaken or enliven. ↩
627. Or, by neceſſitie. ↩
628. Or, falſe. ↩
629. Or, aſpects. ↩
630. Or, to operate according to its property. ↩
631. The Devills. ↩
632. Jus Divinum ↩
633. Or, in. ↩
634. What good Doctrine had that been. ↩
635. Councills of Nice, Trent, &c. ↩
636. Or, Native Language. ↩
637. Barmhertzigkeit. ↩
638. Dependeth ſtill on him. ↩
639. Or, maketh knowne. ↩
640. Pardoneth. ↩
641. Or, Incarnation. ↩
642. Viz. The Fire of Wrath. ↩
643. Or, earneſtly. ↩
644. Or, according to his will. ↩
645. Or, diſcovereth. ↩
646. Earneſt deſire. ↩
647. Field or ſoyle. ↩
648. Or, into. ↩
649. Became or was made. ↩
650. Or, the matter is about the Eternall Will. ↩
651. Belly-God. ↩
652. The Great Myſtery, the office of the Miniſtery. ↩
653. Thoſe that call themſelves Divines and Miniſters. ↩
654. Or, Excommunicate one another. ↩
655. Spoyle and Plunder. ↩
656. Or, Bottome of the Heart. ↩
657. Godly and Pious. ↩
658. Or, over. ↩
659. Pikes. ↩
660. Embaſſadours, or Vicegerents. ↩
661. And Monuments, Epitaphs, and Poemes. ↩
662. Or, Ga[•]es. ↩
663. Or, conſenteth to. ↩
664. The life of Chriſt imprinted in us. ↩
665. Or, Pray to. ↩
666. Or, Pray to. ↩
667. Government. ↩
668. The Humanitie. ↩
669. Or, buſineſſe he undertaketh. What he getteth or acquireth. ↩
670. Or, Inchoctive. ↩
671. Ʋſeleſſe[•] ↩
672. Iuſtre or Brightneſſe. ↩
673. Or, conceive it in their Heart. ↩
674. Courteous. ↩
675. Deſire all happineſſe to them. ↩
676. Or, Stone. ↩
677. That is, in the way from Jeruſalem falling among Theeves. ↩
678. From beeing endued with the power of God and his true Ordinance. ↩
679. Ʋſurped. ↩
680. That have Cure of ſoules, Beneficed Miniſters that have Livings. ↩
681. Such as the Orders or Ordinations of Deacons, and the ſeverall Orders of Prieſts or Presbyters, and of Biſhops, Primats, Arch-Biſhops, Cardinalls, &c. ↩
682. Devotion. ↩
683. Communion and fellowſhip. ↩
684. Or, Miracles. ↩
685. Tenets or Sects and Orders of Religion. ↩
686. Or, wrought the Miracles. ↩
687. Or, had a true Government. ↩
688. The performance of Ceremonies. ↩
689. Or, Common People. ↩
690. Or, Profeſſion of Religion. ↩
691. Extra dei voluntatem. ↩
692. Or, Get away from the Devill. ↩
693. Beeing, Eſſence, or Subſtance of the worke it hath wrought heere in this life. ↩
694. Or, Learning, ↩
695. Or, Learning, ↩
696. Or, Scourge. ↩
697. Bamhertzigkeit. ↩
698. Heartily, from the bottome of your heart. ↩
699. Superiour. ↩
700. Inferiour. ↩
701. Superiour. ↩
702. Or, reſpective ↩
703. Or, Fort of Prey. ↩
704. Baptiſme and the Lords Supper. ↩
705. Myſterij Magni & Lapidis Philoſophorum. ↩
706. Note. ↩
707. Or, Hole. ↩
708. Or, in ſubſtance indeed. ↩
709. Frolick dayes. ↩
710. Cenſure. ↩
711. Cenſure. ↩
712. Affraid and diſheartened or daunted. ↩
713. Diſquiet his heart with Anguiſh. ↩
714. A Beleever. ↩
715. Reproach or offend. ↩
716. Trie and examine. ↩
717. Beare with him and help him up. ↩
718. Or, Eaſter-Lamb, or Paſſeover. ↩
719. Or, T[•]pe. ↩
720. Deeply, or accurately. ↩
721. . ↩
722. The Spirit. ↩
723. Chriſtus. ↩
724. Omnipraeſens et Omniſubſiſtens Corpus. ↩
725. The Lords Supper. ↩
726. Note. ↩
727. Or, Trinity. ↩
728. Poedobaptiſme. Baptiſme of Infants. ↩
729. Macrocoſmi. ↩
730. Of the Office. ↩
731. A Shepheard, or Swinheard. ↩
732. Note. ↩
733. Godly or Pious. ↩
734. Godly or Pious. ↩
735. Or, husband. ↩
736. Or, Ʋnite Number. ↩
737. Or, Kingdom. ↩
738. Or, quaſh. ↩
739. Or, quaſh. ↩
740. Degree or Pitch of its ſtrength or limitt. ↩
741. Foretelleth, Divineth, &c. ↩
742. Or, Diſturbrance. ↩
743. Government, or Dominion. ↩
744. Government, or Dominion. ↩
745. Or, a ſmall or little thing. ↩
746. Or, Branch. ↩
747. The Purity. ↩
748. Thy firſt will. ↩
749. The Eternall Nature. ↩
750. The higheſt pitch of the Apoſtate children. ↩
751. Contentious jangling Diſputations. ↩
752. The Bloſſome of Life. ↩
753. Confuſion, ſtrife, and jangling. ↩
754. Note. ↩
755. Or, into. ↩
756. Or, Body. ↩
757. Of the ſpirit of the outward world. ↩
758. A Godly or Divine Life. ↩
759. Or, Body. ↩
760. Or, naked. ↩
761. Or, knowledge. ↩
762. Or, knowledge. ↩
763. Note. ↩
764. Or, Faith. ↩
765. Oaſt which the Prieſt delivereth for Holy Bread. ↩
766. The Chalice, or Cup, wherein they carry the Oaſt. ↩
767. The five ſenſes. ↩
768. Or, is fed by its owne ſubſtance, which is its fleſh and body. ↩
769. The true Jus. Divinum. ↩
770. Or, Conſent. ↩
771. Or, Paſtours. ↩
772. Viz. the ſoule. ↩
773. Or, Tempteth. ↩
774. Influxes or inſtigations. ↩
775. Sharp aſtringent. ↩
776. Matter or ſubſtance. ↩
777. Or, Thoughts. ↩
778. Or, Mourning and Lamentation. ↩
779. Or, cauſe [•]he fire to appeare. ↩
780. Extra Naturam. ↩
781. Or, manifeſted. ↩
782. Predominancy. ↩
783. Or, fullfilling. ↩
784. Beeing of Beeings. Subſtance of Subſtances. ↩
785. Quality, or living faculty. ↩
786. Incarnate. ↩
787. Or, Tempt. ↩
788. Or, Bride-Chariot. ↩
789. Soule-Life. ↩
790. Shame and diſgrace. ↩
791. Snares or Ginnes. ↩
792. Or, faire Bird. ↩
793. Or, Account. ↩
794. Or, Magi. ↩
795. Be dejected and diſcouraged. ↩
796. Streits and afflictions. ↩
797. Or, Generated. ↩
798. Or, finde fault and ſtirre up malice. ↩
799. Influxes and Inſtigations. ↩
800. Souldier, Champion, or Reſiſter. ↩
801. His Fort of Prey in the ſoule againe. ↩
802. In Spiritu Mundi, Extra Hominem. ↩
803. Plague, Vengeance, and Deſtruction. ↩
804. Or, ſharpneſſe. ↩
805. Or, ſtirre it up. ↩
806. Food or recreation. ↩
807. For a warning. ↩
808. Clock-Hen. ↩
809. Or, Aſps. ↩
810. Of filthy Luſt and wickedneſſe. ↩
811. Paſtour and People, ↩
812. This wicked time or Generation. ↩
813. Mocker or Scoffer. ↩
814. To his Countrey. ↩
815. Sua Jura: Rights, Titles, Intereſts. ↩
816. Paſtours or Miniſters. ↩
817. Tricks and ſlights of Law. ↩
818. Or, Priviledge ↩
819. Or, provocations to wrath and malice. ↩
820. Or, property. ↩
821. Or, at its End. ↩
822. Paſtour. ↩
823. Made in the New way of Ordination. ↩
824. Or, Impoſtor. ↩
825. Inheritance, or Patrimony. ↩
826. Bold, ſturdy, and ſtout in them. ↩
827. [〈 in non-Latin alphabet 〉]. Animam ſuam, his ſoule. ↩
828. Or, ſearch. ↩
829. And untowardneſſe. ↩
830. Or, Holineſſe ↩
831. Swindge or power. ↩
832. Or, ſhower. ↩
833. Perſecutor, or Tormentor. ↩
834. With his life among the ſlaine. ↩
835. The Eternall Nature. ↩
836. Or, received. ↩
837. Gods Love. ↩
838. Deſireth to give the Holy Ghoſt. ↩
839. Awakened from Death. ↩
840. Ab intus. ↩
841. Or, Manifeſteth, or revealeth. ↩
842. Luſts and unchaſtity. ↩
843. Or, Herdſman. ↩
844. Or, Caeſar. ↩
845. That the Contentions, Janglings, and Diſputations may ceaſe. ↩
846. Or, Higheſt Age. ↩
847. Purſenet. ↩
848. Satan. ↩
849. Or, Configuration of the Starres in us. ↩
850. Maketh. ↩
851. Stout, ſurly. ↩
852. Or, Taught of God. ↩
853. Or, Taught of God. ↩
854. Or, Examine. ↩
855. Lowly, ſubmiſſive and pliable. ↩
856. Manuduction. ↩
857. Circumſcribed or limitted in its Interpretation. ↩
858. Manuduction. ↩
859. The Pater Noſter. Our Father. ↩
860. Ʋnderſtanding and meaning. ↩
861. It may be his Treatiſe, called, The holy Weekes, or the Prayer Book, which was not finiſhed. ↩
862. German Language. ↩
863. In the Aurora, in the Epiſtles, in the Myſterium Magnum, &c. ↩
864. Or, ſanctified. ↩
865. Or, Triumphant Chariot. ↩
866. Or, boyle up. ↩
867. Yeeldeth or ſubmitteth. ↩
868. See in the firſt Petition. ↩
869. Or, Miracles. ↩
870. Note. ↩
871. As it is pronounced, ſignifieth. ↩
872. [〈 in non-Latin alphabet 〉] * ↩

873. [〈 in non-Latin alphabet 〉]

     DEUS

     GOTT

     GOD.

     ↩
874. [〈 in non-Latin alphabet 〉] r ↩
875. Or, Treſpaſſes, as wee forgive them that treſpaſſe againſt us. ↩
876. Vegetables. ↩
877. Or, clenſeth. ↩
878. Or, into. ↩
879. Offendeth or wrongeth. ↩
880. Put it away, or remit it. ↩
881. Or, ſcowring it away. ↩
882. Or, Fierce wrathfull Life. ↩
883. Pravity or vileneſſe and Infirmity. ↩
884. Extra Iram. ↩
885. The Soule. ↩
886. Or, rule it. ↩
887. Or, to. ↩
888. Or, is Judge. ↩
889. For thine is the kingdom, the power, and the glory for ever and ever. ↩
890. In this Booke of the Threefold Life. ↩
891. Or, Letters. ↩
892. The Ground of true Prayer. ↩
893. The Deſire of the Will is Faith. ↩
894. Glauben. ↩
895. Beleefe or Faith. ↩
896. Glauben. ↩
897. Beleefe or Faith. ↩
898. Introduction, or Preamble. ↩
899. Incarnate. ↩
900. Or, Chriſtendome. ↩
901. Wedding Supper. ↩
902. Or, cloſe. ↩
903. God. ↩
904. Or, vertue. ↩
905. Or, diſcovery. ↩
906. Or, ſubmit. ↩
907. Or, added to you. ↩
908. Note. ↩
909. Strong Deluſions. ↩
910. Tent or Tabernacle. ↩
911. [〈 in non-Latin alphabet 〉] f ↩
912. [〈 in non-Latin alphabet 〉] * ↩
913. [〈 in non-Latin alphabet 〉] f ↩
914. Or, big bellied. ↩
915. Or, Handicraft and buſineſſe. ↩
916. Or, Matters. ↩
917. Or, ſurface of the water. ↩
918. Opus Operatum. ↩
919. Choice or Liberty. ↩
920. Height, Exaltation or higheſt degree or meaſure. ↩
921. Highneſſe or degree. ↩
922. Potentates, Rulers and Magiſtrates. ↩
923. Or, Canker. ↩
924. Or, Eſtate. ↩
925. Cleave or hang to Devills. ↩
926. Or, undergone it. ↩
927. Or, determineth. ↩
928. The Starre of the ſixt Seale. ↩
929. Or, Generating. ↩
930. Or, Shone forth. ↩
931. Or, Ordinarce. ↩
932. Order or Law. ↩
933. Or, Zodiack of the twelve ſignes. ↩
934. The Lord of its Aſcendent. ↩
935. Note the Calculation of Nativities. ↩
936. Note. ↩
937. Or, to Expreſſe. ↩
938. [•] Note. ↩
939. The repreſentation of the Thought. ↩
940. Note. ↩
941. Or, ſubject matter. ↩
942. Or, ſwelter. ↩
943. Note heere the Treaſure of the ſoule. ↩
944. Works, Matters, or Eſſences. ↩
945. Barmhertzigkeit. ↩
946. Matter or Thing. ↩
947. Germanice Schalk. ↩
948. Or, Thing or confuſed Hotchpotch. ↩
949. Or, Examine. ↩
950. What meaſure ſhee hath meted to others ſhall be meted to her. ↩
951. Pſalter. ↩
952. Or, Captaine. ↩
953. Or, Paſtour. ↩
954. Or, fleece them. ↩
955. He that maketh & he that is made a Shepheard or Paſtour. ↩
956. Or, make him milde and gentle. ↩
957. Every word that is ſpoken by any whatſoever they are. ↩
958. The Old Adam. ↩
959. Or, to. ↩
960. Bring forth or regenerate himſelfe. ↩
961. The world to come. ↩
962. Dan. 2.27. And ſuch an anſwer Ioſeph gave to the King of Egypt. ↩
963. Iames 1.17. ↩
964. The threefold life. ↩
965. Note that by the words divine eſſence, ſubſtance, or eſſentialitie in the writings of this Author he meaneth not that eſſence which is God himſelfe, but whatſoever is beſides God, and which taketh its orginall from God, as the eternall Idea's in the wiſedome of God doe. And that which is eſſentiall according to the forme or figure of the Idea, and that wherein all Idea's lie, he calleth Myſterium magnum & Coeleſte Arcanum. ↩
966. Or came to be. ↩
967. Engendring. ↩
968. Or underſtood. ↩
969. Or booke. ↩
970. Leader, or the holy Ghoſt. ↩
971. In or by. ↩
972. Act. 17.28. ↩
973. Glance or Luſtre, or brightneſſe of his Glory. ↩
974. Or rouſing. ↩
975. 1 Will; Father. 2 Heart; Sonne. 3 Proceeding or Efflux; holy Ghoſt. ↩
976. Declared or Expounded. ↩
977. Or viz. ↩
978. Or Being. ↩
979. Moveableneſſe. ↩
980. Aſtringency or bitingneſſe. ↩
981. Acidneſſe. ↩
982. Or power. ↩
983. Riggling. ↩
984. Lightening. ↩
985. Or Beeing. ↩
986. Or eſtringency. ↩
987. Mild or fluid. ↩
988. Or d[•]fferences kinds or manners. ↩
989. Or longing, ↩
990. Originali Textu. A V ge. ↩
991. As the ſight of the Eye. ↩
992. Sim[•]litude, or Parable, or F[•]gure. ↩
993. Go T tes Character T ↩
994. Or Wheele or Orbe. ↩
995. Gods wonderfull Eye. ↩
996. Drawing or longing, or attracting. ↩
997. Or an Fternall Will. ↩
998. Deut. 4.24. ↩
999. Materia. ↩
1000. Centrum Naturae. ↩
1001. Or Subſtantiality. ↩
1002. Time or yeares. ↩
1003. Regiment. ↩
1004. Life. ↩
1005. Principium. ↩
1006. Or ſatiating. ↩
1007. Or formed, or figured. ↩
1008. The Tau or Croſſe. ↩
1009. Schwerigkeit oft Breetheitguere. ↩
1010. Or without ab extra. ↩
1011. Or ſecret Myſterie. ↩
1012. Or that can find any thing. ↩
1013. The Modell. ↩
1014. Erblicket. ↩
1015. Diſcovereth it ſelfe. ↩
1016. The wiſdome. ↩
1017. Or Seeing. ↩
1018. Of the way or condition of ↩
1019. Or draweth into it ſelfe. ↩
1020. Or aſtringent. ↩
1021. Or glance. ↩
1022. Or differencing. ↩
1023. Or Subſtance. ↩
1024. Or Myſterium magnum. ↩
1025. Or Life. ↩
1026. Sterne. ↩
1027. Or zealous. ↩
1028. Or diſcovereth it ſelfe. ↩
1029. Or rigling. ↩
1030. Subſtance. ↩
1031. Or Subſtantiality, or Earth. ↩
1032. Or hidden ſecrets. ↩
1033. Or ſtrong, or ſterne. ↩
1034. Or rent. ↩
1035. Or ſterne, or fierce. ↩
1036. Myſterium Magnum. ↩
1037. Or removing. ↩
1038. Corpus Opacum. ↩
1039. Property and Condition, or Quality. ↩
1040. Quality. ↩
1041. Inſeparabiliter. ↩
1042. 1. Fire. ↩
1043. 2. Seeking. ↩
1044. 3. Deſiring attraction. ↩
1045. 4. Subſtantiality or Corporality. ↩
1046. 5. Sting. ↩
1047. 6. Anguiſh. ↩
1048. 7. Liberty. ↩
1049. Or Liberty. ↩
1050. Underſtand by this the ſinking of the hunger and thirſt of Hell, and of Anger. ↩
1051. Rigling. ↩
1052. Or Principium. ↩
1053. Sucking or attraction. ↩
1054. Viz. ſeeking. ↩
1055. Verbum Fiat, Let there be, as Fiat Lux. Geneſis 1. Let there be light. ↩
1056. Or attraction. ↩
1057. Figure, or Idea. ↩
1058. Or attraction. ↩
1059. Or Wheelings Or Jarring. ↩
1060. Or Mad. ↩
1061. Matth. 25.8. ↩
1062. Regiment. Viz. Turba Regimen ſecundum Werdenhagen. ↩
1063. 1. Number, or Time. ↩
1064. 10. X. 100. 1000. ↩
1065. 0. ↩
1066. Or Iudgement Day. ↩
1067. Working, Viz. the wonders. ↩
1068. Which Spirit ↩
1069. Or attraction. ↩
1070. Cunning or Policy. ↩
1071. Or Wit. ↩
1072. Myſterium Magnum. ↩
1073. Subſtance. ↩
1074. Glowing. ↩
1075. Amiableneſſe or Friendlineſſe. ↩
1076. Wit, reaſon, or knowledge. ↩
1077. Or paine. ↩
1078. Or paine. ↩
1079. Skie, or receptacle. ↩
1080. Foundation or bottome. ↩
1081. Extra without. ↩
1082. The Spirit. ↩
1083. Or Vertue. ↩
1084. Moveth, waveth. ↩
1085. Without it ſelfe. ↩
1086. Viz. The Deſiring. ↩
1087. A. O. V. E. I. I. E. O. V. A. ↩
1088. GoTtes. ↩
1089. LIebe. ↩
1090. GoLT. ↩
1091. That is, in the wiſedome of Reaſon, in the Old Adam, in the Ihood and ſelfehood of the outward man. ↩
1092. Or Eye. ↩
1093. Viz. two Principles. ↩
1094. Or ſemicircles. ↩
1095. Third Principle. ↩
1096. That Minde. ↩
1097. Extra Principium. ↩
1098. Or Centre. ↩
1099. Extra naturam. ↩
1100. Or ſemicircles, or halfe Globes. ↩
1101. Or Two Armes. ↩
1102. Or Letters. ↩
1103. Or beyond. ↩
1104. Or Abyſſall. ↩
1105. Conceived, or formed. ↩
1106. Or beyond. ↩
1107. Or Abyſſall. ↩
1108. Or knowne. ↩
1109. Or Number Three. ↩
1110. Absque. ↩
1111. M[•]g[••]k. ↩
1112. Or Idea. ↩
1113. Virignalis ſapientia. ↩
1114. Or angle. ↩
1115. Or meant. ↩
1116. Or Angle. ↩
1117. The point of the Arme at the left hand. ↩
1118. Or and ſo is the und[•]rſtanding. ↩
1119. Or halfe Globe. ↩
1120. Or beyond. ↩
1121. Or point of the Croſſe. ↩
1122. Or beyond. ↩
1123. Extra without. ↩
1124. The tree it groweth upon. ↩
1125. Or bounds. ↩
1126. Or number Three. ↩
1127. Or Subtilty. ↩
1128. Or ſucking, or Attraction. ↩
1129. Or fill. ↩
1130. Or Vertue. ↩
1131. Or Reaſon. ↩
1132. Or more. ↩
1133. Or Wit. ↩
1134. Power or Vertue. ↩
1135. Or evill. ↩
1136. Or reacheth. ↩
1137. Or Spirit. ↩
1138. Or beyond. ↩
1139. Or waſhed, ſcoured, or purged. ↩
1140. Or waſhed, ſcoured, or purged. ↩
1141. Or ſubſtance. ↩
1142. Or here. ↩
1143. Or place. ↩
1144. Thrones or Principalities. ↩
1145. Or acknowledged. ↩
1146. Or Legs. ↩
1147. Or reaſon, or in Wit, craft, and fury. ↩
1148. Or inflame. ↩
1149. Or till fire or before the fourth forme which is fire it ſelfe. ↩
1150. Or underſtood. ↩
1151. Or in the Creature it ſelfe. ↩
1152. Or beſide it ſelfe outwardly. ↩
1153. Or to receive it. ↩
1154. In Locum, or ſpace, or bounds. ↩
1155. Or that. ↩
1156. For a reſemblance of it. ↩
1157. Or Triplicity. ↩
1158. Or Threeneſſe. ↩
1159. Or by. ↩
1160. Give up it ſelfe to him. ↩
1161. Or with. ↩
1162. Or with. ↩
1163. Or we meane. ↩
1164. Or with. ↩
1165. Or over All. ↩
1166. Or ſubſtance. ↩
1167. Or know, or acknowledge. ↩
1168. Or ſubſtance. ↩
1169. Or Deity. ↩
1170. Col. 2.9. ↩
1171. Or to us. ↩
1172. For. ↩
1173. Or into it. ↩
1174. Or by. ↩
1175. Or ſubſtantiality. ↩
1176. Or ſubſtance. ↩
1177. Viz. pure Element. ↩
1178. Or Being. or ſubſtance. ↩
1179. Viz. the ſpace between the ſecond Circle and the third. ↩
1180. Or ſubſtance. ↩
1181. Or Wit, or Reaſon. ↩
1182. Or Ghoſt. ↩
1183. Or Wit, or Reaſon. ↩
1184. Or knowledge. ↩
1185. Or ſubſtance. ↩
1186. Muſt be taken to be. ↩
1187. Or ſtroake. ↩
1188. Or Juriſdidiction. ↩
1189. Or Divine fire. ↩
1190. Or owne Regiment. ↩
1191. A ſh[•]w. ↩
1192. Or In. ↩
1193. Or Place. ↩
1194. Or ſubſtantiality. ↩
1195. Into. ↩
1196. Viz. the Eſſentiality. Or ſubſtantiality. ↩
1197. Regenerated. ↩
1198. Myſterium. ↩
1199. Principium. ↩
1200. The Earth. ↩
1201. Or ſubſtance. ↩
1202. Or a wonder of God. ↩
1203. Or Outbirth. ↩
1204. Or Refined. or purified. ↩
1205. In the Holy Ternary or Trinity. ↩
1206. Or Separatour. ↩
1207. Angelicall Earth. ↩
1208. Or to the Earth as to his owne home. Or to the ſubject to it. ↩
1209. Or in. ↩
1210. As to its owne place. ↩
1211. Or Evill. ↩
1212. Or ſelfe Reaſon. ↩
1213. Or good. ↩
1214. Or Inventions. ↩
1215. Cunning deceit, fallacies. ↩
1216. Feates or tricks. ↩
1217. Or Being of all Beings. ↩
1218. Or converſe. ↩
1219. By taking its owne pleaſure, and makiag Lawes according to its owne power, though againſt right. ↩
1220. Or ſine, absque. ↩
1221. The ſoule. ↩
1222. Viz. ſeated in it. ↩
1223. Verbum Fiat. ↩
1224. ✚. X. ↩
1225. X or 10. ↩
1226. Or Extra Crucem. ↩
1227. Or unmaſtered. ↩
1228. Or make himſelfe a Devill in ſo doing. ↩
1229. Or right Eyes, viz. Spirituall Eyes. ↩
1230. Or of God. ↩
1231. The New-birth. ↩
1232. In Magiam. ↩
1233. His cauſe and Ruler. ↩
1234. Sulphur & Mercurium ↩
1235. Medicus. ↩
1236. Or diſeaſe wh[•]ch deſtroyeth the health. ↩
1237. Theologus. ↩
1238. The curſe of God. ↩
1239. Magician: [〈 in non-Latin alphabet 〉]. Matth. 2.1. ↩
1240. Adulterous. ↩
1241. Magia. Philoſophia. Aſtrologia. Aſtronomia. Medicina. Theologia. ↩
1242. Or found. ↩
1243. Specula mirrours, or looking Glaſſes, or Expoſitions, repreſentations, and illuſtrations, and ſimilitudes in her teachings. ↩
1244. Or ſquint-Eye. ↩
1245. Or back turned. ↩
1246. Or live in Patience and R[•]ſignation. ↩
1247. Or longing. ↩
1248. X. 10. ↩
1249. Great Myſterie. ↩
1250. Or ſatiating. ↩
1251. Or quickneth, or enliveneth. ↩
1252. Phur, Power, Sul: Light. ↩
1253. Materia. Subſtantiality. ↩
1254. Or end, pitch, Bounds. ↩
1255. Or quiet. ↩
1256. Or Genitrix, or Bearer. ↩
1257. Or in. ↩
1258. Or a. ↩
1259. Or a. ↩
1260. To per ſh. ↩
1261. Or Nouriſhment. ↩
1262. Is. ↩
1263. In. ↩
1264. Or taſte. ↩
1265. Or periſheth, or dyeth, or corrupteth, or departeth. ↩
1266. Death that is ſunke downe into the Centre in a thing. ↩
1267. Or without. ↩
1268. Viſible. ↩
1269. Longing, Sucking, Drawing. ↩
1270. Or in. ↩
1271. Or outwardly. ↩
1272. Or Forme. ↩
1273. Outward. ↩
1274. Foundation. ↩
1275. Or Idea, or inſtance. ↩
1276. Reſembleth the Father. ↩
1277. The Sonne. ↩
1278. The Holy Ghoſt. ↩
1279. Or third Principle. ↩
1280. Verbum Fiat. ↩
1281. Or Maker, or Ruler, or Orderer as an Artificer. ↩
1282. Or contrive, forme. Appeare. ↩
1283. Or is like a wheele that turneth round. ↩
1284. Abyſſall, bottomeleſſe. ↩
1285. Or contrived. Or conceived. Or formed. ↩
1286. Or calleth it ſelfe twofold. ↩
1287. Arcanum. Or an h[•]dden treaſure. ↩
1288. Mark 10.23, 24, 25. ↩
1289. Or cares for the belly. ↩
1290. You have no power with them. ↩
1291. Soothing. ↩
1292. Or Clarity. ↩
1293. Or bottome. ↩
1294. Or former. ↩
1295. Or ſubſtance. ↩
1296. Or Originall fire. ↩
1297. Or Forme. ↩
1298. Viz. in the light fire. ↩
1299. Underſtood to be. ↩
1300. Or ſubſtantiality, or Body. ↩
1301. Aſtringent. ↩
1302. Or in its true ſimilitude. ↩
1303. Or threſhing floare. Matth. 3.12. ↩
1304. Severity. ↩
1305. Corrupteth or breaketh not. ↩
1306. Or ſure foundation to uphold it. ↩
1307. In. ↩
1308. Or Image. ↩
1309. May not. ↩
1310. The Will. ↩
1311. Or maketh. ↩
1312. Or impercept[•]ble. ↩
1313. Getteth, or a[•]tracteth. ↩
1314. Endu[•]d. ↩
1315. John 4. ver. 14. ↩
1316. Or dwelleth. Joh. 6.56. ↩
1317. Or Wiſdome of God. ↩
1318. Or infinite unfathomable. ↩
1319. Or is called, or accounted the life in the preſence of the Trinity. ↩
1320. Or to ſet forth. ↩
1321. Or to ſet forth. ↩
1322. 10. X. ✚ ↩
1323. Into the Holy Trinity. ↩
1324. Not one that is a bearer or bringer forth. ↩
1325. 10. ↩
1326. Or firſt quickned, or enlivened. ↩
1327. Forme. ↩
1328. Speaketh out of all, &c. ↩
1329. Iſa. 9.6. ↩
1330. By this Eſſence God himſelfe is not meant, but the powers that flow from him. ↩
1331. Or created, or formed. ↩
1332. Or not to be dived into by vs. ↩
1333. Former, or moulder. ↩
1334. Forming, or faſhioning. ↩
1335. That is, as perfectly a Man. Quoad genus humanum. ↩
1336. Viz. our owne Making. ↩
1337. Or ſtood. ↩
1338. Or Fan. ↩
1339. Or threſhing-floare. ↩
1340. We ſhould not goe beyond Obedience, Patience, humility and Chaſtity, and live according to our owne ſelf-will, and deſire. ↩
1341. Such as will domineere. ↩
1342. Or right. ↩
1343. Rom. 8.16. ↩
1344. Imagineth, or dreameth. ↩
1345. Or is cloathed with all. ↩
1346. Anſwered. ↩
1347. Or Trinity, Threeneſſe. ↩
1348. Note. Or Kingly. ↩
1349. Trinity, or Number three. ↩
1350. Or of growing Eſſences. ↩
1351. At the ſame time. ↩
1352. Adams fi[•]ſt fl[•]ſh. ↩
1353. Sucking, drawing, or longing. ↩
1354. Or Property. ↩
1355. Or dangerous. ↩
1356. The Imagination, or longing, or luſting of a woman with childe, ↩
1357. Monde ſignifieth the Earthly Matrix of the Elementary Macrocoſme, in the Microcoſme, wherein ↩
1358. Maketh a Monde Monſtrum a Moon Monſter, Monſtum Lunare, or a Luſt-monſter, ſuch a Childe, as is deformed by the Mothers wanting of her longing. ↩
1359. Or ſignifieth. ↩
1360. Or Love. ↩
1361. Or hiddenly. ↩
1362. Or under. ↩
1363. Malice, or abominations. ↩
1364. Mat. 23.33. ↩
1365. Viz. the Spirit. ↩
1366. Medic ne, or Counſell. ↩
1367. How long he ſhall live. ↩
1368. Or ſubſiſteth from it ſelfe. ↩
1369. Or entred into the condition of a Creature. ↩
1370. Or ſui Juris, or a thing of it ſelfe. ↩
1371. Centrum Naturae. ↩
1372. A work maſter, or builder. ↩
1373. Viz. in our Spirit. ↩
1374. Or underſtand us. ↩
1375. Mat. 17.20. ↩
1376. If it be ſtrong) note what Faith is. ↩
1377. Or might. ↩
1378. Change the body into another ſhape. ↩
1379. kinde or manner of power. ↩
1380. 1 Cor. 15.51. ↩
1381. Forme. ↩
1382. Note the power of the Will. ↩
1383. A wicked man. ↩
1384. A childe of God. Booke of the three Principles. cap. 15. v. 64. ↩
1385. Or wicked. ↩
1386. Or the bewitching whores. ↩
1387. Or l[•]able to the Turba, ↩
1388. Or nullified. ↩
1389. Joſh. 10.12. ↩
1390. Or Wonders. ↩
1391. The will of the Holy Ghoſt. ↩
1392. Viz. will or Spirit of the ſoule. ↩
1393. Or give, or afford. ↩
1394. Turba Magna. ↩
1395. Note the ſoule muſt now ſeek this power in Jeſus Chriſt. ↩
1396. Or Miracles ↩
1397. Or awaken it. ↩
1398. Or before. ↩
1399. Or ſubdue. ↩
1400. Or Magus. ↩
1401. Or Allmightineſſe. ↩
1402. Or Being. ↩
1403. Or encompaſſed. ↩
1404. Or without a body. ↩
1405. Or Source. ↩
1406. Or Source. ↩
1407. Might or ability. ↩
1408. Or the. ↩
1409. Arcanum. ↩
1410. This white. ↩
1411. Or an Habitation. ↩
1412. Meſch, mixture or concretion. ↩
1413. The ſoule. ↩
1414. Run out. ↩
1415. Inheritance, owne Lands, or goods, or poſſeſſion. ↩
1416. Or poore. ↩
1417. Or created, or formed. ↩
1418. Or in this time of the body. ↩
1419. Luſt-ſucht. ↩
1420. Or ſubſtance. ↩
1421. Or body of the Mother. ↩
1422. Turne over a new leafe, or change our Copie. ↩
1423. After, or according. ↩
1424. might or ability. ↩
1425. Proba, or Temptation. ↩
1426. In, or as, or with. ↩
1427. Beget, or beare. ↩
1428. Inability or weakneſſe. ↩
1429. Or framed, or built a woman with them. ↩
1430. Or Being, or ſubſtance. ↩
1431. Or out-breeding, or hatching. ↩
1432. Note how the ſoule is before the conception. ↩
1433. Hammered by the Smith, or the Faber hath ſtruck fire. ↩
1434. Rule, or Regiment, or influence. ↩
1435. Or bound, or terme, or Goale, or End. ↩
1436. Maſculine. ↩
1437. Feminine. ↩
1438. Ab extra, or externally. ↩
1439. Work-maſter, work-man, or Smith. ↩
1440. Forgeth or ſtriketh fire, Smiedet. ↩
1441. Great Myſterie. ↩
1442. Or bred [•]orth. ↩
1443. Or in a better condition. ↩
1444. Or harboureth the Devill. ↩
1445. Or Saints. ↩
1446. Or evill. ↩
1447. Or body. ↩
1448. Grunden. ↩
1449. Their Reaſon, or Arts of Logick, &c. ↩
1450. Or might, or Authority. Jus Divinum. ↩
1451. Or ſtriven. ↩
1452. Or twig ſpringeth. ↩
1453. Or wreſtling, or contending. ↩
1454. Or by[•] ▪ ↩
1455. In verbum Domini. ↩
1456. One parent good, the other evill. ↩
1457. Goods, Riches. ↩
1458. Or ungroundable. ↩
1459. Forming, or making. ↩
1460. Or reſemblance. ↩
1461. Or formed. ↩
1462. Or Sonne, or Word. ↩
1463. or ſplendour. ↩
1464. Or concave, doale, or hollow pi[•], or d[•]nt, or furrow of the Heart, praecordia. [〈 in non-Latin alphabet 〉]. ↩
1465. Ignis faber. Vulcanus. ↩
1466. Inward ſenſes. ↩
1467. Or outward ſenſes. ↩
1468. Threefold life. ↩
1469. Three Principles. ↩
1470. Aurora. ↩
1471. Viz. the third Principle. ↩
1472. Or outward workes. ↩
1473. Or bitterneſſe. ↩
1474. Viz. the light of the Sun. ↩
1475. Give, make, or cauſe. ↩
1476. Or Being, or Eſſence. ↩
1477. matters, or buſineſſe. Note the cauſ[•] of our ſpirituall blindneſſe. ↩
1478. It was ſet upon. ↩
1479. Cave, or hole. ↩
1480. Voyde of Light. ↩
1481. Or reach. ↩
1482. Or in two halves, or parts. ↩
1483. Or ſhut up. ↩
1484. Note, Pride is the fiery life, and the reflection of Covetouſneſſe, as in a Glaſſe. ↩
1485. Or Trinity. ↩
1486. Looking-Glaſſe alſo as a ſport. ↩
1487. Or Gate of the Day ſpring▪ from on high. ↩
1488. In Reſignation. ↩
1489. In ſelf-hood. ↩
1490. Viz. the left Eye. ↩
1491. The left, or Eye of Nature. ↩
1492. Covetouſneſſe, Envie, Pride, or Anger. ↩
1493. Somewhat wherein it truſteth. ↩
1494. Or which are in the Eye of Reaſon. ↩
1495. Epheſ. 2.3. [〈 in non-Latin alphabet 〉]. ↩
1496. Or ſolace it ſelfe. ↩
1497. Or the underſtanding of the whole Scripture is contained in it. ↩
1498. S ght, or viſion. ↩
1499. Or employment. ↩
1500. Or Leſſon. ↩
1501. Or make its Neſt therein. ↩
1502. Or of. ↩
1503. The ſoule. ↩
1504. Faithfull, and ſincere. ↩
1505. Or leave. ↩
1506. Or leave. ↩
1507. Or perceiveth. ↩
1508. Or friendly. ↩
1509. Strong, or loud, ſounding voyce. ↩
1510. Viz. the Eternall Word. ↩
1511. Or to, or from, or out of it, or as a Chicken groweth in an Egge. ↩
1512. Note the foode of the Soule. ↩
1513. The Author calleth Baptiſme and the Supper of the Lord two Teſtaments. ↩
1514. Something. ↩
1515. Threefold life. 13. Chap. ↩
1516. Seele-Meſſe, the foode Meſſe Supper, or eating of the ſoule. ↩
1517. ſublime, or ſharp, or ſubtile. ↩
1518. pleaſure. ↩
1519. Set it ſelfe in the middeſt. ↩
1520. Viz. the Turba. ↩
1521. The Turba. ↩
1522. Phur is power, Matter, or ſubſtance. ↩
1523. Sul is Spirit, or Light. ↩
1524. In one another. ↩
1525. Or body. ↩
1526. Or vertuous. ↩
1527. Externall Baptiſme. ↩
1528. That which belongeth to Faith. ↩
1529. Vide Queſtion. 19. ver. 12. ↩
1530. Actuall. ↩
1531. Wandring falſe Lights, that lead people aſtray in the night. [〈 in non-Latin alphabet 〉]. ↩
1532. Or one that is learned in the letter, or carnall Reaſon. ↩
1533. Meaning, or Opinion. ↩
1534. Auſgebrutet, engendred, or hatched. ↩
1535. Stand, or appeare before God. ↩
1536. Tooke Gods Government upon himſelfe. ↩
1537. A meere flouriſh, caſting a miſt before the Eyes, jugling. ↩
1538. Diſharmony. ↩
1539. Diſharmony. ↩
1540. Seeking, or ſtrife of the foure Elements. ↩
1541. Or knit. ↩
1542. Or End. ↩
1543. Seeking, or longing. ↩
1544. Verbum Domini. ↩
1545. Covetouſneſſe, or earthly deſire, viz. Pride, Goods, Power, and Honour. ↩
1546. Or body. ↩
1547. Or hath a part, or one part, or ſhare in it. ↩
1548. Excommunicated. ↩
1549. Or the Combate. ↩
1550. Note three beare rule in Man. ↩
1551. The Spirit of the Soule. ↩
1552. The outward Spirit. ↩
1553. Myſterium. ↩
1554. Arcanum. ↩
1555. Or hiddenneſſe. ↩
1556. Seeking, or Deſire. ↩
1557. Subſtantiall, or Devill incanrate. ↩
1558. Viz. humility. ↩
1559. Or ſterne. ↩
1560. At leaſt. ↩
1561. Of the Old, and New man together. ↩
1562. Or workes. ↩
1563. Or of. ↩
1564. Magia or Deſire. ↩
1565. Or the twinckling of an Eye. ↩
1566. Or malice, and wickedneſſe. ↩
1567. Or kindled. ↩
1568. Or life, or working. ↩
1569. Or property. ↩
1570. Or wrathfull deſire, and indignation of the fire. ↩
1571. Or ſecond. ↩
1572. Or Aking property. ↩
1573. Or feeling. ↩
1574. Or ſpringing. vertues. ↩
1575. Or Kingly. ↩
1576. Or Quality. ↩
1577. Or Gods body. ↩
1578. Vehemency or fierceneſſe. ↩
1579. In the ſecret, or hidden Myſterie of Eternity. ↩
1580. Sternneſſe, or fierceneſſe. or ſtrength. ↩
1581. The habitation, or ſweet taſte. ↩
1582. Seeking, or longing. ↩
1583. Deſirous. ↩
1584. Or ſeeking. or Deſire. ↩
1585. Or for a body. ↩
1586. Or ſimilieude, figure, or Parable. ↩
1587. Or Cowes-eyes. ↩
1588. Or direction. ↩
1589. That you may be warned of it. ↩
1590. Magi. ↩
1591. Wrangling, malice, and Tyranny. ↩
1592. Or trade. ↩
1593. Or ſhape. ↩
1594. Or ſight. ↩
1595. Or Example. ↩
1596. Or Spectacles. ↩
1597. God, faire words. ↩
1598. A childe of Grace can be found in her. ↩
1599. Or deepe. ↩
1600. Things, or ſubſtances. ↩
1601. See the Book of the ſmall ſix Points. Point 5. ver. 65. ↩
1602. Or Reſemblance. ↩
1603. Or retired. ↩
1604. Or paine. ↩
1605. Or dieth, or falleth away. ↩
1606. Or dieth, or falleth away. ↩
1607. Subſtance, or droſſe. ↩
1608. Subſtantiality, the Glans of the Majeſty; the glorified body of Chriſt; and Adams bedy before he ſlept: Sophia's wedding Garment. ↩
1609. Or glorified body. ↩
1610. Viz. the Elementary fire of the outward Nature. ↩
1611. The fire of the wrath of the outward Life. ↩
1612. Or Magick. ↩
1613. Or made one againe. ↩
1614. Or parting of the ſoule from the body. ↩
1615. Or middlemoſt between the beginning▪ and the end. ↩
1616. Skie, receptacle or ſubtility. ↩
1617. Anxious, mad, ſenſleſſe, giddy wheele. ↩
1618. Or Aſtringency, firſt Forme. ↩
1619. 2. ↩
1620. 4. and 3. ↩
1621. 3. and 4. ↩
1622. Or did, or wrought. ↩
1623. Rage, or ſur[•]ineſſe. ↩
1624. Wo[•]ke, or buſineſſe. ↩
1625. Or Hypocriſie. ↩
1626. Or paine. ↩
1627. Or paine. ↩
1628. Or wicked. ↩
1629. whippeth. ↩
1630. Or blasphemer. ↩
1631. Or Aking. ↩
1632. Idle words unfaithfulneſſe, or jeering. ↩
1633. Or labour. ↩
1634. Or miſeries. ↩
1635. Or right. ↩
1636. Or paine, or working property, or Nature. ↩
1637. Or workes. ↩
1638. Figurales Spiritus. ↩
1639. Note the condition of the wicked ſoules, of ſuch Infants, as die in their Mothers wombe, and in innocence, before they commit ſinne actually. ↩
1640. Or breathed. ↩
1641. Evill, paine, or hurt can come at it. ↩
1642. comprehend, incloſe, keepe, or withold it. ↩
1643. Or ſubſtance. ↩
1644. Deedes, and ↩
1645. The ſmall threed of Faith. ↩
1646. Or workes. ↩
1647. Or Source. ↩
1648. Or workes. ↩
1649. Gulfe, or diſtance. ↩
1650. Or Power. ↩
1651. Rev. 6.9, 10, 11. ↩
1652. the innermoſt in the utter Darkneſſe. ↩
1653. Eſſe[•]ce of workes. ↩
1654. Eſſence and feeling. ↩
1655. Shew jugling tricks. ↩
1656. Or Spirit of the Aire. ↩
1657. Or Reſt. ↩
1658. Or Pompe, and ſhew. ↩
1659. The body of Chriſt. ↩
1660. Or workes. ↩
1661. Conceived, or formed. ↩
1662. Or taſte. ↩
1663. Or ſource. ↩
1664. Or ſoure. ↩
1665. Or a falſe Glaſſe, a conceit. ↩
1666. Skies Manſions, or Spheares. ↩
1667. What God deth. ↩
1668. Or Tr[•]umphant. ↩
1669. The body of Chriſt. ↩
1670. Or workes. which it did here. ↩
1671. Or ſully. ↩
1672. Or Crowne of Victory. ↩
1673. Or who they have tyranniſed over. ↩
1674. Or Old body. ↩
1675. Or workes. ↩
1676. The firſt Image. ↩
1677. Clarity, Transfiguration, or brightneſſe. ↩
1678. Or wrought. ↩
1679. Or workes. ↩
1680. The great Holy ſoules. ↩
1681. Or Power. ↩
1682. Or are clothed with. ↩
1683. Viz. The workes and deedes, which were done by the Element[•]ry Body, during the whole l fe. ↩
1684. Or quality. ↩
1685. Or in. ↩
1686. Moſt malicious. ↩
1687. Riſing, boyling properties. ↩
1688. The wrath of the Eternall Nature. ↩
1689. Or cruell. ↩
1690. Had gotten an Office. ↩
1691. Or returnes to Earth. ↩
1692. Inflamed. ↩
1693. Employment, or Office. ↩
1694. Or an Image of Love. ↩
1695. Or mad ſenſeleſſe Image of Anger, and wrath. ↩
1696. The Eye of Love, and the Eye of wrath. ↩
1697. Or Jawes. ↩
1698. Dwelling, or Priſon. ↩
1699. Sends you Cro[•]ſes. ↩
1700. Help, or doe them good. ↩
1701. Or Gulfe. Luc. 16.20. ↩
1702. Pſal. 49.8.14. ↩
1703. Or deliverance. ↩
1704. The threed of Faith, which is ſmall and weake. ↩
1705. Condition, or property, or miſerie. ↩
1706. Or to devoure it. ↩
1707. Or comprehended. ↩
1708. Or ſource. ↩
1709. Or tedious while. ↩
1710. Prieſt, or Miniſter. ↩
1711. Or Pardon. ↩
1712. Myſterium Magnum. ↩
1713. The firſt moſt inward Ground. ↩
1714. Or Chriſt. ↩
1715. Or they ſet their hearts upon it. ↩
1716. fine outſide, ſeeming holineſſe. ↩
1717. Or caſt to the ground. ↩
1718. Malice, ſin, and the Anger of God, for the deſtruction of the world. ↩
1719. Or workings. ↩
1720. Or puniſhment, or calamity. ↩
1721. Disputing, or contention. ↩
1722. Finiſhing of the ſixt Seale. ↩
1723. Or ſinne, or malice. ↩
1724. Or Beleevers. ↩
1725. Into the Promiſe that is made to us by the Trinity. ↩
1726. That is in the Eſſence, or in the water. ↩
1727. Or ariſe. ↩
1728. Or Giver. ↩
1729. Or worke. ↩
1730. Or the time between both the beginning and the End. ↩
1731. Viz. in his outward Reaſon, or in the Old Adam. ↩
1732. In part, or in imperfection. ↩
1733. Or ſtay in that condition. ↩
1734. Or affaires. ↩
1735. Saul. ↩
1736. Or the body of Chriſt. ↩
1737. In Arcano, in the moſt [•]nward Myſterie. ↩
1738. Makes horrour in the Magia. ↩
1739. Or raiſeth up. ↩
1740. Raiſing of the paine, or property. ↩
1741. Their praying, or interceſſion for us. ↩
1742. A ſeparated ſoule of a Saint. ↩
1743. Or bleſſed [•]ule. ↩
1744. Or Miracles. ↩
1745. Viz. the will that is ſtrong. ↩
1746. Or breake in peeces. ↩
1747. Or departure. ↩
1748. Or Miracles. ↩
1749. The evill which they doe or ſuffer juſtly. ↩
1750. Or in Death. ↩
1751. Uncleanneſſe, or droſſe. ↩
1752. The words of Chriſt in Paul. ↩
1753. Or bring them into act. ↩
1754. Or Employment. ↩
1755. No holy ſoule. ↩
1756. Or Reſurrection. ↩
1757. Clarification, or transfiguration. ↩
1758. Paine, or Turba. ↩
1759. Viz. the Spirit of the ſoule. ↩
1760. Glorious illuſtration. ↩
1761. cheerefully. ↩
1762. Stirring, or working. ↩
1763. Office, Authority, Power, or Juriſdiction. ↩
1764. Viz. h[•]s perturbation, malice, and wickedneſſe maketh a figure of it. ↩
1765. Or ſinne. ↩
1766. Severe. ↩
1767. Or paſſe away. ↩
1768. Diſturbance or confuſion. ↩
1769. Or when the meaſure of your ſinne is full. ↩
1770. The Spirit of the awakened wickedneſſes. ↩
1771. Or workes. ↩
1772. That they may be ſeen. ↩
1773. Or workes. ↩
1774. Or Juſtice. ↩
1775. Or manifeſtation. ↩
1776. Or property. ↩
1777. Or workes. ↩
1778. Artificer, or framer, of all things. ↩
1779. With the word of the Lord. ↩
1780. Or power. ↩
1781. his workes which he wrought here. ↩
1782. Or appointed. ↩
1783. End, finiſhing, or conſummation of all things. ↩
1784. Viz. the world, and every creature. ↩
1785. Viz. all that hath been done in the world from the beginning to the End. ↩
1786. Inanimate▪ ſenſl[•]ſſe things. ↩
1787. Life, or ſenſe. ↩
1788. Or Wonders. ↩
1789. Formeth it ſelfe by the Spirit. ↩
1790. Or ever had a Being. ↩
1791. Thoſe that ſell. ↩
1792. Seeming holineſſe. and purity. ↩
1793. Or by. ↩
1794. Property, or Condition. ↩
1795. Or respiration. ↩
1796. That is, thoſe properties which are in the Firmament: or a Magick deſire, as ver. 41. following. ↩
1797. Seeking, or earneſt deſire. ↩
1798. Or all this while. ↩
1799. Deſire, or longing. ↩
1800. Deſire, or longing. ↩
1801. The water. ↩
1802. Wherein the Eternall hath been beh[•]ld. ↩
1803. Or Property. ↩
1804. Verbum Domini. ↩
1805. Give, or yield up. ↩
1806. The ſubſtance, or droſſe. ↩
1807. The Light. ↩
1808. Which Aire. ↩
1809. Or repreſent. ↩
1810. The moſt inward and deepeſt ground. ↩
1811. Tried, waſhed, cleanſed, or purged. ↩
1812. Sinne and wickedneſſe. ↩
1813. The tranſitory, and Eternall body. ↩
1814. Life in foure Copies; it may be body, by the ſenſe. ↩
1815. See the booke of the three Principles, ch. 12. ver. 53. ↩
1816. In the Reſurrection. ↩
1817. Forme, or diſtinction. ↩
1818. Or Righteouſneſſe. ↩
1819. Or Calling. ↩
1820. The Divine calling, or true Jus Divinum. ↩
1821. Doings, or workes and teaching. ↩
1822. For livings, or Money, as Hirelings. ↩
1823. Or lying. ↩
1824. Of the Judge. ↩
1825. Or Magiſtrates. ↩
1826. Or ſtamp. ↩
1827. Or State. ↩
1828. Or Univerſities. ↩
1829. Or diſputed. ↩
1830. Termes of Art. ↩
1831. Or Contrived. ↩
1832. Or Concord. ↩
1833. Or meaning. ↩
1834. Opinions, Doctrine[•], which you have ſet down for Orthodox. ↩
1835. Reproched, or ſcandal[•]ſed for your diſputations ſake. ↩
1836. Or Righteous. ↩
1837. And Law-givers. ↩
1838. Or Ground. ↩
1839. Viz. All whatſoever grew, was borne, made, or done, by word or Deed, from the beginning of the world to the End. ↩
1840. The fire of Wrath. ↩
1841. Or operations. ↩
1842. See in the ſmall ſix points what the Magia is. ↩
1843. Or Vizard. ↩
1844. God hath foreſeene the Good according to his Love, (according to which he is called God) and according to his wrath, or Nature, (according to which he is called an Angry, Jealous God, and a conſuming Fire) he hath foreſeene the evill: but not ordained it. ↩
1845. Viz. the great Saints. ↩
1846. Or envying. ↩
1847. Or Vertue. ↩
1848. Or within us. ↩
1849. cleere, ſubtile, tranſparent, bright, and ſhining. ↩
1850. Play, ſport, or exerciſe. ↩
1851. Enjoyed the great hidden Wiſdome, underſtanding, and Art. ↩
1852. Teaching, and ordering, or coaction. ↩
1853. The thread of Faith at the laſt gaſp. ↩
1854. In the Kingdome of Heaven. ↩
1855. The ſong of Miriam, Moſes ſiſter. ↩
1856. Perſecutour, plaguer or oppreſſour. ↩
1857. Or allayed it. ↩
1858. More froſt then fire. ↩
1859. Or ſtrong. ↩
1860. Joh. 8.23. ↩
1861. Joh. 3.13. ↩
1862. Job. 19.26, 27. ↩
1863. Or by the working property of this procreated world of foure Elements. ↩
1864. Of the threefold Life. ↩
1865. That is a beaſtiall animall mortall man. ↩
1866. Or forſooke it. ↩
1867. Subſtance, or properties. ↩
1868. From the ſoule of Mary. ↩
1869. The Earthly Tincture, or ſubſtantiall vertue. ↩
1870. Or borne. ↩
1871. Comprehend, or receive. ↩
1872. Or not intelligitable. ↩
1873. Such as love God, and are borne of him. ↩
1874. As in utmoſt, or utter darkneſſe. ↩
1875. Jeſting, jeering, ſcoffing, and deriding in ſtrange Apiſh geſtures of face, and body. ↩
1876. Strong Abominations malice, or wickedneſſe. ↩
1877. Their time not the time of Man. ↩
1878. Refocillation. ↩
1879. Or Dominion. ↩
1880. Or Beaſt. ↩
1881. Shadow, or Reſemblance. ↩
1882. The Enochian life is brought forth. ↩
1883. Bounds, or appointed time. ↩
1884. Time, or Age. ↩
1885. Or Wonders. ↩
1886. Or come. ↩
1887. Or propheſie. ↩
1888. Or the Sword. ↩
1889. Or Beames, or Rayes which with their light ſhall contend with darkeneſſe. ↩
1890. Or driver. ↩
1891. Art and wit. ↩
1892. Gen. 5.18. ↩
1893. See the Myſterium magnum, ch. 30. ver. 19, 20. ↩
1894. Subſtance, or Eſſences. ↩
1895. In the outward ſecret hiddenneſſe. ↩
1896. In the inward ſecret hiddenneſſe. ↩
1897. Or Arcanum. ↩
1898. Or End. ↩
1899. Viz. the end of an Age, or Seculum. ↩
1900. Repoſitory. ↩
1901. Or workes. ↩
1902. Miniſterium, or Office of teaching, or preaching. ↩
1903. Malice, or wickedneſſe. ↩
1904. Or ſinnes. ↩
1905. Or becommeth. ↩
1906. Or Propheſie ↩
1907. Preaching, or Teaching. ↩
1908. Simplicity, or humility. ↩
1909. Or Miracles. ↩
1910. Corruption, or tranſitorineſſe. ↩
1911. Or deſtroyer. ↩
1912. Or for. ↩
1913. The Devill. ↩
1914. Anger ſharpneſſe, or ſeverity. ↩
1915. Moſes death. ↩
1916. Or from the Anger and ſeverity, and paſſed into Innocency▪ and ſo was but an Inſtrument of Gods Anger, in true Reſignation, and not in ſelfehood. ↩
1917. Or the Jewes. ↩
1918. Or houſhold. ↩
1919. Or Propheſie. ↩
1920. Noah's doings of ſimple teaching without Pomp and Couetouſneſſe. ↩
1921. Or Miracles. ↩
1922. Or Propheſie. ↩
1923. Or the Sword, or vengeance. ↩
1924. Deſtroyed Chriſtendome. ↩
1925. Or the very Dregs. ↩
1926. Or the Prophets that preach in the Name of the Lord, and leade a pious life. ↩
1927. The Children of God. ↩
1928. In ſimplicity. ↩
1929. Miracles. ↩
1930. Or vengeance, or deſtruction. ↩
1931. readily obedient, or ſubmiſſive. ↩
1932. Or Mankinde. ↩
1933. Or Cure for Death. ↩
1934. Or made alive. ↩
1935. Viz. the Eternall wiſdome of God: and the outward humanity: that is, God and Man. ↩
1936. The whole and not divided perſon, as Adam was before he ſlept. ↩
1937. Exti[•]guiſhed, or put out. ↩
1938. Longing delight, or luſt. ↩
1939. Fancie, or Deſire; or luſted after her. ↩
1940. Or doings. ↩
1941. Or Luſter. ↩
1942. Similitude, or Reſemblance. ↩
1943. Or wombe. ↩
1944. Or compleat. ↩
1945. Or obedient▪ ↩
1946. Treaſure, Gem, or Pearle. ↩
1947. Or the Philoſophers ſtone. ↩
1948. Great Myſterie. ↩
1949. Or truſting in God; and enduring whatſoever he layeth upon us. ↩
1950. Or ſpoyler. ↩
1951. That is, in the Cabinet where the Pearle lyeth. ↩
1952. Lay-man, or Ideot. ↩
1953. Or Father. ↩
1954. Or diſputeth and wrangleth about it. ↩
1955. Or reſpect of perſons. ↩
1956. Centrum Naturae. ↩
1957. Thing, Eſſence, or ſubſtance. ↩
1958. Or property. ↩
1959. Or Source. ↩
1960. The outward. ↩
1961. The inward. ↩
1962. Reaſon, ſu[•]tlety, or w[•]. ↩
1963. Fountaine, or Property. ↩
1964. Ra[••]les, fool[•]eries Bables, ſhels, or outſide ſhewes, Imitation, or mimick tricks. ↩
1965. Or pratled. ↩
1966. Or perfection. ↩
1967. Or wit. ↩
1968. Or ſimple. Layman. ↩
1969. Summe, or Totall. ↩
1970. Or Layick. ↩
1971. Diſcipulus. ↩
1972. Diſcipulus. ↩
1973. All life, or Creatures. ↩
1974. Or at the end of a time, or Age. ↩
1975. Or by way of ſimilitude, or in Parables. ↩
1976. Or worke. ↩
1977. As at Ninivie, in Jonas his time. ↩
1978. Or keepeth back vengeance. ↩
1979. In myſticall termes, which outward Reaſon could not comprehend. ↩
1980. Or ſtirred. ↩
1981. Or pin your Faith upon their ſleeves, and looke for a Religion from them. ↩
1982. Perſecution. ↩
1983. Idolatry. ↩
1984. Property, or ſenſe. ↩
1985. Property or working. ↩
1986. Or Seculum. ↩
1987. Or hidden Myſteri[•]. ↩
1988. Or Bulw[•]rke. ↩
1989. Worldly Authority. ↩
1990. Mutable. ↩
1991. Mutable. ↩
1992. Locus unverſi. ↩
1993. Or ſource. ↩
1994. Or through and through transparently. ↩
1995. Or Glance, or Luſter. ↩
1996. Or unlearnedneſſe. ↩
1997. Artificiall Eloquent Oratours. ↩
1998. Or the totall. ↩
1999. • 1. Aſtringent.
      • 2. Bitter.
      • 3. Fire.
      • 4. Anguiſh.
      ↩
2000. Or formed, or faſhioned, or created. ↩
2001. The ſoule, or the formes. ↩
2002. Or being. ↩
2003. Or in the preſence of the Ternary. ↩
2004. Ground, foundation, or ſoyle, or the Mother of that which groweth upon it. ↩
2005. ſhone. ↩
2006. ſhone. ↩
2007. Or property. ↩
2008. The ſoule. ↩
2009. Luſt, pleaſure, will, or deſire. ↩
2010. Quality, or property. ↩
2011. Or harſhnes. ↩
2012. Quality, or property. ↩
2013. Quality, condition, or property. ↩
2014. Or Vertue. ↩
2015. Or amiable, Loving. ↩
2016. Or paine. ↩
2017. Or paine. ↩
2018. Verbum fiat. ↩
2019. Voyd, or empty. ↩
2020. Sterneſſe, ſharpneſſe, or eagerneſſe. ↩
2021. Ground, or ſoyle, or bed of Earth. ↩
2022. Vizard, or Monſter. ↩
2023. Or Imaging. ↩
2024. Or profit. ↩
2025. Or to conclude. ↩
2026. Underſtandeth, or receiveth not. ↩
2027. Or feigned ſhadow of them. ↩
2028. Or manifeſtation. ↩
2029. Or working. ↩
2030. Ex ſenſu. ↩
2031. Artiſts, or Myſticall Authors. ↩
2032. Naturally inclined to it. ↩
2033. Or Seculum. ↩
2034. Or manifeſtations. ↩
2035. Or Revelation. ↩
2036. The Divine Manifeſtation, or Revelation. ↩
2037. Or Triune. ↩
2038. ſubſiſtent Formes. ↩
2039. • 1. Father.
      • 2. Sonne.
      • 3. Holy Ghoſt.
      ↩
2040. Or Love. ↩
2041. Have pleaſure. ↩
2042. Or impr[•]ſſure of the will. ↩
2043. Or perception. ↩
2044. Or hearb. ↩
2045. Or Loadſtone. ↩
2046. Or formeth. ↩
2047. Or formeth. ↩
2048. Vegetables, and animate things. ↩
2049. Or out-ſpeaking. ↩
2050. Father. ↩
2051. Sonne. ↩
2052. Holy Ghoſt. ↩
2053. Or Science. ↩
2054. Or Science. ↩
2055. Eſſence, or ſubſtance. ↩
2056. Or Jehova is the ſenſuall Name of the working Deity. ↩
2057. Finding, Knowledge. ↩
2058. Difference, or d[•]ſtinction. ↩
2059. I, I-hood, ſelfe, or ſelfeneſſe. ↩
2060. Or ſpeaking. ↩
2061. Or speaking. ↩
2062. Or Contemplation. ↩
2063. Formes, Or Images. ↩
2064. Or Great Myſterie. ↩
2065. Eſſences, or Beings. ↩
2066. Or zealous. ↩
2067. Or over inflameth. ↩
2068. Or Divinity. ↩
2069. Or Eſſence of all Eſſences is. ↩
2070. Centrum. ↩
2071. Centrum. ↩
2072. Or owne ariſen. ↩
2073. Ihood, or I-neſſe, or owne-neſſe. ↩
2074. Or Mobility. ↩
2075. Or ſeparation. ↩
2076. Or throughly inhabiteth, or Totaliter. ↩
2077. Or conſiſteth. ↩
2078. Or moddelleth. ↩
2079. Or Aſtringency. ↩
2080. Or pricking. ↩
2081. Faber, or Smith. ↩
2082. Grimme, fierce, cruell, odious, or evill. ↩
2083. Operation, or property. ↩
2084. Compaſſe, concluſion, compriſing, or continent. ↩
2085. Eſſence, or ſubſtance. ↩
2086. Or painefull. ↩
2087. A red hot Iron. ↩
2088. painefull. ↩
2089. Or Load-ſtone. ↩
2090. Or paine. ↩
2091. Or painfull. ↩
2092. Or Fiat. ↩
2093. Or ſtirring. ↩
2094. Or Images. ↩
2095. Or Velle. ↩
2096. Or feeling. ↩
2097. forme, manner, or condition. ↩
2098. Or property. ↩
2099. 🜍 ↩
2100. ☿ ↩
2101. 🜕 ↩
2102. Spirituall corporality. ↩
2103. The word, or speaking. ↩
2104. The groſſe palpable corporality. ↩
2105. Or marked with its owne Image, or ſhape. ↩
2106. Deſiring vegetable l fe. ↩
2107. Temperature, or Harmony. ↩
2108. Or throngeth after. ↩
2109. Viz. the Light and dark world: Gods Love and wrath. ↩
2110. Shining, or Luſter or brightneſſe. ↩
2111. Scraſhing. ↩
2112. Or Entity. ↩
2113. Or approach. ↩
2114. Or Spirit. ↩
2115. Akeing. ↩
2116. Or ſource. ↩
2117. Or every where. ↩
2118. Or ſtriker of fire. ↩
2119. Or inanimate, or dumb. ↩
2120. The Power, and Light-world. ↩
2121. Or thing. ↩
2122. ſiſſing or noyſe. ↩
2123. Or ↩
2124. Picture, repreſentation, or ſhadow. ↩
2125. Temperament, or harmony. ↩
2126. Compreſſure, or impreſſure, in every place where that word is uſed following. ↩
2127. Ternarium Sanctum. ↩
2128. Articulation. ↩
2129. Or reſemblance. ↩
2130. Corpus, aut Subſtantia. ↩
2131. Or with. ↩
2132. Or Lim[•]t. ↩
2133. Appearet. ↩
2134. Or to reſt on it. ↩
2135. Or depth, or vaſt firmament above the Moone. ↩
2136. Or growing. ↩
2137. Sex. ↩
2138. Or lamp. ↩
2139. Or conſtellations. ↩
2140. The Spirit of the world. ↩
2141. Anima Macrocoſmi. ↩
2142. Or Imaged. ↩
2143. Or Image. ↩
2144. Indued, or inveſted. ↩
2145. Or Contemplation. ↩
2146. Or grim, fierceneſſe. ↩
2147. Or retired. ↩
2148. Or Water. ↩
2149. Diſtinguiſher, or divider. ↩
2150. Or conceived. ↩
2151. Kind quality, or condition. ↩
2152. Artificer or workman. ↩
2153. Artificer or workman. ↩
2154. Or vertue. ↩
2155. Or Intellectuall. ↩
2156. Species, kinde or property. ↩
2157. Faſhioneth. ↩
2158. Or grimneſſe. ↩
2159. Or Poyſonous. ↩
2160. Or paine. ↩
2161. Or Subſtance. ↩
2162. Or Property. ↩
2163. Separator, Divider or ſalnitrous vertue. ↩
2164. Or grow. ↩
2165. Or droſſie ſtone or Oare. ↩
2166. Or dwelling. ↩
2167. Or of the Deity. ↩
2168. Of Myſteries. ↩
2169. Formula, or Modell. ↩
2170. The common Creatures. ↩
2171. The Great Myſtery. ↩
2172. SCIENTZ. ↩
2173. Cogitation, conſideration, or, Reaſoning. ↩
2174. Or forming. ↩
2175. ESSENTZ. ↩
2176. Or outſpeaking. ↩
2177. Or outſpeaking. ↩
2178. One Copie hath Eſſence. ↩
2179. Accute, or ſublime. ↩