XL. QVESTIONS Concerning the SOULE.


And Answered, By JACOB BEHMEN.

Aliàs Teutonicus Philosophus.

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

VVritten in the Germane Language.

ANNO. 1620.

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



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

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


THe whole world would not containe the Bookes that should be written of Christ, if all that he did, and spake should be written of him, flowing from that Fountaine of wis­dome, which dwelt in him; what then can be expected in a little Preface: but some few observations of the foot­steps, and paths of Wisdome, and they are set downe here as they occasionally presented themselves to the thoughts of him, who desireth to be made fit for the acquaintance with the lowest scholar in her Schoole.

Many have been her schollers in their owne way, which Nature hath incli­ned them to; or God, in them that have kindled the Divine Nature, and so have been made partakers of it in their soules: we may perceive the excellencie of everie one of them by that which hath been left for a Record behind them, and their fitnesse to be followed in Order, till we shall attaine the highest pitch we are capable of.

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

The Renowned, Sir Francis Bacon, Lord Verulam, Vicount of St. Albans, laid his foundation sure, and raised his building high; by his Instauratio Magna, he taught men, first to free themselves from the Idola mentis humanae, and then laid downe the whole processe of the Mind, from a Naturall, and ex­perimentall History, to raise a Naturall Philosophie: which doth shew the way to compose a Divine experimentall History, to the building of a Divine Phi­losophie, or Mysticall Divinity.

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

Pellius in his platforme concerning the Mathematicks doth designe to raise the Principles, and whole structure of that Art, out of every ones selfe, with-without the help of Bookes, or Instruments, by a Treatise he calleth Mathe­maticus [...]; which may be well transferred to a Philosophus, Medicus Legislator, Jurisperitus, Politicus, Theologus, Theosophus, [...].

Also that strict inquirer into Truth, Comes Castri Insulae in his Booke de veritate, teacheth the true progresse of the mind, in finding the certaine in­fallible truth in all things.

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

These, and some others in their kind, have gone as farre, as the Naturall fa­cultie of mans outward reason can reach; this Author Jacob Behmen, estee­meth not his owne outward reason, but acknowledgeth to have received a higher gift from God, freely bestowed upon him, and left it in writing, for the good of those that should live after him.

And in his writings he hath discovered such a Ground, and such Principles, as doe reach into the deepest Mysteries of Nature, and lead to the attaining of the highest powerfull naturall wisdome, such as was amongst the ancient Philo­sophers, Hermes, Tris-megistos, Zoroaster, Pythagoras, Plato, and o [...]her deep men, conversant in the operative Mysteries of Nature: and the moderne Trevisanus, Raymundus, Lullius, Paracelsus, Sendivogius, and others: by which men will be satisfied, that not onely they have gotten, but that wee also may get that Lapis Philosophorum, the Philosophers stone, indeed.

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

The Ground and Principles in his writings, leade to the attaining the wis­dome, which excelled the wisdome of the East, 1 Kings. 4.30.31. which So­lomon had, and wrote in the Proverbs, and in a Booke (which hath not yet been extant with us in Europe, but is reported to be found in the East Coun­try, some few yeares since,) wherein he wrote of all Plants, from the Cedar, to the [Page 3] mosse that groweth upon the wall, and of all living creatures, 1 Kings 4.33.

His ground discovereth the way, to attaine not onely the deepest Mysteries of Nature, but Divine wisdome also, Theosophie, the wisdome of Faith, which is the substance of things hoped for, and the evidence of things not seene with the outward eyes: this wisdome bringeth our inward eyes to see such things, as Moses saw in the Mount, when his face shone like the Sunne, that it could not be beheld: such things as Gehazi saw, when his Master Elisha had prayed that his eyes might be opened, (his inward eyes, for his outward were as open be­fore, if not more then any of ours, being he was servant to so great a Prophet) so they were opened, and he saw Angels fighting for Israel: such things as Ste­ven, who saw Jesus sitting at the Right hand of God; when his face shone like the face of an Angel at his stoning: and Paul, who saw things inutterable in Paradise, when his outward eyes were struck blind: such wisdome as this seeth and knoweth all Mysteries, speaketh all Tongues of men, and Angels, that Tongue which Adam named all the Creatures by in Paradise, also it can doe all Miracles: for the enjoying whereof, men would give all their goods unto the poore, nay give their bodies to be burned; so d [...]sireable a thing it is, to enjoy it in this life, but while corruption sticketh to the soule, it must have Charitie, or else this seed of Faith will not beare the fruit of eternall Life in Paradise for ever, where there is nothing, but an eternall Miracle, of which all Miracles on Earth are but in part, but when that which is perfect is come, then that which is imperfect shall be done away. This is the wisdome by which Moses wrought his wonders above nature; and all the Prophets after him to Christ, and it is that which our Saviour Jesus Christ himselfe taught to his Apostles, and Disci­ples, and which the Comforter doth continually teach the Holy servants of God ever since: and by what is written by this Author, it may be beleeved that both the same wisdome may be attained now, and the same power of the Holy Ghost, by which they spake and wrought their Miracles, and the cause discerned why scarce any hath been wrought for so long a while: yes, men will beleeve that grea­ter things shall be done, as our Saviour tells the Apostles, then they saw him doe: for it will appeare, that the power in one Man, even of one thought in a Man, is able to change the whole universe in a moment: this Power was in part in the Prophets and Apostles, who could raise the dead; and when the time ap­pointed is come, that all the dead shall rise, that Power will doe it, though it should be but as a graine of mustard-seed in One Man, and restore the whole Creature to the glorious Libertie of the sonnes of God: surely it will be worth our paines, to find such wisdome as this.

By the study of these writings, men may come to know, (every one according to his condition, propertie, and inclination) how all the reall d fferences of Opi­nions, of all sorts, may be reconciled; even the nicest differences of the most [Page 4] learned Criticks in all Ages: that which seemeth different in the writings of the profound Magicall, Mysticall Chimick Philosophers, from that which wee find in the experimentall Physicians, Philosophers, Astronomers, Astrologers, and Mathematicians, may be reconeiled by considering what this Author teacheth, that the Names which were given to the seven Planets, doe signifie the seven Properties of the Eternall Nature, and are the cause of all those things, which are by experimentall men accounted the first and deepest causes of all.

Also thereby the differences in Religion, may be so reconciled, that the minds, and Consciences of all doubting persons may bee satisfied about Predestination, Election, Creation, corruption, Salvation, and Restoration, so cleerely, that all will love one another, and that hard lesson to love our Enemies, will bee readily learnt, and men will quietly contribute to the studying that one necessarie thing, that treasure hid in the field, that gold of the Kingdome of Heaven, that pre­cious Pearle, that All in All, Faith and Love, and Christ, and God, when they shall perceive that all this lyeth hid in everie soule, in one measure or other, and may be found, and the way set downe so plaine, that every soule may find it.

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

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

Perhaps some will thinke this impossible, let them consider, that if they bee told of a curious City, and of the incredible things that are done there, by him that hath been there, and seen what he relateth, and he describe the way so plaine, that they may come thither themselvs, will they not goe, that they may know, as well as he that told them: doe so by this Author; Reade this Booke diligently, and seri­ously, till you apprehend the true meaning but of some part of the way hee here describeth, which may easily be done, and you will be satisfied the things are true, and that the way he sheweth is true, and be able to walke in it, and also bee very thirstie to labour in that way, more and more, till you attaine your whole desire: and then you will keep it as the best Jewell, a Memoriall of all Mysteries.

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


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

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

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

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

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

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

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


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 faithDan. 2.27. And such an answer Ioseph gave to the King of Egypt. Daniel to King Nebuchadnezzar: That which the King asketh & desireth of the Learned, Chaldeans, Astrologians and Wise men, is not in their power. The God of Heaven onely can reveale se­cret things: it is not in my Reason to answer the King, but yet, that the King may perceive the thoughts of his heart God hath revealed it, not that my Reason is greater then any mans living.

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

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

5. Seeing also we are the mystery of God we ought not to suppose, that we must not meddle with such mysteries, as Antichrist teacheth; for none taketh unto himselfe any thing of Gods Mysteries unlesse it be given him: and St. James saith,Iames 1.17. Every good and perfect gift commeth downe from above, from the father of lights, with whom there is no change nor alteration.

[Page] 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 theThe three-fold life. third part, and there he hath the whole ground of theNote that by the words di­vine essence, substance, or essentialitie in the writings of this Author he meaneth not that es­sence which is God himselfe, but whatsoe­ver is be­sides God, and which taketh its originall from God, as the eternall Idea's in the wisedome of God doe. And that which is essentiall ac­cording to the forme or fi­gure of the Idea, and that wherein all Idea's lie, he calleth Myste­rium magnum & Coeleste Ar­canum. Diving Essence, and also of the creation of all things, of that which is eternall, and of that which is corruptible; and how every thing was made, and is come to be as it is, and act as it doth, and what it shall be in the end.

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

Jacob Boehmen.

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

1. WEe have, both in our second and third Booke suf­ficiently laid open the mysteries of the Soule ac­cording to the three Principles of the Divine Essence: where also we have set downe by many Circumstances, the eternall Centre of the eter­nall Nature: and also the Ternary of the Divine Essence; and moreover what Eternity hath ever beene, and how the beginning of the CreationOr came to be. 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 oneEngendring. 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 wellOr under­stood. com­prehendedOr booke. 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 aLeader, or the holy Ghost. 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 knowIn or by. according to Reason, that all things are originally sprung and derived from Eternity: This also the holy Scripture tells you: in God are all things; In him we live and move and have our being, and we are his off-spring.Act. 17.28.

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.

[Page 2]6. But in God there is an eternall Will (which is himselfe) to beget hisGlance or Lustre, or brightnsse of his Glory. Heart or Sonne: and this Will maketh theOr rousing. stirring or proceeding out of the will of the Heart, which is a Spirit: so that the Eternity consisteth in1 Will; Fa­ther.2 Heart; Sonne.3 Proceeding or Efflux; holy Ghost. three Eternall Formes, which are commonly called Persons: as we have very accuratelyDeclared or Expounded. 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,Or viz. but an eternall stillnesse withourOr Being. Essence.

10. Thus the Attraction makethMoveable­nesse. Mobility and Essences which otherwise could not be in the stillnesse: and so also this makethAstringency or bitingnesse. harshnesse, hardnesse, and drouth together withAcidnesse. 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 hathOr power. vertue, but the Darke­nesse hath the harshnesse, hardnesse and coldnesse: and the desire of the Will maketh Essences and attracting, which is aRiggling. stirring in the hardnesse, and if that which is attracted doe stirre by the drawing then it causeth a jarring, whereby Light and Darkenesse are mingled together in the sharpnesse.

13. And we must consider, how the free Light is sharpened in the Essence in the sharpe stirring, whereby we come to under­stand theLightening. 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 theOr Beeing. 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.

[Page 3]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 theOr estrin­gency. 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 aMild or fluid. 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.Or diffe­rences kinds or manners. 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 aOr longing. 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.

[Page 4]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 itsOriginali Textu. A V ge. 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.As the sight of the Eye.

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 aSimilitude, or Parable, or Figure. Forme, but according to the Spirit above Nature in theGo T tes Cha­racter T Divine Character T.

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

31. For it is a Globe like an Eye, & it isGods won­derfull Eye. 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 [Page 5] 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 theDrawing or longing, or attracting. 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 aOr an Eter­nall Will. 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 [Page 6] maketh the third Forme, viz. a moving in it selfe, and it is the Originall of the Essences; and hence come the Essences in the Eye and in the Will, and yet the Wil I may not suffer it selfe to be attracted.

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

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

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

42. For it snatcheth the Liberty into it selfe: but it is so sharpe that it appeareth in the Liberty as a flash of lightning, which consumeth the darknesse with its eagernesse: and hence it is that God saith, I am a Deut. 4.24. consuming fire.

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

1 44. But that you may search yet deeper, know, that the Fire 2 Originally consisteth in three Formes, viz. in the Desire, and then in the matter of that which is attracted, viz. in the darke­nesse, 3 in which Essentiality proceedeth from the Attraction, and 4 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 [Page 7] 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 theOr Substan­tiality. 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 norTime or yeares. 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 theRegiment. 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, whichLife. dwel­leth onely in it selfe, and this is called aPrincipium. 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 theOr satiating. 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 thusOr formed, or figured. 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 [Page 8] 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 theThe Tau or Crosse. T. (viz: theSchwerigkeit oft Breetheit guere. 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 knowneOr without ab extra. 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 [Page 9] 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 [Page 10] 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 hiddenOr secret Mysterie. 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 beOr that can find any thing. 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; andThe Modell. 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.

Erblicket.77. Yet this Virgin is the similitude of God, his Wisdome wherein the SpiritDiscovereth it selfe. discerneth it selfe, and alwayes and in Eter­nity openeth the wonders therein: and the more is opened the more is in it.

[Page 11]78. For sheThe wisdome. 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, thisOr Seeing. sight is exceeding precîous.

80. We must speak somewhat also ofOf the way or condition of. 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 DesiringOr draweth into it selfe. con­tracteth it selfe and impregnateth it selfe, so that it becometh a very stinging, bitterOr astrin­gent., 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, theOr glance. 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 theOr differen­cing. divorce, that the Liberty is a still Nothing, which receiveth the Light into it, and maketh the Darknesse materiall, and yet there is no comprehensibleOr Sub­stance. 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 theOr Mysteri­um magnum. 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 itsOr Life. 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 [Page 12] 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 andSterne. severe power which is Gods according to which he calleth himselfe, a consuming Fire, and an AngryOr zealous. Jealous God.

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

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

89. Seeing then there is a Glasse in the Abysse, in which the source beholdeth it selfe: so it is also a figure and Image of the source, which standeth before the source, and doth or bringeth forth nothing, but is a Virgin of the source wherein the wrath­fulnesse of the FlashOr discover­eth it selfe. discerneth it selfe infinitely without num­ber; and alwayes openeth its wonders therein, by the bitter Spirit of theOr rigling. 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 haveSubstance. 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 alsoOr Substan­tiality, or Earth. 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 GreatestOr hidden secrets. Mysteries of the Deity lying therein.

93. And although there be such an Eye of the wrathfulnesse, [Page 13] wherein the EarnestOr strong, or sterne. severe Fire life taketh its Originall, yet it is not at allOr rent. 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 theOr sterne, or fierce. 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 theMysterium Magnum. Great Mysterie.

[Page 14]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 anyOr remo­ving. 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 aCorpus Opa­cum. 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 ExternallProperty and Condition, or Quality. 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 desiringQuality. source which begetteth thirst, a devouring and consuming, and the great bitternesse is its right Spirit, an Enrager and awake­ner, which hath all Essences of the Life in it, and it is the pow­er of the life and of the driving, otherwise there would be no burning.

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

106. And thereby wee know that one Spirit, which divideth it selfe into two Principles, into two Spirits, but notInseparabili­ter. 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.1. Fire.2. Seeking.3. Desiring attraction.4. Substantiality or Corpo­rality.5. Sting.6. Anguish.7. Liberty.

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

[Page 15]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, thatOr Liberty. it can satiate it selfe withall out of theUnderstand by this the sinking of the hunger and thirst of Hell, and of Anger. 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 theRigling. stirring and originall of the Life, and that isOr Princi­pium. 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 aSucking or at­traction. 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 [Page 16] the Fire, and thence it cometh to passe that in each Will each Es­sence is againe a Centre of a whole substance.

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

117. For this world is a Materiall seeking, comes from the Eter­nallViz. seeking., and is become materiall and perceptible in the Creation, viz. in the wordVerbum Fiat, Let there be, as Fiat Lux. Genesis 1. Let there be light. Fiat, by the Heaven of the waters, as may be seen in Earth and stones: and the Firmament together with the Elements is yet thisOr attra­ction. 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 theFigure, or Idea. 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 theOr attra­ction. seeking of the Essences, which are the Starres: and therefore it makethOr Wheelings Or Jarring. whirlings, and cometh from many places: as from above, from beneath, and sidewayes, and many times round about like a wheele, all according as the Fire-seeking is kindled by the Essences of the Starres.

120. This is wholly like the wheele of the Minde, and it hath its owne Spirit, and a proper life of its owne, and a proper Will of its owne: and therefore it is a Principle, and continueth so long, till the End findeth the beginning, then the beginning taketh the End into it selfe, and maketh the Middle which manifesteth what is done between both beginning and End therein, which ye will con­sider further of, unlesse ye beOr Mid. foolishMatth. 25.8. Virgins.

121. Also thisRegiment. Viz. Turba Regimen secun­dum Werden­hagen. 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 its1. Number, or Time. number,10. X. 100. 1000. 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 hath0. no Number.

[Page 17]122. Now looke narrowly, with very cleere Eyes: God created this world with every substance, in six dayes, and they were fini­shed about the middle of the sixt Day, somewhat after-noone to­wards the Evening, and then the Rest, and the Sabbath of the se­venth Day, began on the sixt Day: And so the Eternall Rest found the beginning of the Creation on the sixt Day afternoone; this was the End, then came the Beginning and the End together in One againe, and it was manifest what God had made in the Dayes.

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

124. If we knew certainly the houre of the sixt Day wherein the Creation was finished, we could then set you downe the yeare and day (we meane theOr Iudge­ment Day. 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 theWorking,Viz. the won­ders. 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 DeathWhich Spirit; 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, [Page 18] 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 aOr attra­ction. 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,Cunning or Policy. 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 selfeOr Wit. 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, theMysterium Magnum. 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 [Page 19] 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 haveSubstance. 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, inGlowing. a red hot stone, which hath the source of the fire, and no shining but a glimmering, and hardly that, but in Iron it shineth wherein the fire hath water: and therefore Iron at length cometh to be consumed and getteth Rust, but a stone doth not: This is thus according to the Outward Principle of this World; but according to the inward (viz. the Kingdome of God) it is as fol­lometh, observe it.

138. The Eternall fire burneth Eternally; yet it is a Spirit: but not manifested according to the wrathfulnesse in the Kingdome of God: understand it thus: the flash maketh a shining; which ari­seth from the fire, and yet it dwelleth not in the wrath of the Fire, but satia [...]eth the fire wholly, and giveth light also out from the fire, and is not comprehended nor retained by the fire: but carrieth with it another source of its owne, viz. Amiablenesse or Friendli­nesse. Meeknesse, and yet hath the PowerWit, reason, or knowledge. 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 noOr paine. 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 anguishingOr paine. 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 itsSkie, or re­ceptacle. Aether, wherein the life of the Anguish is [Page 20] 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 noFoundation or bottome. 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, butExtra without. 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.The Spirit. It is free in it selfe both from the fire, and from the Light, and it is not held or captivated by either of them both, (no more then the Fire detaineth the Aire:) It proceedeth from the Light, from the power of the Light; and openeth all whatsoever is either in the source of the Fire or in the source of the Light.

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

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

150. And yet the Essences are borne out of theOr Vertue. power of the Light, and when they fully taste one another, there is a meere De­sire [Page 21] 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 andMoveth, wa­veth. floateth as the Aire in this world doth.

151. Now the Spirit finding nothing likeWithout it selfe. 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; andViz. The Desiring. it is an Image according to the property of the Spirit.

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

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

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

156. Now put thereto the swift going of the flaming flash that is T the omnipotence of the EternallGoTtes. God, which consumeth in [Page 22] the wrathfulnesse as a flash, but in theLIebe. Love in the I, as an exceeding loving God Exasteth, thorough pierceth and powerfully Exulteth: Now if you put the L, thereinto, then you have the Matter of the Divine Essence, in the power it is an Angel, and in the out-birth out of the Centre it isGOLT. 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 artThat is, in the wisedome of Reason, in the Old Adam, in the Ihood and selfehood of the outward man. 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 theOr Eye. O and so you will make a stroake or line through the O thusViz. two Principles. ◯⃓.

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

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

The figure following belongeth to this place.

The Exposition of the Philoso­phick GLOBE or EYE, of both the ThreefoldOr semicir­cles. Circles which signifie espe­cially the two Eternall Principles, TheThird Prin­ciple. Third being also cleerely understood there­in, and how it must be understood.

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

163. Not as if it could be described or pourtrayed, for the Minde onely apprehendeth it, and onelyThat Minde. 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 AbysseExtra Prin­cipium. 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 theOr Centre. 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 MysteryExtra Na­turam. 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 Three­foldOr semicir­cles, or halfe Globes. 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 anOr Two Armes. 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 [Page 25] 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 threeOr Letters. Characters A. O. V. marked with 3. 4. 5. signifie the Mysterie of the Holy DeityOr beyond.: 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 EternallOr Abyssall. 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 isConceived, or formed. 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 MysterieOr beyond. without Nature: viz. the Spirit of the First EternallOr Abyssall. unsearch­able [Page 26] able will, it ariseth out of the will in the Power of the Word in the Great Mysterie, and proceedeth from the Will and Word, and its Exit maketh Essence: viz. wonders of the Power colours and ver­tue; where yet in the Mysterie of the Abysse without Nature, no colours areOr knowne. 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 theOr Number Three. 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 EssenceAbsque. without the Ternary: for the desire of the Ternarie is the EternallMagick. Magia; and it maketh Essence; it bringeth [things] into a Ground according to theOr Idea. Modell which the Spirit openeth in the wisdome, out of it the Creation came forth, according to the Modell in the Glasse of theVirginalis sa­pientia. 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 theOr angle. 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 isOr meant. understood.

Soule. number 10.

179. At theOr Angle. point of the line N. 10. Soule standeth: which signifieth the Originall of the Eternall Spirits, viz. of Angels and soules of Men, for theThe point of the Arme at the left hand. point signifieth the Centre in Nature, where [Page 27] 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,Or and so is the understan­ding. 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 otherOr halfe Globe. 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.Or beyond. 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 theOr point of the Crosse. point at the left hand, and bringeth himself through Nature, along through the Heart and Divine Power at the right hand, outOr beyond. 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 [Page 28] 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 AbysseExtra without.: 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 theThe tree it groweth upon. 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 theOr bounds. Circle of Nature also: which signifieth the Fathers Mysterie, which bringeth it selfe by the Magia (that is, by the Desire) into Wrath: wherein the strong founding life and strength is understood in the entrance of Nature in the first three formes, viz. Astringency, bitternesse and Anguish: and therefore the word wrath, standeth in the space un­der the line, N. 18. which signifieth, that the Wrath toucheth not the Angle of theOr number Three. Ternarie, but is borne in the Desire.

Or Subtilty.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. [Page 29] 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 MagickOr sucking, or Attraction. 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 soOr fill. impregnate it selfe withOr Vertue. power from God.

Fire; number 25.

192. And thenOr Reason. it kindleth the Magick Fire of Covetousnesse; so that it willeth to haveOr more. 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 muchOr Wit. 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. [Page 30] and must againe goe through the Principle into Death, N. 27. where his body must be consumed in the Mysterie.

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

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

196. But the soule which in the Time of this Life did turne again, and did yield it selfe up with its will into the Death of Christ, at the line of the Crosse, N. 27. that soule is then sunk downe from its proud andOr evill. 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)Or reacheth. obtaineth the Divine Light againe, N. 29. and theOr Spirit. Image N. 30. standeth againe in the Divine Man, N. 31.

Image: number 32. God: number 33.

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

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

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

The ninth Number; number 34.

200. This soule must needs burne thus a while, till the Spirit of the Will can enter into the Death of Christ, and till its Sydereall fu­ell be burnt up: when the Earthly body dieth the Image must beOr washed, scoured, or purged. [Page 31] Or washed, scoured, or purged. 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 DivineOr substance. Essence or body in Gods Mercy in the Divine Tincture: viz. in the ninth number N 34. and waiteth for the last Judgement, wherein God will restore in the Tincture all that which ad m lost: But the workes which it hath do [...]e he [...]e, will not passe through the fire, but the Darke Magick fire hath swallowed them up into its My­sterie in the Darke world; let this be told thee O Man.

Soules Eternall Habitation: number 35.

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

Angelicall World: number 36.

202. Beyond the word Habitation, standeth Angelicall world N. 36. signifying the wholeOr place. Court of Angels orThrones or Principalities. Princely Thrones in the Liberty of the Divine Majesty, whereas their root, is in Nature but is notOr acknow­ledged. 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 twoOr Legs. lines: one reaching to be upon the Cha acter O, N. 4. and the other reaching up above the Great Mysterie of the Ternary, where standeth Will of the Devill Lucifer N 38. Here the Devills fall is to be considered.

204. He hath driven his proud will from the line of the Crosse upwards, and would domineere over the Mystery of the Divine wis­dome byOr reason, or in Wit, craft, and fury. cunning subtilty and wrath, in the power of Fire, andOr inflame. 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 formesOr till fire or before the fourth forme which is fire it selfe. 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 isOr under­stood. 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 shinethOr in the Creature it selfe. in it selfe, and it also compre­hendeth that lightOr beside it selfe outward­ly. 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 capableOr to receive it. of it.

207. There are Angelicall Thrones, which we know nothing of, our knowledge reacheth onelyIn Locum, or space, or bounds. unto the place ofOr that. this world, so farre as the kindling in the Creation did reach, andFor a resem­blance of it. 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 HolyOr Triplici­ty. Trinity: The ♡ in the Crosse is the Centre, and signifi­eth the Eternall band of theOr Three­nesse. 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 comprehendedOr by. in Nature, but he dwelleth in himselfe, and indeed also in Nature, but is not comprehended by that which doth notGive up it selfe to him. yeild it selfe into him.

Of the Heart in the Crosse.

211. The Heart in the Crosse signifieth, first, that the Heart of God [Page 33] hath manifested it selfe in NatureOr with. 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 uni­tedOr with. to the Holy Trinity: so must the Humane Heart (Or we meane. understand the Inward man) be unitedOr with. 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 LordOr over All. of All, and is King over this whole Circle: For God hath manifested himselfe in the Humanity, and this Man comprehendeth the whole DivineOr substance. Essence in him: for there is ful­nesse, there is God, and the DivineOr know, or acknowledge. Essence, in him and without him: we can finde God no where else but in theOr substance. Essence of Christ, thereinOr Deity. is the whole fulnesse of theCol. 2.9. 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 anewOr to us. in us. Secondly, it signifieth, that the true Divine Heaven is an HabitationFor. of the Divine Desire, viz. of the Di­vine Magia; Therefore it cannot be said that we enter into it, but that we are begottenOr into it. in it,Or by. out of Gods Fire in the DivineOr substanti­ality. 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 itsOr substance. Essence stan­deth in the internall roote.

Holy Ghost; number 44. Sonne: number 45.

216. Moreover it is to be noted, howViz. pure Element. those words stand, begin and end: for they begin at the outward Circle at the left hand, where [Page 34] above number 5. the Holy Ghosts Character V standeth and be­low number 8.Or Being. or substance. Essence, and they goe through the two Circles at the Right hand, to theViz. the space between the second Circle and the third. second space; which signifieth the Originall of the pure Divine Element, the Habitation andOr substance. 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 DivineOr Wit, or Reason. 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 HolyOr Ghost. Spirit, number 47. giveth DivineOr Wit, or Reason. wisdome andOr know­ledge. understan­ding.

218. The Element is anOr substance. Essence in respect of the Deity, as the life in the FleshMust be ta­ken to be. is in respect of the soule; For the Tincture is higher and giveth the E [...]s of the Spirit, wherein the Light-fire is under­stood.

Humanity, Flesh: number 48.

219. Under the words Pure Element on the upperOr stroake. line of the Crosse, number 27. Death standeth, and the Word beginneth at the left Circle, and goeth through the Crosse and through the first Cir­cle at the Right hand. There looke upon both the outward Circles, that at the left and that at the right above and below, and then thou shalt quickly finde what theOr Jurisdi­diction. 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 theOr Divine fire. Fire of God.

220. Moreover we must know, that in Adan we have turned our selves away from the Crosse, and are above the Crosse with our lust and Desire, number 23. and gone with our will intoOr owne Re­giment. a selfe Go­vernment, [Page 35] 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 aA shew. spectacle upon the Crosse, when death was destroyed on the CrosseOr In. 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 theOr Place. 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.

DivineOr substan­tiality. 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,Into. in M [...],) into her Essentiality (viz. in the body of the Image) which was in­closed in Death; and inViz. the Es­sentiality. Or substan­tiality. 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.

[Page 36]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 beRegenerated. borne anew out of the Heart upon the Crosse, and put on Christ.

Mysterie; number 53.

226. Under the word Paradise, number 53. standethMysterium. 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 thisPrincipium. PrincipleThe Earth. it is created, and we see that it was created out of the Inward and outwardOr substance. 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, forOr a wonder of God. 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 anOr Out-birth. Efflu­ence out of the inward Essence of the outward Circle; and brîng­eth its wonders into the Mysterie, first into the second Principle into the first two Circles; for it should not goe with its Essence through [Page 37] the third Circle at the right hand, into the Liberty, but in the Prin­ciple passe into the Mysterie, and beOr Refined. or purified. tryed in the Principle, viz. in the Fire: for there is the limit of Separation.

The Soules JoyIn the Holy Ternary or Trinity. in Ternario Sancto; number 58.

230. Above at the second Circle on the right hand number 45. standeth Sonne, who is the Judge andOr Separa­tour. 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 theAngelicall Earth. 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, [Page 38] 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 fallenOr to the E rth as to his owne home. Or to be sub­ject to it. 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, shallOr in. at the Judgement of God, (when God shall make separation) fallAs to its owne place. home to the Abysse of Darknesse, and be the Earth for all Devills andOr Evill. 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.

Or selfe Rea­son.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 GodOr good. 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 allOr Inventi­ons. Arts,Cunning de­ceit, fallacies. sub­tleties, andFeates or tricks. 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 theOr Being of all Beings. 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 weOr converse. 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; [Page 39] 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 CrosseBy taking its owne pleasure, and makiag Lawes accor­ding to its owne power, though against right. 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 subsistethOr sine, abs­que. 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.The soule. 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 souleViz. seated in it., 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.

[Page 40]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 theVerbum Fi­at. Word Fiat into the Majesty, into the Light againe: for the Sonne bring­eth it through the Anger and Death into the Eye of Holinesse again, at the right hand: into another world in God to the Angels; where­of there shall be further mention made hereafter.

Now we come againe to the sixt Forme of Fire.

250. Know then, wherefore wee have set the Crosse here; the✚. X. 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 NumberX or 10. Ten, is the first and also the last, and through it is death, and after death Hell, viz. the Wrath of the Darknesse; which isOr Extra Crucem. 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 itOr unmaste­red. uncensured, or else he will beOr make him­selfe a Devill in so doing. 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 withoutOr right Eyes, viz. Spi­rituall Eyes. 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 borneOr of God. in God is the right way to find it: for withoutThe New-birth. that, all is but Babell.

[Page 41]255. All lyeth in the will and in the earnestnesse, viz. that the will enter intoIn Magiam. 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 seekethHis cause and Ruler. its Master and Maker: viz. Astronomie, the Sulphur & Mercurium Sulphure and Mercurie, which hath its owne Principle, and there­in is the third Magick, viz. theMedicus. Physician; who seeketh theOr disease wh ch destroy­eth the health. cor­rupter and would heale it; but he findeth the fourth Magick, viz. theTheologus. Divine, who seeketh theThe curse of God. 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 aMagician: [...] Matth. 2.1. 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 areAdulterous. borne of whoredome, in theirMagia. Philosophia. Astrologia. Astronomia. Medicina. Theologia. Magick, Philosophie, Astrologie, Astronomie, Physick, and Divinity; Babell is the true Childe of none of these, she is a Refractory proud Bastard. Wee have knowne her in the A and O, searching for Philosophie and Astrologie, and haveOr found. knowne her to be a Whore in allSpecula mir­rours, or look­ing Glasses, or Expositions, representati­ons, and illu­strations, and similitudes in her teachings. Glas­ses, she committeth whoredome in all Glasses.

259. She saith she is the Eye, but she hath aOr squint-Eye. false Eye, that glim­mereth out of her whoredome, in Pride, Envie, and Anger, and her seate in the Magick is theOr back tur­ned. 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 borneOr live in Patience and Resignation. 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 [Page 42] 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 lustOr longing. 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 NumberX. 10. 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 theGreat Myste­rie. Mysterium Magnum is included in this Essence.

266. But now the middlemost in the Desire willeth to have aOr satiating. 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 SpiritOr quickneth, or enliveneth. Refresheth it selfe in the will, for Sulphur hath two formes in it, viz. Phur, Power, Sul: Light. power and Light.

267. And this together is the Essence borne out of all formes, it isMateria. Substanti­ality. 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 itsOr end, pitch, Bounds. limit: and it is the Essentiality, which by sinking entreth into Death, as is mentioned before: where the Wrath remaineth in Death; and it isOr quiet. 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 theOr Geni­trix, or Bea­rer. 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 continuethOr in. to Eternity: it isOr a. the Body of the Ternary (which is called God) and theOr a. body of Angels, so that the Spirit subsisteth in an Image; or else he would not be knowne.

[Page 43]271. Thus he knoweth himselfe in the Image, and seeketh the best Magick, and he findeth what he seeketh, and eateth it, and thereby giveth his will to the Divine Body, so that there is an Eter­nity in the Holy Principle.

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

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

274. But seeing all Essences arise from fire: Therefore we will cleerely set before you the Mysterium Magnum, and shew you Para­dise, if any to whom this is told and discovered, will be blinde, let him adventureTo perish. 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 greatestOr Nourish­ment. 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 EssenceIs. consistethIn. 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 goodOr taste. 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 bodyOr perisheth, or dyeth, or corrupteth, or departeth. 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 theDeath that is sunke downe into the Centre in a thing. insunken Death, and [Page 44] 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 notOr without. outwardly but within your selfe, with a true Magick will to finde God; for it is veryVisible. 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 aLonging, Sucking, Drawing. seeking of its owne, it seeketh a Glasse, to behold it selfe in, and it seeketh an Habitation, and draweth itOr in. by its de­sire into it selfe, and dwelleth therein, and that which is drawne in is water which receiveth the Light: else if the light did not dwell in the water, the deep of the world could not comprehend the Light: The water is the satiating of the Desire of the Light.

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

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

284. And thus you see, that the End goeth back againe, and seek­eth the beginning and no furtherOr outward­ly. 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 secondOr Forme. 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 goethOutward. 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 [Page 45] 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 theFoundation. 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 aOr Idea, or instance. 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: theResembleth the Father. Earth is the Es­sentiality of Wrath, and theThe Sonne. water of the Light, and theThe Holy Ghost. 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 peculiarOr third Principle. Principle, because it hath its owne life, and yet consisteth only in the Magick seeking of the Inward.

290. TheVerbum Fiat. Word Fiat, is theOr Maker, or Ruler, or Or­derer as an Artificer. 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 dothOr contri­ve, forme. Appeare. 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 worldOr is like a wheele that turneth round. 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 anAbyssal, bot­tomelesse. unsearchable beginning into it selfe, and keepeth it Eternally: and the other of them, is the Modell of the Eternall,Or contrived. Or conceived. Or formed. framed, and the body of it included in a limit: therefore the Turba must be considered, which destroyeth the included, framed [Page 46] 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, whichOr calleth it selfe twofold. 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 aArcanum. Or an hidden treasure. secret therein, as is incomprehensible to Reason.

297. Therefore have a care, poure Oyle into the wounds, that require healing; and consider what ChristMark 10.23, 24, 25. saith: how hard it is for that man to enter into the Kingdome of God, who is intangled withOr cares for the belly. worldly cares, having great power and honour.

298. You shall not finde this plant among the high ones of this world; forYou have no power with them. 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 noSoothing. 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 theOr Clarity. 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 theOr bottome. Ground: and if the beginning findeth the Ground, and that [Page 47] there be a limit in a thing, then the beginning proceedeth to the limit, and leaveth theOr former. first, and seeketh further till it finde the A­bysse: and then it must remaine in it selfe, and it can goe no fur­ther, for there is nothing beyond.

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

303. Then when the thing is destroyed, the Turba is naked with­out a body, and yet seeketh it selfe, and findeth it selfe, but withoutOr substance. 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 theOr Originall fire. 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 twofoldOr Forme. manner: in an incorruptible, and in a corruptible body: viz. the one in the fire of Wrath, and the other in the fire of Light,Viz. in the light fire. 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, isUnderstood to be. 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 itsOr substan­tiality, or Bo­dy. 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. theAstringent. harsh wrath in the Desire in the fire, a consuming, and a hunger: and yet an Eternall seeking, which is an eternall An­guish.

[Page 48]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 thenOr in its true similitude. 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 theOr threshing floare. Matth. 3.12. 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 [Page 49] 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 greatSeverity. 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 bodyCorrupteth or breaketh not. fadeth not, seeing Essentiality hath a be­ginning; and yet we can say with good ground, that it hath no End: for it must have aOr sure foundation to uphold it. 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 createdIn. 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 theOr Image. 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, andMay not. cannot live in the fire, and soThe Will. 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 thatOr maketh. 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, [Page 50] and yet it hath all the Formes of the Essences, which arise from the fire, in it, butOr imper­ceptible. unperceived: For it is gone quite out from the fire.

326. And therefore the life of its Essences is in the Liberty, and it is also desiring, and receiveth in the desire in its Essences, the power of the light, which shineth in the Liberty; which is power without Turba: For this fire is onely Love, which consumeth not, but yet alwayes desireth and satiateth, so that the will of the souleGetteth, or attracteth. 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 isEndued. 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:John 4. ver. 14. 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 Or dwelleth. Joh. 6.56. is in me and I in him.

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

331. And thus the Nin h number, is the life in the fire of God, and it isOr is called, or accounted the life in the presence of the Trinity. the life which standeth before the Ternarie: viz. an An­gell standing before the CrosseOr to set forth. for Gods workes of Wonder, andOr to set forth. the Heavenly Glory.

The10. X. ✚ Tenth Number and Forme of Fire. The GateInto the Ho­ly Trinity. 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 isNot one that is a bearer or bringer forth. 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 [Page 51] 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 the10. Tenth number at the Crosse, the Angels and soules areOr first quickned, or enlivened. awakened, and incorporated into the Heavenly Essenti­ality; though you must understand, that the Tenth number belong­eth to the place betweene the fift and sixtForme., 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 heSpeaketh out of all, &c. foundeth forth from all powers and Wonders: Therefore Isaiah calleth it aIsa. 9.6 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 theBy this Es­sence God himselfe is not meant, but the powers that flow from him. 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 hathOr created, or formed. made the Eternall a Corporeall spi­rit, which thing no Reason can comprehend, nor no sense finde out, and it isOr not to be dived into by us. unfadomable to us.

342. For no Spirit can found it selfe: It seeth well its deep even into the Abysse, but it comprehendeth not itsFormer, or moulder. Maker, it behol­deth [Page 52] him indeed, and diveth into him even to the Abysse, but it knoweth not itsForming, fashioning. 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 asThat is, as perfectly a Man. Quoad genus huma­num. highly graduated as its Father: but it is hidden to it, how it was in the seed: and though it found that, yet it knoweth not the time and place; for it was in the seed, in the Wonders, and in the Life a Spirit in the Won­ders: And here we are commanded to leave off diving any further, and to be silent.

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

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

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

347. God is a Spirit from Eternity without Ground and begin­ning; but the Spirit of the soule and of Angels, hath a beginning, and are in Gods hand: the Ternarie hath theOr Fan. casting shovell, which will purge theOr threshing-floare. 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 climbeWe should not goe be­yond Obedi­ence, Pati­ence, humili­ty and Chasti­ty, and live according to our owne self-will, and de­sire. above the Crosse, or if he doe, he will fall into Hell to the Devill.

349. God will have children neere him, and notSuch as will domineere. 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 theOr right. true soule is a Childe borne out of God.

350.Rom. 8.16. Gods Spirit witnesseth to our Spirits, that we are the Chil­dren of God, not in that manner, which Babell Imagineth, or dreameth. teacheth: who would so willingly be God upon Earth: but our soules are Children [Page 53] begotten of Gods seede, our heavenly body, which the heavenly souleOr is cloathed with all. 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 QuestionsAnswered.. 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 hisOr Trinity, Threenesse. 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 [Page 54] it selfe, and esteeme it selfe Nothing, and so to eate of the Love of God, as a twig feedeth upon a Tree: or to rise up in its Fire, and be a Tree of it selfe, and eate of that, and so getOr substan­tiality. Essentiality, viz. Or the body of a Creature. a creaturely Body.

3. The Nature of the soule is theThe same with the Cen­tre of Nature in the whole Nature. Centre it selfe, having seven spirits to propagate it selfe with, it is a whole substance come out of All substances, and a similitude of theNumber Three, or Trinity. Ternarie if it dwell in God: if not, then it is a similitude of Lucifer and all Devills, as its Pro­perty is.

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

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

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

1. THis hath been satisfied already. TheTrinitie, or number three. Ternarie, and all the three Principles did long to have a whole similitude in Essence and property, of the Essence of all Essences.

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

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

4. And as there is nothing higher then the soule, so there is no­thing that can destroy it, for it hath all things under it, and in it, it is a childe of theof the Eter­nall Essences that proceeded from God; or the Divine powers of the Deity. whole Essence of All Essences; as it was created at first.

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

1. EVery Spîrit without a body isCrude, raw, voyde, or na­ked, feeble, or vaine. empty, and knoweth not it selfe, and therefore every Spirit desireth a Body, for îts foode and for its habitation.

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

3. Hence the outward Image according to the Spirit of this world, with the outward Fiat wascontrived, or formed. conceived, and a body was created out of thet Matrix of the Earth: a Masse of Red Earth consisting of fire and water.Or Quintes­sence of the inward ground.

4. And the Heavenly Matrix also longed after the soule, and would that the soule should beare its Image, and tooke its ownThe word, or some other Cre­ator, or Ma­ker. Fiat, in the Creation of the Body; and did create therewith before the Earthly Fiat did create: it was first: for, out of the Centre of the Word, the Fiat went outOr by. with the Word: and thus the third Prin­ciple was created in the second.

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

6. And thus the inward Man was in heaven and his Essences were Paradisicall: hisLight, or lustre. Glance in the inward Eye was Maiesty, an incor­ruptible Body, which could speake the Language of God, and of Angels, and the Language of Nature: as we see in Adam Gen. 2.19, 20., that he could give names to all the Creatures, to every one according to its Essence and property, he was also in the outward Image, and yet knew not the outward Image, as indeed the body hath no knowledge.

[Page 56]7. And in this twofold body (which was created in the sixt Day, in the sixt houre of the Day, in the same houre in which Christ was hanged on the Crosse) after the body was finished theNote. Or Kingly. 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. TheTrinity, or Number three. Ternarie moved it selfe with the Creation, and breathing in of the soule, for it was in the Centre of the seed, as a budOr of grow­ing Essences. 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 lifeAt the same time. in the same manner with the soule, through the nostrills into the Heart, into the out­ward Heart, into theAdams first flesh. Earthly flesh, which was not then so Earthy, for it came from the Matrix, from theSucking, drawing, or longing. 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 theOr Property. 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 veryOr dange­rous. 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 itsThe Imagi­nation, or longing, or lusting of a woman with childe, inceptive Maker, as in theMonde sig­nifieth the Earthly Ma­trix of the E­lementary Macrocosme, in the Micro­cosme, wherein Menstruae, the Fiat ma­keth aMaketh 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. 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: whichOr signifi­eth. resembleth a sprouting through the fire, through the Anguish as through Death, and yet it is no Death, but a going forth out of it selfe into another source: standing thus in the midst between the two bowes, as a sprout springing out of the Crosse.

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

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

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

7. Therefore its will should sinke downe into soft humlilty, in the [Page 58] presence of God, and so it goeth out from the Turba of the Fire, for its will is not in it: and then there can be no Imagination which can bring forth such a Glasse, as in which it may behold it selfe in the Fire, and finde that it is a Lord; and so be proud, and rule it selfe by its owne Might, as Lucifer did, and Adam in Paradise.

8. We meane thus, the soule in it selfe is a Globe with a Crosse, and two Eyes, an Holy Divine one, and a wrathfull, hellish one in the Fire; this it should shut andOr hiddenly. 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 souleOr under. 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 inMalice, or abominations. wickednesse, and so loseth God, then it loseth the Crosse, and its Eye is a Hellish Eye, and its Turba in­troduceth the Forme, andIdea, or shape, or Image. Modell of an horrible Beast into the Eye, and into the Will and Spirit.

16. Therefore Christ called the Pharisees,Mat. 23.33. 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 [Page 59] 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;Viz. the Spirit. 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 otherMedicine, or Counsell. 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 theHow long he shall live. 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 itsOr subsisteth from it selfe. owne Essence, it maketh it selfe.

2. But though the soule be a twig out of the Tree, yet now it isOr entred into the con­dition of a Creature. become a creature, and is itsOr sui Juris, or a thing of it selfe. 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 [Page 60] selfe, and hath theCentrum Naturae. 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 theA work-ma­ster, or buil­der. Maker of the Soule, he created it, and therefore the Spirit of the soule should be obedient to the Holy Ghost, upon paine of losing the Inheritance of the Holy Ghost: viz. the Deity.

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

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

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

9. Christ said, If ye Mat. 17.20. have Faith as a graine of Mustard-seed, then y [...] might say to the Mountaine, be removed, and cast thy selfe into the sea: this is no vaine word without Truth: The will ((If it be strong) note what Faith is. 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 suchOr might. Power, that it can frame another Image in the Spirit, out of the Centre of Nature; it canChange the body into an­other shape. 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 thiskinde or manner of power. Forme is called Negromancy a Transmutation, where the inward over-powereth the outward, for it is Naturall; and wee understand that when1 Cor. 15.51. we shall all be changed, that change will be made thus by the same Turba which hath the first Fiat in it.

[Page 61]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 an­otherForme. manner of Image in the Sulphur, but the Devill readily mingleth himselfe therewith, for it is the Wonder of the Abysse over which he is Lord.

14. You must understand, that the earnest will (which otherwise is called Faith,) can doe great things with the Spirit,Note the power of the Will. 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 itA wicked man. a proud Devill; And also make a Devill anA childe of God. Booke of the three Principles. cap. 15. v. 64. An­gell, if it sinke it selfe into Death, into humility under the Crosse, and cast it selfe into the Spirit of God, and so submit to his Govern­ment, then it sinketh into the Eternity, out of the source into the still Nothing, which yet is All; and so it is in the beginning againe where God created it, and the Word Fiat which keepeth the Image of God, receiveth it againe.

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

16. And then also thirdly, the Spirit of the Soule hath power, to enter into another Man, into his Marrow and bones, viz. into the Sulphur: and to bring the Turba into him if he beOr wicked. 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 byOr the be­witching Whores. 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 isOr liable to the Turba. 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 areOr nullified. 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 theJosh. 10.12. 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 otherOr Wonders. Wonders.

21. It hath Death in its power, so that it can over-power that; if it ride in theThe will of the Holy Ghost. Chariot of the Bride. It can bridle and overcome the Devill; ifViz. will or Spirit of the soule. 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 toOr give, or afford. send forth such a Spirit out of it selfe; if it had not let in theTurba Mag­na. Note the soule must now seek this power in Jesus Christ. Great Turba into it selfe, which now giveth it the Rest.

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

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

25. It doth noOr Miracles. Wonder, except the Spirit of GodOr awaken it. 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 deadOr before. to him, he may keep a racket with his Turba in the Earthly Life, with his helpers the wicked men, this he hath but as a scorne in the sight of God: for he is a proud Spirit, and would be above the Wonders of God, but an humility canOr subdue. binde him.

27. After this manner every man may escape the falseOr Magus. Magician, and also the Negromancer: for no Power can touch him in whom [Page 63] 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 theOr Allmigh­tinesse. 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 itsOr Being. Essence: and if it must make the Essence to it selfe, then it can dwell in nothing that is strange to it, but in it selfe, in its owne Essence.

2. When God created the Soule, then the Holy GhostOr encompas­sed. cloathed it with the Tincture; for one part of the soule consisted in the Tin­cture, it wasOr without a body. naked of it selfe, as the glowing Fire isOr Source. 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 anotherOr Source. 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, norMight or ability. Power in it selfe, but the [Page 64] 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 isOr the. 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 GreatArcanum. 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;This white. 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. Or an Habi­tation. 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.

Mesch, mix­ture or concre­tion.13. And thus the Phur desireth flesh, that is, a r Masse of fire and water, and it is conceived and borne in the Tincture.

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

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

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

[Page 65]17. But, as to its Tincture proceeding from the Light, which ari­seth both from the fire and Light,The soule. 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 bloudRun out. 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 itsInheritance, owne Lands, or goods, or possession. Proprietary, and it is also a cause, that theOr poore. 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 hathOr created, or formed. 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 SpiritOr in this time of the body. while it stayes here in the body, can alter it selfe; which is done without its knowledge by the Imagination, viz. by the desire ofLust-sucht. 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 withoutOr substance. Essence, or Materiality; and that body is incomprehensible to the outward flesh.

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

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

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

[Page 66]26. And the New Birth is not at all after such a manner as Bab [...]ll teacheth: her matters are onely as it were a Glasse of the true way to God, but that Glasse must be broken, for Moses his Vayle is gone, we shall see hence-forward with cleere Paradisicall Eyes: we meane the Children of God.

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

1. MY beloved friend; I understand this Question to be meant con­cerning its Propagation; for Moses telleth you how it came in­to Adam, and we have declared that before; But if you aske con­cerning its Propagation, how it cometh into a childe, in theOr body of the Mother. Mo­thers wombe,Turne over a new leafe, or change our Copie. 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 ImageAfter, or ac­cording. 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 hadmight or abi­lity. 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 theProba, or Temptation. Triall.

4. But when he imaginedIn, or as, or with. 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 notBeget, or beare. 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, [Page 67] 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 inInability or weaknesse. impotence fell asleep: and then the se­cond Creation began, for God tooke the Tincture of the Water; as a twig out of Adams soule, and a Rib out of Adam, and halfe of the Crosse that was in Adam, andOr framed, or built a wo­man with them. made a woman of them.

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

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

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

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

12. Yet neverthelesse all the three Principles are in the seed,Note how the soule is before the conception. 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 wholeOr Being, or substance. Essence: For the soule is Essentiall in the seed, and in theOr out-bree­ding, or hatch­ing. Conception becommeth substantiall.

13. For so soone as the Fire isHammered by the Smith, or the Faber hath struck fire. 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 outwardRule, or Re­giment, or in­fluence. Do­minion to it selfe, viz. the Starres together with the Aire.

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

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

16. But that you may perceive, that the Man hath the Tincture of the Fire, and the woman the Tincture of the Light in the water, viz. the Tincture of Venus; you must observe the eager Imagina­tion of both towards one another: For the seed in the Essence ea­gerly seeketh the life, theMasculine. Mans in theFeminine. womans in Venus, and the womans in the Fire, in the Originall of Life: As wee have very [Page 68] 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 itAb extra, or externally. from without, but the three Principles have each of them its owneWork-master, work-man, or Smith. Artificer, oneForgeth or str [...]keth fire, Smiedet. worketh Fire in the Centre, and the other maketh Tincture and water, and the third maketh the EarthlyGreat My­sterie. Mysterium Magnum.

18. And yet it is not any new thing, but the very seed of Man and woman, and is onelyOr bred orth. 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 moreOr in a better condition. blessed then one that is old, whoOr harbour­eth the Devill. hath the Devill for his Guest.

4. But there are not many borneOr Saints. 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 haveOr evill. wicked Children, but God knoweth who are his.

5. You see it in Jacob and Esau, that strove in their MothersOr body. 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 cannotGrunden. 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 inTheir Reason, or Arts of Lo­gick, &c. 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 DivineOr might, or Authority. Jus Divinum. Power to your selves; Take heed what you doe: you shall see a­gainst whom you haveOr striven. 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 aOr twig springeth. 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 inOr wrestling, or contending. 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 inOr by. 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 [Page 70] Turba neither: It is indeed an evill Childe, yet if it turne, it may with the Imagination, enter into theIn verbum Domini. Word of the Lord.

8. But it is rare, and seldome cometh to passe, that a black Ra­ven becometh white: but where it is butOne parent good, the other evill. 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 gatherGoods, Riches. 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 whichOr ungroun­dable. is unsearchable, and yet seeketh and maketh a ground in it selfe, that hath its Originall and seat in its firstForming, or making. 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 oneOr resem­blance. Glasse according to the other, untill it finde the first again: viz. the unsearchable limit.

2. Thus also is the soule, it is in GodOr formed. conceived in theOr Sonne, or Word. 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 aor splendour. 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 theOr concave, do [...]le, or hol­low pit, or dint, or fur­row of the Heart, prae­cordia. [...]. 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 trueIg [...]is saber. Vulcanus. 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 andInward senses. senses; also the five chiefe Coun­sellours, viz. theOr outward senses. five senses; which arise from the five Spirits of understanding, as we have declared in ourThreefold life. third Booke; and in [Page 71] ourThree Prin­ciples. second, and also in ourAurora. first.

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

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

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

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

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

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

1. WE must consider, that if the Sun were taken away out of this world, that all things would be in Darkenesse, and then out­ward Reason would say, we are in darke Death and in theOr bitter­nesse. 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 theViz. the light of the Sun. 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 dothGive, make, or cause. afford darknesse: it is free as [Page 72] the Eye of God, which beholdeth it selfe through aOr Being, or Essence. substance.

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

5. Thus we earnestly give you to understand, that wee have no Light is all ourmatters, or businesse. Note the cause of our spiritu­all blindnesse. 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 thingIt was set upon.

6▪ Thou must here understand, the Spirit and will of the soule, for the Prison of the soule is a DarkeCave, or hole. valeVoyde of Light. 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 cannotOr reach. 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 isOr in two halves, or parts. 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 beOr shut up. 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. Note, Pride is the fiery life, and the refle­ction of Cove­tousnesse, as in a Glasse. Covetousnesse, which hath brought forth Pride, which is the fiery life of Covetousnesse) into thy will: so that thy will sticketh wholly in Earthlinesse; thou wouldst darken Gods Majesty, and thy spirit and will would neverthelesse stick in Co­vetousnesse, and burne out with the fiery source of the soule, as a Reflection in a Glasse, viz. in Pride, and thou shouldest not be able to reach the Majesty of God.

[Page 73]13. Nay if thou shouldst sit in the Crosse of the HolyOr Trinity. 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 aLooking-Glasse also as a sport. Glasse, and this is the right way which followeth.

The exceeding PreciousOr Gate of the Day spring from on high. 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; theIn Resignati­on. one looketh into Eternity, theIn self-hood. 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 thisViz. the left Eye. other Eye back into the Longing; but with the Right Eye alwayes draw the left backwards to thee, and let notThe left, or Eye of Nature. 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 notCovetous­nesse, Envie, Pride, or An­ger. 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 inSomewhat wherein it trusteth. Matter.

21. Thus, when thy Earthly body perisheth, thou shalt see with the right Eye, all the WondersOr which are in the Eye of Reason. in the Left Eye; which thou hast wrought and found out here; and when the Earthly life is gone, [Page 74] then thy left Eye is free from theEphes. 2.3. [...]. 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 dothOr solace it selfe. 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 itOr the un­derstanding of the whole Scripture is contained in it. is the whole Scripture, whatsoever hath been written from the beginning of the world hitherto; but this is a rare and preciousSight, or vision. 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 honestOr employ­ment. 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 thisOr Lesson. 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, andOr make its Nest therein. 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.

[Page 75]29. And yet it consistethOr of. 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;The soule. 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 beestFaithfull, and sincere. upright, thou bringest thy wonders into this Image, and doe it thus: set thy left will upon the worke which thou doest, and consider that thou art Gods servant in the vineyard of God, and labour faithfully.

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

33. Give Reason noOr leave. 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 noOr leave. 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 fireOr percei­veth. tasteth Gods Light; how exceedingOr friendly. 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, [Page 76] and Humility towards God, and thy Brother: for thy brothers soule is a fellow-member with thy soule, thy brothers joy in Heaven with God, is also thy joy, his Wonders are also thy Wonders.

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

41. Therefore yee Elect Children of God, who are borne againe in Christ, take it into Consideration, depart from Covetousnesse and self-will: yee have been a long time led blindfold in Babell; goe out from her, you are called with aStrong, or loud, soun­ding voyce. 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,Viz. the Eter­nall Word. together with the new sprout, which groweth in the Mother, shall and must be cast into the Lake of Brimstone, with the Dragons Whore in Babell.

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

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

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

2. It eateth Gods flesh and Christs Body, and by this eating the Divine Body, doth also growOr to, or from, or out of it, or as a Chicken grow­eth in an Egge. in it, so that it thus gets the Divine [Page 77] Body, and so becommeth Gods Childe, not onely a similttude, but a Childe borne in God out of his Essences, and liveth in God.

3. When it heareth Gods Children teach, and speake Gods word (even in this world) it receiveth it, and eateth it.Note the foode of the Soule.

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 hisThe Author calleth Bap­tisme and the Supper of the Lord two Te­staments. Testaments are nothing else.

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

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

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

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

9. The Magia maketh substance: for in the Eternall Nothing there is Nothing; but the Magia createthSomething. 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 ourThreefold life. 13. Chap. third Booke, and there he shall finde the Circum­stances, concerning theSeele-Messe, the foode Messe Supper, or ea­ting of the soule. 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 verysublime, or sharp, or sub­tile. 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 Godspleasure. Command, and hath put its Imagination into the Earthly Spirit, where the Turba which brought the Earthly Monster into its Noble Image, instantly tooke it captive, and so the Turba instantly sought, and found the Limit, in which the Image perished; and if the Word had notSet it selfe in the middest. 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: forViz. the Tur­ba. 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 [Page 79] God, yetThe Turba. it possesseth the outward body still, and consumeth it, for it pierceth through it even to the Abysse, and there it findeth that it is onely a Glasse of the Eternall, and then it goeth forth from the Glasse into the Eternall, and lets the body lie in the Nothing.

8. Also you know well; that the soule, with the body in the seed, is halfe Earthy: for it is Sulphur, that is,Phur is pow­er, Matter, or substance. Phur andSul is Spirit, or Light. SulIn one ano­ther. 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 MothersOr body. wombe.

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

11. The soule is not wholly forsaken of God, so farre as the Father and Mother areOr vertuous. 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 withoutExternall Baptisme. 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 theThat which belongeth to Faith. Faiths-part passeth through to God.

12. But the matter is farre otherwise with wicked Parents; if the Childe die in the Mothers wombeVide Que­stion. 19. ver. 12. 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 committedActuall. sinne; but it is a spirit in the source, quite voyde of selfe-desire, and wonders, it is like bur­ning Brimstone, like theWandring false Lights, that lead peo­ple astray in the night. [...]. 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. AlthoughOr one that is learned in the letter, or carnall Reason. Mr. Sophister may herein have otherMeaning, or Opinion. 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 isAusgebru­tet, engendred, or hatched. conceived in the Earthly seed, and bringeth the Turba of the bo­dy with it, which also hath begirt the soule.

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

[Page 80]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 mayStand, or appeare before God. 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 heTooke Gods Government upon himselfe. drew the Kingdome of God into his owne Jurisdi­ction: and made a meere fable of the New-birth, which very Chil­dren will be ashamed of, when it shall be day?

21. Wee can say with good ground, that Antichrists teaching is butA meere flourish, ca­sting a mist be­fore the Eyes, jugling. beating of the Aire, a slight of the Serpent which continually beguileth Eve.

22. Thus we know, that no soule commeth into the world with­out sinne, each bringeth theDisharmony. 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 EarthlyDisharmony. Desire.

23. Now, body and soule are thusSeeking, or strife of the foure Ele­ments. bound together, untill the Turba findeth theOr knit. Limit of the body, and then it seeketh the works of the body, as is above mentioned.Or End.

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

1. AS it is mentioned before, so it is: the Turba with the EarthlySeeking, or longing. Desire come together into this world, and so the soule is strong­ly drawne by two; viz. by theVerbum Do­mini. 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, [Page 81] then it becommeth borne againe, and so beommeth Gods Image.

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

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

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

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

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

7. But if we set our will upon theCovetous­nesse, or earth­ly desire, viz. Pride, Goods, Power, and Honour. 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 MothersOr body. wombe, be it begotten by holy or unholy Parents.

9. And as the Abysse and the Anger of God, and also the earthly world depend wholly on God the Father; and yet cannot compre­hend, and touch his Heart and Spirit: so it is also with the Childe in the Mothers wombe, if it be begotten by godly Parents, then each PrincipleOr hath a part, or one part, or share in it. Note this yee perfectists. 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 itExeommu­nicated. 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 continueOr the Com­bate. 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.

Note three beare rule in Man.5. For the soule hath the Government of the Fire, and it is the cause of the life of all three: and theThe Spirit of the Soule. 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) toThe outward Spirit. 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 theMysterium. Mystery, wherein theArcanum. secret of GreatestOr hidden­nesse. 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 [Page 83] 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 itsSeeking, or Desire. 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 anSubstantiall, or Devill in­canrate. Essentiall Devill, in the Inward Image: therefore here it is necessary, that the outward Spirit powreViz. humility. water into the fire, that it may hold thatOr sterne. strong Spirit captive, and that seeing it will not be Gods Image, it mayAt least. remaine a Beast in the Inward Image.

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

12. My beloved Children, who are borneOr of. 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 EternallMagia or Desire. 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 aOr the twinckling of an Eye. 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, andOr malice, and wicked­nesse. 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.

[Page 84]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 beOr kindled. 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 aOr life, or working. 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 theOr property. 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 [Page 85] against the Spirit: the Life of the outward flesh is a Glasse of the most Inward fire life, viz. of the life of the soule; and the life of the Spirit of the Soule, with the Light of the Tincture, is the middlemost Life, and yet it is borne out of the soule.

7. But understand our depth aright: the Spirit of the soule, wherein the Divine Image confistech, ariseth in the fire, and is first of all, the will to the Fire, but when theOr wrathfull desire, and in­dignation of the fire. 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, butOr second. 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 suchOr Aking property. Anguish source in the Eternall Liberty: and it is a moving, a driving and anOr feeling. acknow­ledging of the Anguishing Nature; it hath all theOr springing vertues. 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,Or Kingly. 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 twofoldOr Quality. 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 theOr Gods bo­dy. 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 theVehemency or fiercenesse. wrathfulnesse, viz. the great Wonders which lie in theIn the secret, or hidden My­st [...]rie of Eter­n [...]ty. Arcanum, in theSternnesse, or fiercenesse. or strength. 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 theThe habitati­on, or sweet taste. 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 aSeeking, or longing. Desire, an in­comprehensible Glasse, in which the Mystery is beheld, but it would [Page 86] 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 becommethDesirous. Magicall and hungry after Nature.

16. It is aOr seeking. or Desire. longing in the Eternall Longing, and would faine have a body, therefore give it Sol, viz. the Soule;Or for a bo­dy. 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 aOr similitude, figure, or Pa­rable. Glasse or Heaven; but Gold wherewith you vaunt, which for so long a time hath been your Idoll-God: and your blindeOr Cowes-eyes. 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 yourOr direction. Counsell, neither doth it inquire for your Art: yea the Mysterie is growne also without your Art, it hath its owne schoole; like the Apostles on the Day of Pentecost, who spake with many Languages and Tongues without premeditation and Art, and so is this simplicity in like manner.

20. And this foretelleth thy Fall O Babell, That you may be warned of it. that thou mayest know it: no wrath nor Anger will help you; the Starre is borne which leadeth theMagi. wisemen out of the East-Country: but seek thou onely where thou art, and finde thy selfe; and cast theWrangling, malice, and Tyranny. 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 [Page 87] 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 ourOr trade. living? why doe we not minde our bread onely according to outward Reason?

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

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

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

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

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

27. O childe of Man! thinke upon this; be yet warned, wee speake very seriously, out of a wonderfull Eye, ye shall very short­ly finde it by experience; there is yet a little time; for the begin­ning hath already found the end: this is a little Rose out of the Be­ginning; see yet, and put covetousnesse out of yourOr sight. 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 theirOr Example. 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 throughOr Specta­cles. a Glasse.

31. God is even before you, he is in you; confesse to him, come to him with the lost Sonne; there is no other can take the Turba from you, you cannot enter but through Death into the other world, whither your Hypocrites can never come; otherwise there is no for­givenesse [Page 88] 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 giveGod, faire words. 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 whetherA childe of Grace can be found in her. 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 veryOr deepe. 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 [Page 89] Death is; he shall surely taste what it is, when one Principle (viz. the life) perisheth.

3. You understood before that allThings, or substances. Essences areSee the Book of the small six Points. Point 5. ver. 65. Magicall, and that one is alwayes theOr Resem­blance. 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 isOr retired. 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 withoutOr paine. source.

6. For there is nothing that maketh it aOr dieth, or falleth away. 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 bodyOr dieth, or falleth away. 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 theSubstance, or drosse. Phur.

11. And thus the fire becommeth weake, and passeth into Dark­nesse, except the Spirit have heavenlySubstantia­lity, the Glans of the Majesty; the glorified body of Christ; and Adams body before he slept: Sophia's wedding Gar­ment. Essentiality, viz. the Di­vine Body; and then the Fire (viz. the true soule) receiveth that milde body for aOr glorified body. Sulphur, and so the soule burneth in the Love-fire, and is quite gone out from the firstViz. the Ele­mentary fire of the out­ward Nature. Fire-life.

12. It is now in Gods Principle: the firstThe fire of the wrath of the outward Life. wrathfull Fire cannot touch it in Eternity, for it hath received another Source, and is [Page 90] truly borne againe, and knoweth no more of the first Life, for it is swallowed up in theOr Magick. Magia.

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

14. Therefore we here understand, that this Mysterie hath been so manifested in its parting, that it cannot beOr made one againe. 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 theOr parting of the soule from the body. 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 introducedOr middle-most between the beginning▪ and the end, 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 owneSkie, recepta­cle or subtility. 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 aAnxious, mad, senslesse, giddy wheele. 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 strongOr Astrin­gency, first Forme. harshnesse, and bit­ternesse: and the bitternesse continually seeketh the2. Fire, and would evaporate it, but the Astringency holds it captive; so that it is onely an horrible4. and 3. 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 continually3. and 4. made in the outward life; viz. Covetousnesse, Pride, cursing, swearing, reviling, backbiting, slandering,Or did, or wrought. murder, hatred,Cruelty. wrath, anger falshood; this is its food, sport, andRage, or sur­linesse. pastime: for the Turba in the will taketh the substance with it: Its workes follow it.Worke, or businesse.

[Page 91]21. And although it hath done some good, yet that is done onely inOr Hypocri­sie. 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 theOr paine. 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 strangeOr paine. 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 andOr wicked. 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 Devillwhippeth. 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: theOr blasphe­mer. scor­ner swalloweth downe the Turba of those abominations, which he here belched forth: the false slandering heart hath the fourth forme, viz. the greatOr Aking. Anguish.

27. For, the Turba standeth in the Circle of the Fire, viz. in the heart of the soule; and false speaking, lying andIdle words unfaithful­nesse, or jee­ring. untruthes are an abomination and gnawing, and make it curse it selfe.

28. A Potentate who hath oppressed the poore, and consumed hisOr lahour. sweat in Pride, he rideth in the curses of the poore in the height of Fire; for all theOr miseries. necessities of the poore stick in him.

[Page 92]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 hisOr right. 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 withoutOr paine, or working pro­perty, or Na­ture. 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.

[Page 93]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 theOr workes. 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 SpiritsFigurales Spiritus. in figure, without Corporality, they have beene from Eternity as in a Magia, one hath swallowed up the other in the Magia.

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

12. Now if the wicked soules had brought no substance into their wills, then they should have no paine,Note the con­dition of the wicked soules, of such In­fants, as die in their Mothers wombe, and in innocence, be­fore they com­mit sinne actu­ally. 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 wasOr breathed. 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, noEvill, paine, or hurt can come at it. 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, cancomprehend, inclose, keepe, or withold it. 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 GodsOr substance. Essence.

3. It remaineth in itsDeedes, and wonders and Essences, which it wrought here: It beholdeth the Majesty of God, and the Angels, face to face.

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

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

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

[Page 95]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 aThe small threed of Faith. 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 theOr workes. 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 anyOr Source. 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 theirOr workes. 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 greatGulfe, or distance. Space between them, and the holy soules that are in Christs flesh [Page 96] and Bloud; but not a Principle, they are in one and the same Prin­ciple.

16. But a Spirit without a body hath not thatOr Power. 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; Rev. 6.9, 10, 11. 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 mostthe innermost is the utter Darknesse. innermost, which also is the most uttermost of all Darknesse; they dare not goe up and downe, they remaine meerely with the bo­dy, in theirEssence or workes. 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 withoutEssence and feeling. 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 makeShew jugling tricks. Apparitions in theOr Spirit of the Aire. sydereall Spirit.

20. As many appeare againe in the Astrall Spirit, and seekeOr Rest. 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 theirOr Pompe, and shew. trickes lie in the Darknesse: and they expect the last Judge­ment.

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

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

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

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

[Page 97]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 aThe body of Christ. Body, which ex­pecteth onely theOr workes. Wonders of the body at the last Day; it hathConceived, or formed. comprehended them already in the Will, but at the Day of Judge­ment it must stand before the Judgement.

26. All soules good and bad shall every one receive their Sen­tence and Reward: The Holy shall be set in the presence of the wick­ed, that they may see andOr taste. feele the cause of theirOr source. 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 owneOr soure. Property.

29. The Fiction of outward Reason, without the knowledge of the Principles isOr a false Glasse, a Con­ceit. 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 theSkies Mansi­ons, or Spheares. Aether is our Principality, and Kingdome.

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

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

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

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

1. THis Question containeth the exceeding joyfull Gate of Glory, leading to the knowledge of theOr Trium­phant. 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 withoutThe body of Christ. 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 itsOr workes. which it did here. 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 andOr fully. 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 brightOr Crowne of Victory. Triumphant Garland; which at the last Day, they shall put on upon the New body.

7. They that have done much Good, they see that plainely shining in the will.

8. They who have been scorned, contemned, persecuted, and slaine for Christs Doctrine, honour, and Truths sake, they see the Triumphant Victory, like one that hath overcome his Enemie in a fight, and then sets it forth Triumphantly to his Prince or King, and for which he hath exceeding great Glory, when his King receiveth him with great joy: and keepes him with him for his faithfull as­sistant.

[Page 99]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 themOr who they have tyran­nised over. 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, inOr Old body. 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 theOr workes. Wonders stand in the first Image.

13. But the Turba, with the outward Kingdome of the outward Source is gone, forThe first Image. 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 greatClarity, Transfigura­tion, or bright­nesse. 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 hathOr wrought. conceived.

17. Its many hearty Prayers, wishes, and good deedes in love to its Neighbour, are its food which it eateth, and joyfully enjoyeth, [Page 100] 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 theOr workes. 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 theThe great Holy soules. 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 GodsOr Power. vertue, in the Divine Body; and Christ is in God; God is become Christ.

21. And so theyOr are cloth­ed with. weare Christs Body in God, and yet waite for their first Adamicall holy Body, with theViz. The workes and deedes, which were done by the Elementary Body, during the whole life. Wonders, which shall be put upon them with ParadisicallOr quality. property.

22. For, Gods purpose must stand, he created the first BodyOr in. 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 [Page 101] 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 hisMost malici­oius. 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 thereRising, boy­ling properties. 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, ourThe wrath of the Eternall Nature. Mother is his life, wee will over­throw his strong Tower at once.

34. They have the minde of Souldiers, that scale Forts and walls, and thinke the Citie is theirs, though indeed they loose their lives and never get it.

35. You must understand, that Hell is against Heaven, and the In­habitants thereof against the Inhabitants of Heaven; and this in God is also a great Wonder, all maketh for his Glory.

The three and twentieth Question. Whether doe the Soules of the wicked, without difference, (for so long a time before the Day of Judgement) feele any ease, or Refreshment?

1. A Thing whîch goeth into an Eternall Entrance, is also in the Eter­nall End; who can put any thing into his hand that is a far off, and not present where it is to be done? he must give it onely into his hand that is by, to receive it: And that thing, which with its will is gone forth out of it selfe, can receive nothing within it selfe, because it desireth nothing within it selfe.

2. Thus it is with the wicked, in this world: he is gone with his will out of himselfe into Covetousnesse, Pride and pleasure, into vices, gormandizing, tipling and whoring, also into Gluttony: his will is continually bent to dispise the poore; in scorne and disgrace to plague the poore, and to tread him downe by Authority.

3. He hath corrupted Judgement with lies and bribes, and con­tinually swallowed downe unrighteousnesse as a Cow drinketh water; all that hath come from him hath beenOr cruell. 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, whoHad gotten an Office. 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 bodyOr returnes to Earth. dieth, then the Turba layeth hold of this in the Spirit.

[Page 103]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 butInflamed. 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 theirEmployment, or Office. workes which they did here, and continually desire to doe them more still: it grieveth them that they did not afflict the honest more then they did; their will is just so as it was here.

9. They are Spirits of Pride, like the Devill, a Covetous devou­ring Spirit, which devoureth their abominations which they com­mitted here: their joy is onely to thinke how they will contemne God, and be their owne Lords, this is their recreation and refresh­ing, and no other.

10. For, how should they receive any other refreshing? when they dare not for shame lift up their eyes to God, nor dare they flie to the Saints, whom they have here scorned; they are ashamed to doe that, for their falshood continually smiteth them on the face, and their malice and falshood boyleth up from Eternity to Eternity.

11. When but the least thought of the last Day, commeth into their mindes, then feare and horrour stirreth in them: they rather let that thought alone, and recreate themselves in haughtinesse.

12. And this is also a Wonder, and the greatest Wonder of All, that anOr an Image of Love. Angell should become such a furiousOr mad sense­lesse Image of Anger, and wrath. Devill: and so the Power of Gods Anger commeth to be manifest in God: for God hath manifested himselfe according to bothThe Eye of Love, and the Eye of wrath. 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 itsOr Jawes. 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 [Page 104] 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 yourDwelling, or Prison. wages and Kingdome.

18. GodSends you Crosses. 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 sensiblyHelp, or doe them good. availe them, or no?

1. MY beloved friend, looke upon the Rich man, and poore Laza­rus, so you shall finde that there is a greatOr Gulfe. Luc. 16.20. 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.

Psal. The Prayer and wish of the Righteous pierceth into Heaven, and not into Hell: the Scripture also telleth you, out of Hell there is noOr delive­rance. 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 [Page 105] 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 aThe threed of Faith, which is small and weake. 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 itsCondition, or property, or miserie. source, if it be made with all Earnestnesse.

8. For, it is neither in Hell, nor in Heaven; but in the Gate, in the middle source of the Principle, where fire and Light sever them­selves, and is held by its Turba, that alwayes seekethOr to de­voure it. the fire: But then this small twig which it hathOr compre­hended. 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 theOr source. paine into the meeknesse of Heaven.

9. And although many a soule is held aOr tedious while. sufficient while, yet the Anger cannot devoure that small Faith, but must at last let it goe.

10. But I leave it to him, to try what this is, who wilfully perse­vereth in sinne till his End, and then first desireth to be saved: and then thePriest, or Minister. Pope forsooth must save him: he shall finde it by wofull experience.

11. We say, that a mans hearty fervent prayer stands such a one in stead; for, a zealous, earnest, faithfull Prayer hath power to break open the Gates of the Deep, it breaketh open a whole Principle, and seeketh; and if there be any thing there, that is capable of its will, that taketh hold of it; viz. the poore soule in its source of sinne eceiveth the earnest, Divine will of its loving Brother, and so is [Page 106] strengthned; and in its brothers Spirit and will, is able to sinke downe out of the Anguish, through Death, and attaine the Kingdome of God.

12. But in its glorification it cannot availe it; for, it shineth forth out of its owne Essence and will: The soule of a Neighbour goeth no further then death with it: (yet it is not the [neighbours] soule but the Spirit and will of his soule that doth so) and there the An­ger parteth, and then it is released from the wrath; and then the Spirit entreth againe into its owne soule.

13. In Popery much jugling hath been invented about this, in saying Masse for a soule, and that for money onely: but this hath been a great cheat of the Pope of Babell; for there is earnestnesse required, to wrestle with the Anger of God, and overcome it.

14. Yet we confesse, and acknowledge readily that the Church of Christ hath great power to ransome such a soule; if with fervency and Earnestnesse it doe it: as it was done in the Primitive Church, when they had holy people, and Holy Priests, who performed their Ministry in reall Earnestnesse.

15. They indeed effected somewhat, but not in such a way as the Pope boasteth of saying, that he hath the Key, and that he can set out a soule with hisOr Pardon. blessing when he will, if a man will but give him money: This is a lye.

16. If he be Holy, then he beareth theMysterium Magnum. 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 earnestThe first most inward Ground. Principle; the Prayer of the Covetous goeth into hisOr Christ. Hutch: we say, that all service which is done in the Church of Christ for Money, belongeth to Antichrist in Babell, forOr they set their hearts upon it. their hearts depend upon it: It were better men gave them meat and drinke, and necessaries, but no money: and then they should not set their hearts so much upon it.

18. Wha [...] [...] a Spirit seeke and finde in the Mysterie, when it selfe is not in the Mysterie? O! there is a great deceit in that, when it is Day, you will see that it is so: ye are still in darknesse, in the Mysterie, so egregiously hath Babell blinded you.

19. And it onely is (because you have regarded Art and Favour, and not the Spirit God) therefore notorious delusions are seised up­on you, so that you believe the Spirits of lies, who speake Delusions infine outside, seeming holi­nesse. Hypocrisie; on these you depend, and stick to them, and cause Hypocrisie by your Errour: Observe well what the Revelations of John and Daniel telleth you! It is Day, the Reward will shortly fol­low.

[Page 107]20. Ye have Teachers now, that whollyOr cast to the ground. 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 theMalice, sin, and the An­ger of God, for the destruction of the world. 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 theOr workings. Wonders of the Anger, they shall both be delivered to theOr punish­ment, or cala­mity. Turba together.

22. Let this Spirit tell you this, it is your owne Prophet, he is borne out of yourDisputing, or contention. Turba upon theFinishing of the sixt Seale. Crowne: Awake, or else your selves must be devoured one by another.

23. For, it is no stranger that consumeth you, but your owneOr sinne, or malice. Turba, which is come to the Limit; O! boast not so much as you doe of a golden time, it is a time of Wonders.

The five and twentieth Question. What is the Hand of God, and the Bosome of Abraham?

1. IT hath been sufficiently cleared already, that it is the Essentiall Omnipresence of God; but in its owne Principle: as the Rich man who was in Hell, could not obtaine that Abraham should send Lazarus to him, with one drop of cold water to coole his tongue in those flames: Abraham said, there was a great Gulfe between them; that is, a whole Principle.

2. But the bosome of Abraham is to be understood thus: Abra­ham was the Father of all the Faithfull; and God gave him the Pro­mise, that in his seed all people should be blessed; this was to be un­derstood of the Messia Chtist, who would become man in theOr Beleevers. 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 [Page 108] of Abraham, then we goe into the bosome of Abraham, viz. Into the Pro­mise that is made to us by the Trinity. into our Promise: and Christ is borne in us, in the bosome of Faith; this is the fulfillîng [of the Promise.]

5. And thus; in Humility; we are with Lazarus in the bosome of Abraham; for Christ is Abraham: Christ was promised to Abraham, and now he hath him, and wee also: and so we come into Abrahams bosome, and are his Children in the Promise, and Christ is the ful­filling of it, and we in the fulfilling are in the bosome of Abraham, and are the seed of Abraham, by Faith and Spirit.

6. Heare O ye blinde Jewes, open your Eyes: what was meant by Abrahams Circumcision, nothing else, but that sinne should be drowned in the bloud and death of Christ, who shed his bloud for the Children of the Faith of Abraham, and so [we] be regenerated in this bloud, as in a heavenly Tincture.

7. Abraham and his Children drowned sinne in their bloud by Faith in Christ, who should become Man in their bloud; and now it is fulfilled: and therefore God hath set the seale of FaithThat is in the Essence, or in the water. 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)Or arise. 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 theOr Giver. 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 theOr worke. Essence, for that will remaineth in the Essence, but he that is at liberty, he fin­deth [Page 109] Eternity and the Kingdome of Grace therein, and the Promise also, together with the Essence, and so the worke dwelleth in the Will, and is the wills houshold servant.

14. Thus you understand (if you have your sight) all the Old Testament; this is the onely ground; though comprised but in brief: If we write upon Moses, you shall finde it wholly there: and thus we have shewen you the true ground of the bosome of Abraham, and of the true Christian Religion.

15. He that teacheth otherwise is of Babell; beware of him, he hath not Christs Spirit: but he is Ismaell; and seeketh but in his owne conceit.

16. O! thou deare Christendome, doe but open thine Eyes, or else it will no more shine so cleerely upon thee; goe yet to Lazarus in the bosome of Abraham.

The six and twentieth Question. Whether doe the Soules of the Dead take care about Men, Children, friends, and goods? And whether doe they know, see, al­low, or disallow their purposes, and endeavours.

1. MY beloved friend: this Question is beyond the reach of all hu­mane Reason, and knowledge according to outward Reason; But seeing we are Abrahams Children, we have also Abrahams Spirit in Christ: and as Abraham looked back upon the Promise in Paradise, and then also forward unto the fulfilling of the Promise, so that he saw in the whole Body of Christ, what was yet to be brought to passe in theOr the time between both the beginning and the End. 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 [Page 110] 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,Viz. in his outward Rea­son, or in the Old Adam. I understand it not: for if I should understand it, then I should dwell in the separated soule, and must have the very same spirit, and knowledge of that soule.

7. But now seeing we are one body in Christ, we have all of us Christs Spirit; therefore in Christ we all see out of one Spirit, and have one knowledge; for he is become man in us, and all holy soules are our fellow-members, all begotten out of one: and we all have one will in Christ, in the true bosome of Abraham.

8. And now we have obtained strength to reveale this hidden thing to you in Christ; for our soules seeth in their soule; not as if they came to us, but we goe to them: for they are in perfection, and we butIn part, or in imperfection. 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 theirOr stay in that condition. 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 [Page 111] 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 EarthlyOr affaires. 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 theSaul. 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 aOr the body of Christ. 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 inIn Arcano, in the most in­ward Myste­rie. 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.

[Page 112]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, andMakes hor­rour in the Magia. terrifieth the Magia, so that the Elementary Spirit is astonished, andOr raiseth up. awakeneth the body.

23. Also you must know this, that all is done Magically in the will, withoutRaising of the p [...]e, or pro­p [...]ty. 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 withoutTheir pray­ing, or inter­cession for us. 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 aA separated soule of a Saint. 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 anyOr blessed soule. Angell: they all wish that Gods Kingdome may [Page 113] 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 wroughtOr Miracles. 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 theViz. the will that is strong. 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 evenOr breake in peeces. 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 theOr depar­ture. 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 GodsOr Miracles. 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 [Page 114] of them, but they doe not at all regard false workes: for, they dwell in another Principle, into which no evill worke can come, nay, they doe not so, nor doe they enquire after that which belongeth to the Devill: also they know nothing but that which reacheth to their Principle.

42. Children, Parents, friends, and strangers are all alike to them; for, in Heaven we are all Brethren: They take no greater care of Pa­rents, or Children then they doe of others, unlesse they serve God, and then their service of God is acceptable and joyfull to them; but they enter not into theirThe evill which they doe or suffer justly. 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 SoulesOr in Death. 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, theUncleannesse, or drosse. Turba of that must remaine in the Fire, according to the words ofThe words of Christ in Paul. 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 notOr bring them into act. 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 [Page 115] 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 hisOr Employ­ment. 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: NoNo holy soule. soule imagineth into Hell, it is Enmity to it.

The nine and twentieth Question. What is the Soules Rest,Or Resurre­ction. Awakening andClarification, or transfigu­ration. Glorification?

1. THis is already sufficiently cleared; their Rest is without Essence in the stillnesse, where they are in Gods hand, and noPaine, or Turba. 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 theViz. the Spi­rit of the soule. Spirit entreth into the Majesty of God, and receiveth Joy, andGlorious il­lustration. Clarity: and so all this time they trim their Lamps, that they may the morecheerefully. readily receive their bridegrome in their New bodies.

3. There is a very sweet, Magicall, Paradisicall joy in them: but Paradise is not yet fullyStirring, or working. manifested in them, with totall perfection, for that belongeth to the New body, [which shall rise] out of the Earth.

4. The first body which God created, and Christ redeemed with his bloud, that will bring the Wonders with it, and enter againe in­to Paradise, and be clothed with the Majesty of God, and then the Tabernacle of God is with Men.

The thirtieth Question. What is the Difference between the Resurrection of the flesh, and of the Soule, both of the Living and of the Dead?

1. CHrist saith concerning this, that there shall be a great difference: therefore we direct you t [...] [...]he Scripture, for it shall come to passe just according to the Holy Scripture.

2. Seeing that humane Reason cannot search, or finde it out, how should I answer you more then the Scripture speaketh of? yet seeing you so earnestly desire, and long to know these things, you even become the Finder in your seeking, and I am but the Instru­ment.

[Page 117]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 hisOffice, Autho­rity, Power, or Jurisdi­ction. 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 hisViz. his per­turbation, ma­lice, and wick­ednesse maketh a figure of it. Turba taketh it in; îf he hath been a jeering scorner and Reviler, and now would faine be delivered from hisOr sinne. 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 anSevere. 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 shallOr passe away. 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 theDisturbance, or confusion. Tur­ba, upon theOr when the measure of your sinne is full. Crowne; theThe Spirit of the awakened wickednesses. Spirit of your owne Turba declareth this unto you: for, the End hath found the beginning: thus the [Page 118] Or workes. Essences of the whole world are brought toThat they may be seen. Light in the middle, and thence your Prophet ariseth, viz. from theOr workes. 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 executeOr Justice. 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 lastOr manifesta­tion. moving belongeth to him; who according to the Deity is in the Mouth of Christ; but according to the wrath he is in the HellishOr property. source of Anguish: and according to theOr workes. Wonders, he is in the Spirit of this world.

16. And as he was theArtificer, or framer, of all things. 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,With the word of the Lord. 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 itsOr power. 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 thehis workes which he wrought here. 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, [Page 119] 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; andOr appointed. 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 theEnd, finish­ing, or consum­mation of all things. 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 theViz. the world, and every crea­ture. middle with theViz. all that hath been done in the world from the begin­ning to the End. 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,) asInanimate. senselesse things. dead things withoutLife, or sense. 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 GodsOr Wonders. Essences: Now all that which for the most part is hidden from us here; tstat is inclosed in the word Fiat, in the beginning and End, and it lyeth therein as a great Mysterie.

29. But no [...] the Spirit of the first Creation will move all the three Principles: yet before that be brought to passe; the Word of GodFormeth it selfe by the Spi­rit. 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 [Page 120] 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 thatOr ever had a Being. 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 yourThose that sell. Merchants, and buy Oyle for your selves; least there be not enough for us and you: we have but enough for ourselves; away, to your Hypocrites and Deceivers, who have tickled your eares withSeeming ho­linesse. and purity. 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 EyeOr by. with their Turba, entreth into the very Heart, piercing through Spirit and flesh, through marrow and bones; for, the soule in the Turba by the moving of God is stirred up already before-hand in the Wrathful­nesse.

37. And then they will fall to the ground for very Anguish, and some of them shall bite or gnaw their hlasphemous tongues, and the proud will say, O ye Mountaines fall on us, and ye Hills cover us from the Eye of this wrathfulnesse: they will creepe into the Caves, and clefts of the Rocks, and endeavour to bury themselves in the Moun­taines: they would willingly kill themselves, but there is no Death more; they will endeavour to bereave themselves of Life with [Page 121] Weapons yet there is no dying, but Wrath and Anger left.

38. In this horrour all the buildings in the world will fall downe; for the Earth will tremble, as if it were shaken with Thunder, and the horrour will be in all living things; every thing according to itsProperty, or Condition. 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 noOr respira­tion. 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; theThat is, those properties which are in the Firma­ment: or a Magick desire, as ver. 41. following. Starres likewise fall to the Earth with their strong in­fluence and vertue: All this will be brought to passe in severall dayes; for, as the world was created, so it shall have its End: for, theSeeking, or earnest desire. longing of the Earth in its Anguish, will draw the Starres to it, as it hath alwayes doneOr all this while. in this time: so that the Earthly body hath drawne theDesire, or longing. seeking of the Starres to it.

41. For, the Starres are a MagicallDesire, or longing. 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 theThe water. 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 [Page 122] sprung, and in which it consisteth to Eternity; It hath been the lif and motion of all things, in which the beginning, and also the end of every life hath stood, yes, even the Eternity it selfe: for, it is from Eternity and the Creatour of all things.

47. It hath two Eternall beginnings, viz. one in the Fire, and one in the Light: and the third beginning is become theWherein the Eternall hath been beheld. 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 secondOr Property. 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: forVerbum Do­mini. the word of the Lord [Page 123] is in it, but in its owne Principle: Every thing mustGive, or yield up. restore that which it hath received, viz. the Earth, the body viz. theThe sub­stance, or drosse. Phur' and the water also its Essence, that is,The Light. 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, andWhich Aire. hath served for the making of the words, these the Aire shall againeOr represent. 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 theThe most in­ward and dee­pest ground. Abysse of the soule, must come forth.

57. For, in the still Eternity there shall be no Turba more; and therefore Every Essence shall beTried, washed, cleans­ed, or purged. refined by the Fire, and theSinne and wickednesse. Tur­ba shall remaine in the Fire, and all whatever is evill and capable of the Turba (unlesse it were washed away in the water of life, by the conversion of the soule here in this life,) must remaine in the Fire.

58. Now, if any man have sowne much in the Fire, he shall suffer losse: as the Scripture telleth us, that the workes of the wicked shall remaine in the fire, and he shall suffer losse.

59. But you must understand us aright; the body which hath been here upon Earth; that evill corruptible body which hath de­voured the Noble and excellent Image of Paradise: shall come, and stand forth with its precious Image in it: It must give an account of the Image of God.

60. Now blessed are they that have Christs Spirit, they have their first Image in the word Fiat; which must restore it againe to the soule, and that in the Adamicall Body.

61. But they that have not Christs Spirit shall stand forth in the evill body: but their soule shall have lost their true Image, and they shall have such an Image in the Spirit of the Soule, as their wills have been here: as their daily lust hath been, so shall their Image be.

62. And in that houre also the wrathfull Fiat of the Darknesse shall bring forth the Devills; who shall then receive their wages and lodging: at the hearing of which they tremble.

63. Thus all the Dead, both good and evill shall arise, every one in hisThe transito­ry, and Eter­nall body. twofold body, and shall have the soule with the Spirit in the body.

[Page 124]64. One shall have the outward EarthlyLife in foure Copies; it may be body, by the sense. 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 excellentSee the booke of the three Principles, ch. 12. ver. 53. 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: butIn the Re­surrection. 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 theForme, or distinction. 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 theOr Righteous­nesse. 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 hisOr Calling. Con­dition.

72. And here, all those that have taken upon them to be Christs Shepherds without the calling of God,The Divine calling, or true Jus Divinum. shall stand in the midst of their flock of sheep, and give an account of theirDoings, or workes and teaching. course of Life and Doctrine: and whether they have been Christs Shepheards, and have fed the Sheep, or no, or whether they have beenFor livings, or Money, as Hirelings. 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 [Page 125] 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 noOr lying denyall, for the SpiritOf the Judge. 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 themselvesOr Magi­strates. 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 theOr stamp. Ordinance of God, and whether they have their Originall in the Heavenly Fiat, or in the Hellish F [...]at from the Anger? There every one must give an account of hisOr State. 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, yeOr Universi­ties. high Schooles, and Doctors: even all of you who have set up your selves in Christs stead, and have so proudlyOr disputed. 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 fewTermes of Art. words sake, which you your selves haveOr Contri­ved. 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? [Page 126] Where is your Love: looke upon your bloudy instigations, where­with you have encouraged men to battle, and have lead the world astray from Love andOr Concord. 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, andOr meaning. 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 yourOpinions, or Doctrines, which you have set down for Orthodox. fables sake; O! how is the name of ChristReproched, or scandal sed for your dispu­tations sake. blasphemed for your contenti­ons sake: whether will you betake your selves, and where will you abide? when this shall be set before your Eyes, and the whole world crye woe, woe, woe to you.

83. Also here the Angels who are the Reapers shall divide all into two Heards, and place theOr Righteous. Honest at the Right hand, and the wick­ed at the left, viz. at the Eye of Anger; for, the Principle of Light is here called the Right hand, and the Principle of Fire the Left.

84. And thus the Tribunall or seate of Judgement will be set: All the great Shepheards whom God hath [...]e [...]t forth for a Light to the world, who have reproved and taught, as the Patriarchs who taught of the Promise of Christ, shall be placed with the Prophets and Apostles, at the Right hand of the Judgement: and Moses, and all Teachers of theAnd Law­givers. Law, at the left hand of the Judgement.

85. For, Moses and Elias, and all those exceeding precious teach­ers of the Law, beare the f [...]ery Sword, and require Gods Justice, and they at the Right hand Gods Mercy.

86. And in this houre is the very last Day, when the Judge shall say, Come ye blessed of my Father, inherit the Kingdome prepared for you from the Beginning: for, I was hungry, thirsty, naked, sick, and in Prison, and you have administred to me.

87. And to the wicked company: Goe ye cursed into everlasting fire, I know you not; for I have been hungry, thirsty, naked, sick, and in Prison, and you administred not to me.

88. And then they will excuse themselves before the presence of the Judge, and say, we knew thee not Lord, but he shall say, being you have not done this to my poore Children, you have not done it to me.

89. And here the Spirit of God will manifest himselfe forthwith [Page 127] in all the three Principles, and stirre up theOr Ground. 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 theViz. All whatsoever grew, was borne, made, or done, by word or Deed, from the begin­ning of the world to the End. 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 canThe fire of Wrath. 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 theirOr operati­ons. Wonders remaine appa­rently in the GreatSee in the small six points what the Magia is. 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 theirOr Vizard. 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 cleerelyGod 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. foreseene in E­ternity, [Page 128] and were onely made Essentiall in this world, that they might be a Wonder; and hereafter they remaine so to Etetnity.

The one and thirtieth Question. What kinde of New glorified Bodies shall the Holy Soules have?

1. THis hath been already sufficiently declared; for, as every one shall be cloathed with the power of Love, Righteousnesse, and Purity, and as his excellent workes of Faith have been, so shall he gloriously shine.

2. Yet there will be very much difference: for the workes of ma­ny will all remaine in the Fire, and he himselfe will hardly escape; he will not shine as theViz. the great Saints. Saints.

3. For, (as the Scripture saith) they shall excell one another as the Starres of Heaven: But there will be noOr envying. 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 hisOr Vertue. Power is capable of the Light, shall receive the brightnesse of the Majesty of God: for after this Life there will be no bettering, but every thing remaineth as it retur­neth home.

5. For, there the Judge Christ will deliver up the Kingdome to his Father; and [...]hen wee shall no more need any Teachers and Guides: But he is our King and Brother; there is no commanding more; but we are with him as a childe with the Father: whatsoever we doe, it is good; for all falshood is done away.

The two and thirtieth Question. What shall the Forme, Condition, Joy, and Glory of the Soule be, in the Life to come?

1. HEre we must consider Paradise; for, this outward world with its fruits and colours hath been a Figure of Paradise: for, Paradise [Page 129] wasOr within us. 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 morecleere, subtile, transparent, bright, and shi­ning. 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 delightfullPlay, sport, or exercise. 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 [Page 130] when they hold hands, and sing and dance a Round.

13. All Arts will be no account: But you must know that they who have i had the Mysterie,Enjoyed the great hidden Wisdome, un­derstanding, and Art. and to whom that hath been revealed; they shall have farre greater Wisdome and knowledge then others, and excell others much.

14. Indeed not inTeaching, and ordering, or coaction. Doctrine and Discipline, but their wisdome will begin all manner of Exercise in the heavenly Mysterie, to the stirring up of Joy: for as Children flock together when one begin­neth a sport; so also here.

15. Little Children are our Schoolemasters till evill stirre in them, and so they embrace the Turba Magna, but they bring their sport from the Mothers wombe, which is a Remnant of Paradise: but all the rest is gone till we shall receive it againe.

16. A King is of no more value there then a Begger: if he have governed well, then his vertue followeth him, and he shall have the prayse thereof in the Majesty; for he will obtaine an excellent glo­rification, like a Shepheard over his flock.

17. But if he have been evill, and yet at last turned and entred in as by a l thread;The thread of Faith at the last gasp. then his Kingly workes remaine in the Fire: and he will be accounted ofIn the King­dome of Hea­ven. here, then a Begger who hath been ho­nest; nay, he will not be so glorious as he.

18. Every one will be knowne by his workes, what he hath been, when they shall set forth their Merchandise in the heavenly Magia, as Children doe in their sport.

19. And yet you must know that it shall not be a Kingdome of Sport; but we shall speake of the Wonders and wisdome of God, and of the great Mysteries of the Heavenly Magia: theThe song of Miriam, Moses sister. song of thePersecutour, plaguer or op­pressour. 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 hathOr allayed it. 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 moreMore frost then fire. 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 mightyOr strong. 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,Joh. 8.23. I am from above: Joh. 3.13. None goeth into Heaven but the Sonne of Man which is come from Hea­ven, and is in Heaven.

3. Doe you understand this, that he said, he is in Heaven? He spake not onely of his Deity, that is, of the Word; but of the Sonne of Man, even of that Word which was flesh; and this we are now to consider of: for, in that Flesh and Bloud we must live Eternally, and we must have Christs body, if we will subsist in God.

4. Yet wee know of no other body that we shall have, but ourJob. 19.26, 27. 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 theOr by the working pro­perty of this procreated world of foure Elements. 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 ourOf the three­fold Life. 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,That is a bea­stiall animall mortall man. 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 Or forsooke it. 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 theSubstance, or properties. Essences of the Earthly Mary.

9. But Mary was blessed with the Heavenly Virgine, and so Christ [Page 132] became man in a pure vessell, and the Earthly man clave to him.

10. For, because of the soule which he was to receive fromFrom the soule of Mary. 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, theThe Earthly Tincture, or substantiall vertue. 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 isOr borne. 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 beComprehend, or receive. 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 wereOr not intel­ligitable. dumb, to the apprehension of Reason, yet wee are well enough understood by our Brethren: this belongeth to theSuch as love God, and are borne of him. 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.

[Page 133]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 isAs in utmost, or utter dark­nesse. most utter­most: and so ascend in haughtinesse above the Thrones like strong Champions: and yet they have different qualifications among them, as their Spirits differ.

2. For, a Dog doth like a Dog, a Wolfe like a Wolfe, and so a Horse, a Foule, a Toade, a Serpent, every one in their kinde: yet they are all more speedie and swift then thoughts.

3. They have their joy in their abominations, and their chiefest joy is to scorne God, in that they are fiery Spirits, and God a Spirit of Light.

4. Their boast is alwayes of their strong, fiery might, they are as a Dragon that spitteth fire: they seeke destruction and finde abomi­nations.

5. They have also fruit growing out of their own Principle, as the abominations of their wills are.

6. They have a sport like such as play with fireworkes, as Rockets, and Balls of fire, also spitting fire out of their mouthes,Jesting, jee­ring, scoffing, and deriding in strange Apish gestures of face, and body. fooling, tumbling, and jugling, is their passe-time; though indeed there is no time; nor no feare of any other Torment, after the last iudge­ment Day! but their whole life is a continuall feare, horrour, ter­rour and Lamentation: every one hath his worke, (which he did here while he lived) in the Figure: which awakeneth the Turba there, and so he rideth in the Fire.

7. The soule hath no feeling of it; because it selfe is Fire, but the Turba doth plague it with those Abominations which it intro­duced; there is an Eternall despairing in them, and therefore they are Gods Enemies.

[Page 134]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 meereStrong Abo­minations ma­lice, or wick­ednesse. 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. TheirTheir time not the time of Man. number is not the number of any humane time, theirRefocillation. 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. TheirOr Domini­on. Government is no way better to be knowne then in the AntichristianOr Beast. horse and scornefull men, who rave with cursing and blaspheming: yet this is but aShadow, or Resemblance. 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 seeingThe Enochian life is brought forth. 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 theirBounds, or appointed time. limit how farre they shall be mentioned: for inTime, or Age. this,Or Wonders. 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, [Page 135] we must not be believe Reason, for it is a foole herein.

3. But we may well speake something of it, for the time isOr come. borne, forOr prophesie. Enoch to speake, andOr the Sword. Elias to worke againe, which Babell shall finde by experience: for Moses hathOr Beames, or Rayes which with their light shall contend with darke­nesse. hornes, and yet he is a patient Lamb.

4. O how wilt thou rejoyce if thou dost get into Moses his Flock, for he hath a good Message: Rejoyce O heaven, and skip for joy O Earth! for E [...]och is in the Field and keepeth his Flock.

5. What doth El [...]as desire? for he is cloathed with a white Gar­ment! he was with Christ on the Mount, and spake of the consum­mation of mans Redemption; he spake also of the entring into Para­dise, and of the finall deliverance fromOr driver. the Hunter.

6. He that is borne blinde seeth nothing: How can a lame man get the prize? or a deafe man distinguish Languages? doth not the Sunne shine daily, and yet the Moale remaineth blinde? shall Babell come to see? we know she is a scorne, and therefore she must be blinde though the Sun shine clearely to her

7. How can he hehold two worlds, that alwayes liveth but in one? or is it not Art and wit, that hath understanding able to search out the deep Gates? yetArt and wit. 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 theGen. 5.18. Scripture saith his Fathers name wasSee the My­sterium mag­num, ch. 30. ver. 19, 20. JA­RED; if you understood the Language of Nature, you had the whole ground already.

10. And Enoch begat Methusalah, who attained the highest age of Man, and after he had begotten him he continued in a Divine Life, till the Lord tooke him away into his owne Principle.

11. But we must not understand it, as if he were wholly perfect in the Light of the Divine Majesty, and should not appeare at the day of Judgement. Indeed he is in God without Death or want of any thing; yes, he is in Gods Love, yet but in the birth of the Di­vine Principle, for he had also Adams flesh.

12. And you know well, that the outward Kingdome with the Earthly flesh, belongeth to the Turba; and although it be cleare, that he had the body of the Wonders of God, in the outward body, in which Divine body of the Wonders, he was taken away into the My­stery, so that the outward body was as it were swallowed up by the Mysterie.

13. Yet, now the Mysterie must give up all whatever it hath de­voured: [Page 136] as you know, that at the end, the outward body must ap­peare with all itsSubstance, or Essences. 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 theIn the out­ward secret hiddennesse. Mysterium, and the Inward body in theIn the in­ward secret hiddennesse. 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,Or Arcanum. a Paradificall Bo­dy which is capable of Paradise: and thus he is as a Wonder, and is a Prophet in the Crowne at theOr End. 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 theViz. the end of an Age, or Seculum. 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.

[Page 137]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 theRepository. 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 theOr workes. Wonders of the Anger are fi­nished.

23. Then Enoch commeth out of the Mysterie againe, and en­treth into theMinisterium, or Office of teaching, or preaching. Ministry, and relateth what hath been done, and pu­nisheth the world because of theMalice, or wickednesse. Turba, for sufferingOr sinnes. Abominati­ons to enter into them, without resisting.

24. And after that the world is fat and wanton in the golden yeares, andOr becom­meth. 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 contemnethOr Prophesie Enoch for a while, and then Enoch callethPreaching, or Teaching. Noah, but they call him old foole, for preaching so of the downefall of Babell.

27. But Noah goeth into the other world through theSimplicity, or humility. water, and callethOr Miracles. 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 theCorruption, or transitori­nesse. Turba which was in Mo­ses, because he had been an angry man, and carried theOr destroyer. Turba in him.

29. But it was told the Devill that the Turba in the Fire did not belong to him, for it belonged to the Majesty of God, and contai­ned the Wonders; and the Turba in the Darknesse of the wrath onely belonged to him: who is without the City, he must not dwell in the City, in the Principle, but without it.

30. For God did not create himOr for. in the Fire: let him remaine [Page 138] 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 hisThe Devill. 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 hisAnger sharp­nesse, or seve­rity. 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 inMoses death. Death.

32. For when he dyed, then his Spirit and soule departedOr 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. 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 hisOr the Jewes. Law to be a servant in theOr houshold. Family of the Lamb; that so his Wonders may be in the sheepfold of the Lamb.

36. This Moses calleth toOr Prophesie. 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 endureNoah's do­ings of simple teaching with­out Pomp and Couetousnesse. this, for so her Pompe and Pride will be taken away: she setteth her selfe againstOr Miracles. Moses, andOr Prophesie. 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 forOr the Sword, or vengeance. Elias, who went out of this world in the Divine Fire, into the Abysse of the Prlnciple with body and soule: who also dwelleth in the Principle with mighty Power: Now [Page 139] when he commeth and perceiveth the crie, thatDestroyed Christendome. 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 lastOr the very Dregs. draught.

39. After thisOr the Pro­phets that preach in the Name of the Lord, and leade a pious life. Enoch hath peace a while, and then is the golden Age, till myThe Chil­dren of God. 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 withIn simplicity. Noah tillMiracles. Moses andOr venge­ance, or de­struction. 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 wasreadily obe­dient, or sub­missive. wil­ling, and which he commended to his Father.

[Page 140]2. Here theOr Man­kinde. Old and sick Adam shall be comfortablely refreshed, he shall have aOr Cure for Death. Medicine against Death, and beOr made alive. 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 theViz. the Eternall wis­dome of God: and the out­ward humani­ty: that is, God and Man. 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 oneThe whole and not divi­ded person, as Adam was be­fore he slept. 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 Extinguished, or put out. 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,Longing de­light, or lust. 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 hisFancie, or Desire; or lu­sted after her. Imagi­nation upon her, and tooke her to him and saide; this is flesh of my flesh, and bone of my bone: she shall be called Woman, because she is taken from Man.

9. And she (Eve) instantly set her Imagination upon Adam, and so both were mutually kindled with the Desire of each other.

10. Where is now the pure Chastity and Modesty? is it not besti­all? is not the outward Image become a Beast? as is to be seene plaine enough in his Will andOr doings. 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.

[Page 141]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 theOr Luster. 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 theSimilitude, or Resemblance. Glasse, for it cannot be that the Glasse should be as the Life it selfe.

16. Understand our high and precious depth thus; The soule of Man proceedeth from God, and is from the Eternall; and the body of man is but a Glasse of the Eternall, and so God cloathed the soule of Mary with the Divine Virgine, in the Principle of the soule; not in the Earthly flesh; as if she had been deified: no! she must die [...] well as all other people.

17. And in this Virgine, Gods word, out of the Heart of God the Father assumed the seed of the Woman, viz. the seed of the soule, and the seed of the first Image, which for so long a time stood hid­den in the Mystery.

18. But now at length, the Life of God entred into it, and did make it a whole Image againe: for, the water of Eternall life proceeding from the Heart of God, mingled with the water of the Spirit of the soule: for the Spirit taketh its Originall from the water, and the soule is Fire.

19. Thus the word received the Tincture of the soule, and the Holy Ghost the Tincture of the Spirit, viz. the Tincture of the wa­ter: and both became one soule: and yet the Creature was still di­stinguished from Gods Spirit, though Gods Spirit dwelt therein: and of Gods water and Tincture, and of the seed of Mary, from her Tincture and water, in the high benediction, a flesh and bloud was produced, so that an Heavenly Man in the Earthly was incarnate at once.

20. So that it may be said; this is the Sonne of the Woman; viz. the very bodily and naturall Sonne of Mary, with soule and body, [Page 142] 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 theOr wombe. body of Mary at once.

21. And the soule of Christ doth belong halfe to the Principle of this world, and halfe to the Holy Ghost: for, the sou e of Christ used the Spirit of the Aire and Starres, with the vertue of the Elements; and also the Word of God and the Divine food; for such a man Adam was in his Innocency.

22. Thus God hath regenerated us in Christ; and so we are rege­nerated in Christ out of Gods word and Spirit, by the water of Eter­nall Life, and so we are Gods Children in Christ: and if we resigne our selves up to Christ, departing from our Reason and will, then we put on Christs body, and our will and Spirit liveth from Christ, who is in us and we in him.

23. Hence you may understand what the Temptation of Christ was, viz. The Regenerate man was to endure Adams Temptation [to trie] whether his soule could stand stedfast in God: and there­fore he was proved in the Turba [to trie] whether he could stand stedfast in three Principles, and rule over the outward Life: and therefore foode was withdrawne from the outward Life, and the In­ward must over power the outward, and eate of the word of the Lord, and uphold the outward in its owne Power, and full Omnipo­tency, and also keep Death captive, that it might not be able to de­stroy the outward Life: this must needs be a hard Combat!

24. And the other two Temptations were these, viz. he was tempted [to trie] whether man would live inOr compleat. full obedience, and suffer God to worke in him; or whether he would exalt himselfe a­gaine, and be free from God, as Lucife [...] did? therefore the Devill must tempt him, because this man was to possesse his Royall Throne.

25. The Devill complained that he could not stand, because the Mother of wrathfulnesse did draw him too hard, and there ore he was permitted to trie this man, and to set before him that which was set before himselfe; and if this man stood, then he should judge the Devill, who was found to be a lyar.

26. For he fully tried him in the second and third temptation, whether he would ascend on high, in his owne power, as himselfe had done, and so stirred up the Anger: or whether he would put his tru [...] and affiance in God onely, and live to him both in will and deede; as a childe in obedience to the Father and this he urged up­on him, just so long as Adam stood in the Temptation, before he fell asleep.

27. And now wee also must alwayes be so tempted and proved: [Page 143] 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 wasOr obedient▪ willing, and which he commended into his Fathers hands?

1. THis is that great and excellentTreasure, Gem, or Pearle. 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 theOr the Phi­losophers stone. Noble stone of the wise men lyeth therein; it hath the heavenly and EarthlyGreat Myste­rie. Mysterium Mag­num: and therein nothing in this world to be compared to it, butOr trusting in God; and enduring whatsoever he layeth upon us. 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 aOr spoyler. 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 theThat is, in the Cabinet where the Pearle lyeth. Mysterie.

4. Therefore we may say upon good ground, that a simpleLay-man, or Ideot. plain man, who simply without multiplicity of science, dependeth on God; hath the Mysterium Magnum, better and surer, yea lesse de­cayed, then a high learnedOr Father. Doctor, who soareth aloft in Reason, andOr disputeth and wrangleth about it. spoyleth the Jewell, andOr respect of persons. 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.

[Page 144]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 theCentrum Naturae. 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 everyThing, Es­sence, or sub­stance. 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, andOr property. 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 anotherOr Source. 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, oneThe out­ward. vertue proceeding forth fromThe inward. 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; [Page 145] 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 andReason, s [...] tle [...]y, or vo [...]. 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 [Page 146] 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 theFountaine, or Property. 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 withRattles, foo­lleries Bables, shels, or out­side shewes, Imitation, or mimick tricks. toyes and trifles as hitherto ye have been in Babell: where this and that hath beenOr pratled. 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 theOr perfection. tenth Number inOr wit. Rea­son, much bettter then aOr simple. Layman. plaine Man; for it can of many Num­bers makeSumme, or Totall. 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 aOr Layick. meane Man: Gods secrets will admit no Doctors butDiscipulus. Schollers into them: yet a LearnedDiscipulus. Scholler may reach very farre.

28. Had but this hand the High Art, and also those high guifts, then you should see more from it: But God will have it as it is: It is indeed his pleasure to make the wisdome of this world foolishnesse, and to give his Power to the weake: that allAll life, or Creatures. may bow downe be­fore him, and acknowledge that he onely is the Lord that doth what­soever he will.

The eight and thirtieth Question. What are the things that shall come to passe at the End of the world?

1. BEloved friend, it is not fit for me to Answer this your Question, neither is it in my owne power, and besides it is not fit, for any to aske it: for it is the secret Counsell of God: let none endeavour to be equall with God, and to foreknow all things.

2. Our knowledge consisteth in the Spirit and will of God, when that moveth, then it goeth forward in the Heavenly Magia, and en­treth into the Wonders of the Earthly: and then the Prophet is borne, for he standeth upon theOr at the end of a time, or Age. 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 thenOr by way of similitude, or in Parables. 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 itsOr worke. Essence, yet thereAs at Nini­vie, in Jonas his time. soone groweth a sprout out from the wickednesse which destroyeth theOr keepeth back venge­ance. Turba, and causeth a Conversion.

7. Therefore God admonisheth you to subdue the firmamentall Heaven and to oppose it; and so the evill which the firmamentall Hea­ven poureth forth, is many times turned into that which is better.

8. Otherwise if all should of necessity come to passe, as the firma­mentall Heaven doth hold forth, then we needed no teaching: for [Page 148] 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 spakeIn mysticall termes, which outward Rea­son could not comprehend. 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 beOr stirred. 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, andOr pin your Faith upon their sleeves, and looke for a Religion from them. confide in them more then in others, for thePersecution. 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 theIdolatry. Turba and make Calves to be worshipped, and compell the people to adore their Idols; this is mention'd out of my affection, and good will.

15. But wee give you no particular resolution of this Question, you shall finde enough of it in the other Questions, and wee dare write no plainer.

The nine and thirtieth Question. What, and where is Paradise with the Inhabi­tants thereof?

1. WE have also hinted in the Enochian Life, that it is in this world, yet as it were swallowed up in the Mystery, but it is not altered in it selfe, it is onely withdrawne from our sight, and ourProperty, or sense. 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 itsProperty or working. 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: EveryOr Seculnra. Age hath had its Seekers, who have sought theOr hidden Mysterie. 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 strongOr Bulworke. Tower standeth fast still; indeed the Whore hath been somewhat discove­red, yet herWorldly Au­thority. 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 isMutable. alterable, so little is ParadiseMutable. 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 theLocus uni­versi. 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 an­otherOr source. 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 seenOr through and through transparently. wholly perspicuously: and theOr Glance, or Luster. 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 [Page 151] 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.


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 andOr unlear­nednesse. 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 bestArtificiall Eloquent Ora­tours. 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 attaineOr the totall. 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.
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.

[Page 152]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 foure1. Astringent.2. Bitter.3. Fire.4. Anguish. Formes.

3. For, the Word of the Lord,Or formed, or fashioned, or created. 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:) andThe soule, the formes. is alone known in the wisdome, in the Divine Magia as a figure, or Image without substance.

4. Yet thatOr being. 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 stoodOr in the presence of the Ternary. 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 aGround, foundation, or soyle, or the Mother of that which groweth upon it. 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 alsoshone. 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 itshone. 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 itsOr property. source of fire) into the Light of God, then it receiveth the Light, as the Moone doth the glance of the Sunne: [Page 153] and so its Image is in the Majesty of God, and the soule, in the Light of God, and its fiery Property is changed into meeknesse and fervent Love, and then it is know ne to be the child of God.

10. But seeing the soule is Essentiall, and its owne substance a Desire; it is plaine that it consists in two Fiats, one of them is its corporeall propriety, and the other is the second Principle, procee­ding from Gods will which is in the soule, in which God desireth to haveThe soule. it his Image and similitude.

11. To which End Gods desiring, is as a Fiat in the Centre of the soule, and continually draweth the will of the soule towards the Heart of God: for the Longing of God would have the soule:Lust, pleasure, will, or desire. 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 theQuality, or property. 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 strongOr harshnes. 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 EssentiallQuality, or property. 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 thisQuality, condition, or property. 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.

[Page 154]19. For we know that theOr Vertue. 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 aOr amiable, Loving. meeke Life in the Light, withoutOr paine. source, and yet it selfe is an insensibleOr paine. 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 theVerbum fiat. 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 isVoyd, or empty. 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 ofSternesse, sharpnesse, or eagernesse. 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 [Page 155] 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 itsGround, or soyle, or bed of Earth. 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 anVizard, or Monster. 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, andOr Imaging. 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 EarthlyOr profit. 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.Or to con­clude. 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.


Also called, Teutonicus Philosophus.

Printed in the yeare. 1647.

THE PREFACE TO THE READER Of these writings.

1. IT is written: the Naturall manUnderstan­deth, or re­ceiveth not. perceiveth not the things of the Spirit, nor the Mysterie of the Kingdome of God, they are foolishnesse unto him, neither can he know them: there­fore I admonish and exhort the Christian Lo­ver of Mysteries, if he will studie these High writings, and read, search, and understand them, that he doe not read them outwardly onely, with sharp speculation and meditation: for in so doing, he shall remaine in the outward Imaginary Ground onely, and obtaine no more then aOr feigned shadow of them. 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 DivineOr manife­station. Revelation; he must first consider with himselfe, for what end he desireth to know such things; whether he de­sireth to practise that which he might obtaine; and bestow it to the glory of God, and the welfare of his neighbour: also whe­ther he desireth to die to Earthlinesse, and to his owne will; and to live in that which he seeketh and desireth, and to be one Spi­rit with it.

[Page] 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, andOr working. deed: he is not yet fit for such knowledge and under­standing.

6. For, there are many that seeke Mysteries and hidden knowledge, meerely that they might be respected, and highly esteemed by the world; and for their owne gaine and profit: but they attaine not this ground, where the Spirit searcheth all things, even the deep things of God: as it is written.

7. It must be a totally resigned and yeilded will, in which God himselfe searcheth and worketh, and which continually pierceth into God, in yeilding and resigned Humility, seeking nothing but his Eternall Native Country, and to doe his neigh­bour service with it: and then it may be attained: and he must begin with effectuall Repentance and amendment, and with prayer that his understanding might be opened from within; for, then the inward will bring it selfe into the outward.

8. But when he readeth such writings and yet cannot under­stand them, he must not presently throw them away, and thinke it is impossible to understand them: no, but he must turne his minde to God, beseeching him for Grace and understanding, and reade againe, and then he shall see more and more in them, till at length he be drawne by the Power of God into the very depth it selfe, and so come into the supernaturall and super-sen­suall ground, viz. into the Eternall unity of God; where hee shall heare unspeakable and effectuall words of God which shall bring him back and outward againe (by the Divine Effluence) to the very grossest and meanest matter of the Earth, and then back and inwards to God againe: then the Spirit of God search­eth all things with him, and by him, and so he is rightly taught and driven by God.

9. But since the Lovers desire a Clavis, or Key of my wri­tings, [Page] 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 andEx censu. sense; and some are the words of strangeArtists, or Mysticall Au­thors. Masters; which I have tried ac­cording to sense, and found them good and fit.

10. Reason will stumble, when it seeth Heathenish termes, and wordes used in the Explanation of Naturall things, sup­posing we should use none but Scripture phrase (or words bor­rowed from the Bible:) but such words will not alwayes ply and square themselves to the fundamentall exposition of the Pro­perties of Nature, neither can a man expresse the ground with them: Also the wise Heathen, and Jewes have hidden the deep ground of Nature under such words, as having well under­stood that the knowledge of Nature is not for every one, but it belongeth to those onely, whom GodNaturally in­clined to it. 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 everyOr Seculum. 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. TheOr manife­stations. 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 DivineOr Revela­tion. 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 ofThe Divine Manifestation, or Revelation. it is to be found in the other Bookes.


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 [Page 2] where no Creature is. I finde the Eternall unchangeable unity is there; which is that onely good, which hath nothing either before or after it, that can adde any thing to it, or take any thing away from it, or from which this unity could have its Originall: There is nei­ther ground, time, nor place, but there is the onely Eternall God: or that onely Good, which a man cannot expresse.

A further Consideration, How this one God is Three-fold.

17. The Holy Scripture sheweth us that this only God isOr Triune. Thre fold: viz. one onely threefold Essence, having three manner of workings, and yet is but one onely Essence: as may be seen in the outflowne Power and vertue which is in all things, if any doe but ob­serve it: but it is especially represented to us in Fire, Light, and Aire: which are three severallsubsistent Formes. sorts of workings, and yet but in one onely ground and substance.

18. And as we see that Fire Light and Aire arise from a Candle, (though the Candle be none of the three but a cause of them) so likewise the Eternall unity is the cause and ground of the Eternall Trinity, which manifesteth it selfe from the unity, and bringeth forth it selfe in first Desire or will,1. Father.2. Sonne.3. Holy Ghost. 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 Or Love. beloved Sonne in whom I Have plea­sure. am well pleased heare yee him.

21. The Delight is theOr impres­sure of the will. 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 theOr percepti­on. feelingnesse and vertue of the will.

22. The will is the Father; that is, the stirring desire: and the De­light is the Sonne, that is, the vertue and the working in the will, with which the will worketh: and the Holy Ghost is the proceeding will through the Delight of the vertue; that is, a Life of the will, and of the vertue and delight.

23. Thus there are three sorts of workings in the Eternall Unity, viz. the unity is the will and desire of it selfe; the Delight is the working substance of the will, and an Eternall joy of feelingnesse in the will; and the Holy Ghost is the proceeding of the Power: the si­militude of which may be seen in aOr hearb. Plant.

[Page 3]24. TheOr Load­stone. Magnet; viz. the Essentiall Desire of Nature, (that is, the will of the Desire of Nature)Or formeth. 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 theOr formeth. Plant: and thus we see a representation of the Trinity of God in allVegetables, and animate things. 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 theOr out-speak­ing. out-breathing will, from the Power and vertue: a various dividing of the Power into a mul­titude of Powers; a distributing and outflowing of the unity, whence knowledge ariseth.

29. For in one onely Substance, wherein there is no variation, or Division; but is onely one, there can be no knowledge; and if there were knowledge, it could know but one thing, viz. it selfe: but if it part it selfe, then the dividing will goeth into multitude and varie­ty, and each parting worketh in it selfe.

30. Yet because Unity cannot be divided and parted asunder, therefore the separating consisteth and remaineth in the out-breath­ing will in the unity; and the separation of the breathing giveth the different variety: whereby the EternallFather. will, together with theSonne. Delight andHoly Ghost. proceeding, entreth into theOr Science. knowledge, or under­standing of infinite Formes, viz. into an Eternall perceptible work­ing sensuallOr Science. 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 EternallEssence, or substance. 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;Or Jehova is the sensuall Name of the working Dei­ty. by which they understand the working Deity in Sense: and it is true, for, in this working sense, lyeth the true life of all things in time and Eternity, in the ground and Abysse; and it is God himselfe; viz. the Divine working perceivingnesse, feeling­nesse,Finding, Knowledge. 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, aDifference, or d stinction. Forme in the working Power.


33. For I. is the Effluence of the Eternall indivisible Unity; or, the sweet gracefulnesse of the ground of the DivineI, I-hood, selfe, or selfe­nesse. somethingnesse.


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.


35. H is the Word, orOr speaking. breathing of the Trinity of God.


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.


37. V is the joyfull Effluence from theOr speaking. breathing; that is; the proceeding Spirit of God.


[Page 5]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 DivineOr Contem­plation. vision, wherein the Unity is manifest.

43. She is the true Divine Chaos, wherein all things lye; viz. a Divine Imagination, in which theFormes, Or Images. 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 theOr Great Mysterie. Mysterium Magnum.

44. The Mysterium Magnum is a subject of the wisdome, where the breathing word, or the working willing Power of the Divine un­derstanding floweth forth through the wisdome: wherein also the unity of God together floweth out, to its manifestation.

45. For in the Mysterium Magnum the Eternall Nature ariseth; and twoEssences, or Beings. substances and wills are alwayes understood to be in the [Page 6] 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:Or zealous. and an Angry d Jealous God, according to the fiery ground, according to the Eternall Nature.

48. The Mysterium Magnum is that Chaos, out of which, Light and Darknesse; that is; the foundation of Heaven and Hell, is flowne from Eternity, and made manifest: for, that foundation which wee now call Hell, (being a Principle of it selfe) is the ground and cause of the Fire in the Eternall Nature; which fire, in God is onely a burning Love: and where God is not manifested in a thing, accor­ding to the unity: there is an Anguishing painefull burning fire.

49. This burning Fire is but a manifestation of the Life, and of the Divine Love: by which the Divine Love, (viz. the unity)Or over in­flameth. kind­leth up, and sharpneth it selfe; for the fiery working, of the Power of God.

50. This ground is called Mysterium Magnum, or a Chaos, be­cause, good and evill ariseth out of it: viz. Light and Darknesse, Life and Death, Joy and griefe, Salvation and Damnation.

51. For it is the ground of soules and Angels, and of all Eternall Creatures, as well evill as good; it is a ground of Heaven and Hell, also of the visible world, and all that is therein: therein have laine all thing in one onely ground: as an Image lyeth hid in a peece of wood before the Artificer doth carve it out and fashion it.

52. Yet we cannot say, that the spirituall world hath had any be­ginning, but hath been manifested from Eternity our of that Chaos: for, the Light hath shone from Eternity in the Darknesse, and the Darknesse hath not comprehended it; as Day and Night are in one another; and are two though in one.

53. I must write distinctly, as if it had had a beginning for the better consideration and apprehension; of the Divine ground of the Divine Manifestation: and the better to distinguish Nature from theOr Divinity. Deity, also for the better understanding, from whence evill and good are come; and what theOr Essence of all Essences is. Being of all Beings is.

Of theCentrum. Center of the Eternall Nature.

54. By the wordCentrum. Center, we understand the first beginning to Nature, viz. the most Inward ground, wherein, theOr owne a­risen. selfe raised will bringeth it selfe, by a reception, intoIhood, or I-nesse, or owne-nesse. 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 ownOr Mobility. 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 theOr separati­on. 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 dwellethOr throughly inhabiteth, or Totaliter. 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. NatureOr consisteth. 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 mindeOr mod­delleth. 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 makethOr Astrin­gency. harshnesse, sharpnesse, hardnesse, cold, and substance.

The second Property.

61. The second Property is the stirring, or Attraction of the De­sire it makethOr pricking. 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 theFaber, or Smith. 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 isGrimme, fierce, cruell, odious, or evill. 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 theOperation, or property. 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 theCompasse, conclusion, comprising, or continent. 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 DivineEssence, or substance. Being; that is, the Divine will with the outflowing Unity of God, which together floweth forth through Nature, and bringeth it selfe into Receivingnesse to sharpnesse, that the Eternall Love may become working and sensible thereby, and that it may have something which is passive, wherein it may manifest [Page 9] it selfe, and be knowne, of which also it might be desired and belo­ved againe: viz. theOr painefull. 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 FireA red hot Iron. Iron.

The second SUBSTANCE.

68. The second Substance is Natures owne Substance, which ispainefull. Aking and Passive, and is the Toole and Instrument of the Agent: for where no passivenesse is, there is also no desire of Deliverance, or something better; and where there is no desire of something better, there a thing resteth within it selfe.

69. And therefore the Eternall unity bringeth it selfe by its Ef­fluence and seperation into Nature, that it may have an object, in which it may manifest it selfe, and that it may love something, and be againe beloved by something; that so there may be a perceiving, or sensible working and will.

[...] An Explanation of * the seven Properties of Nature.

♄. The first Property.

70. THe first Property is a desirousnesse; like that of aOr Load­stone. 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 bitterOr paine. woe: that is, the sting of perceivingnesse, and feelingnesse.

74. For when there is a Motion in the sharpnesse, then the pro­perty isOr painfull. 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 saidOr Fiat. 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 theOr stirring. 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, andOr Images. shape.

♂ The third Property.

77. The third Property of the Eternall Nature is the Anguish viz. thatOr Velle. 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 notOr feeling. 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, [Page 11] 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 aforme, man­ner, or condi­tion. 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 SulphuriousOr property. 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🜍 Sulphur, Mercury, and🜿 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,Spirituall corporality. and Brimstone, they meane not so, but they meane the Spirit of such Properties, in that every thing indeed consisteth,The word, or speaking. whatsoever liveth groweth, and hath being in this world, whether it be spirituall, or materiall.The grosse palpable corpo­rality.

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 isOr marked with its owne Image, or shape. figured with its owne signature: and by Sulphur they meane the perceiving [sensible]Desiring ve­getable l fe. 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 inTemperature, or Harmony. equality.

[Page 12]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 alwayesOr throngeth after. striveth to get to the unity of God again, which is the Rest; and the unity thrusteth it selfe with its Effluence to this Motion and sharp­nesse: and so there is a continuall conjoyning for the manifestation of the Divine will: as we alwayes finde in these three, (viz. in Salt, Brimstone and Oyle;) an Heavenly in the Earthly: and whosoever doth but truely understand it, and considereth the Spirit, shall find it so.

86. For the soule of a thing lyeth in the sharpnesse; and the true life of the sensuall Nature and property lyeth in the Motion; and the powerfull Spirit which ariseth from the Tincture, lyeth in the Oyle of the Sulphur: Thus an Heavenly alwayes lyeth hidden in the Earthly: for the invisibleViz. the Light and dark world: Gods Love and wrath. 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 theShining, or Luster or brightnesse. 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 aScrashing. 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 receivethOr Entity. the Ens, and power from the soft unity: in this kind­ling, the darknesse of the Magneticall compressure is pierced [Page 13] through with the Light, so that it is no more knowne or discerned, although it remaineth in it selfe Eternally in the compressure.

91. Now two Eternall Princlples arise here, viz. the Dark­nesse, harshnesse, sharpnesse, and paine dwelling in it selfe: and the feeling power and vertue of the unity in the Light: upon which the Scripture saith, that God, (that is, the Eternall unity) dwelleth in a Light to which none canOr approach. 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 fieryOr Spirit. 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 theAkeing. 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 painfullOr source. 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 BeingOr every where. 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 theOr striker of fire. 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.

[Page 14]98. Therefore in Fire and Light consisteth the Life of all things, (viz. in the will thereof) let them beOr inani­mate, or dumb. 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 theThe Power, and Light-world. 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 thisOr thing. 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 [Page 15] 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 thesissing or noyse. 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 [Or 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 aPicture, re­presentation, or shadow. 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, theTempera­ment, or har­mony. 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 theCompressure, or impressure, in every place where that word is used following. 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 [Page 16] 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 anTernarium Sanctum. 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 theArticulati­on. 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 [Page 17] or house of the other six, in which they all are substantially as the soule in the body: by this we understand especially, as to the Light­world, the Paradise or budding of the working Power.

123. For every Property, maketh unto it selfe a Subject, orOr resem­blance. 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 theCorpus, aut Substantia. Body of it: the Power and vertue of the Fire and Light is the TinctureOr with. 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 orOr Limit. 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 LightAppearet., is Naturall; but in the second Principle in the Light it is spirituall.

131. Now these are the seven Properties in one onely Ground: and all seven are equally Eternall without beginning, none of them can be accounted the first, second, third, foutth, fift, sixt, or last; for they are equally Eternall without beginning, and have also one Eter­nall beginning from the unity of God.

132. We must represent this in a typicall way, that it may be un­derstood how the one is borne out of the other, the better to con­ceive what the Creator is, and what the Life and Substance of this world is.

Of the third Principle: viz. The visible world, whence that proceeded: and what The Creator is.

33. THis visible world is sprung from the Spirituall world before mentioned: viz. from the outflowne Divine Power and vertue, and it is a Subject or Object resembling the Spirituall world: the spirituall world is the Inward ground of the visible world; the visible subsisteth in the Spirituall.

134. The visible world is onely an Effluence of the seven Proper­ties, for it proceeded out of the six working Properties, but in the seventh, (that is in Paradise,) it is in Rest: and that is the Eternall Sabbath of Rest, wherein the Divine Power and vertue resteth,

135. Moses saith; God created Heaven and Earth, and all Crea­tures, in six Dayes, and rested on the seventh Day, and also com­mandedOr to rest on it. 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 theOr depth, or vast firma­ment above the Moone. 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 theOr growing. ve­getable Life consisteth.

The second Day.

140. In the SECOND Dayes worke, God separated the watery and fiery Mercury from one another, and called the fiery the Firma­ment

The (This Table belongs to the Clavis, at the End of the 132. verse.) seven Formes of Spirits, mentioned, REVELA. cap. 1.

♄. ☾. The First.formeHarsh 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 WrathLight or Fire of LoveThe second Principle.
The Dark-world; hence God the Father is called an Angry, zealous, Jealous God and a Consuming Fire.The Light world; hence God the Sonne, the word the Heart of God, is cal­led a Loving and Merci­full God.
The third Principle.

This world of foure Elements, which is produced out of the two Inward Worlds, and is a Glasse of them; wherein L [...]ght and Darknesse, Good and Evill are mixt, it is not Eternall but hath a beginning and an End.

[Page] [Page 19] of Heaven, which came out of the midst of the waters, viz. of Mercury, whence arose the Male and Female b kinde,Sex. in the Spi­rit of the outward world: that is, the Male in the fiery Mercury, and the Female in the watery.

141. This Separation was made all over in every thing, to the end that the fiery Mercury should desire and long for the watery, and the watery for the fiery; that so there might be a Desire of Love be­twixt them in the Light of Nature; from which the Conjunction a­riseth: therefore the fiery Mercury, viz. the outflowne word sepa­rated it selfe according both to the fiery and to the watery nature of the Light, and thence comes both the Male and Female kinde in all things both Animals and vegetables.

The third Day.

142. In the THIRD Dayes worke, the fiery and watery Mercu­ry entred againe into Conjunction or mixture, and embraced on) another, wherein the Salnitre (viz. the Separator in the Earth-brought forth Grasse, Plants, and Trees: and that was the first Gene­ration or production between Male and Female.

The fourth Day.

143. In the FOURTH Dayes worke, the fiery Mercury brought forth its fruit, viz. the fift Essence, an higher power or vertue of Life, then the foure Elements: and yet it is in the Elements, of it the Starres are made.

144. For, as the compression of the Desire brought the Earth in­to aOr lamp. 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 theOr constel­lations. Starres and starry Heaven.

The fifth Day.

145. In the FIFT Dayes worke theThe Spirit of the world. Spiritus Mundi, that is, theAnima Ma­crocosmi. soule of the great world, opened it selfe in the fift Essence, (we meane the Life of the fiery and watery Mercury,) therein God cre­ated all Beasts, fishes, fowles, and wormes, every one from its pecu­liar property of the divided Mercury.

146. Were we see how the Eternall Principles have moved them­selves according to Evill and Good, as to all the seven Properties, and their Effluence and mixture; for there are evill and good Crea­tures created, every thing as the Mercury, (that is, the Seperator) hath figured andOr Imaged. 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. ThisOr Image. Idea becomesIndued, or invested. cloathed with the Substance of the heavenly world, and so it becommeth an understanding Spirit and Temple of God; an Image of the DivineOr Contem­plation. vision, which Spirit is given to the soule for a Spouse: as fire and Light are espoused toge­ther, so it is here also to be understood.

150. This Divine Ground budded and pierced through soule and body; and this was the true Paradise in Man, which he lost by sin, when the ground of the darke world with the false Desire gat the up­per hand and Dominion in him.

The seventh Day.

151. In the SEVENTH Day God rested from all his workes which he had made, saith Moses: yet God needeth no Rest; for he hath wrought from Eternity, and he is a meere working Power and ver­tue; therefore the meaning and understanding here lieth hidden in the Word, for Moses saith he hath commanded [us] to Rest on the seventh Day.

152. The seventh Day was the true Paradise, (understand it spiri­tually,) that is, the Tincture of the Divine Power and vertue, which is a temperament: this pierced through all the Properties, and wrought in the seventh, that is, in the substance of all the other.

153. The Tincture pierced through the Earth, and through all Elements, and tinctured All; and then Paradise was on Earth, and in Man: for evill was hidden; as the Night is hidden in the Day, so theOr grim, fiercenesse. wrath of Nature was also hidden in the first Principle, till the fall of Man, and then the Divine working, with the Tincture, m fled into their owne Principle, viz. into the Inward Ground of the Light-world.

154. For, theOr retired. 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 [Page 21] 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 FireOr Water. 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 trueDistingui­sher, or divi­der. 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 beOr conceived. 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 holyKind quality, or condition. 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 InwardArtificer or workman. Master, whichArtificer or workman. Master is the Word andOr vertue. power of God.

158. And, as the Inward Divine world hath in it anOr Intelle­ctuall. understan­ding Life from the Effluence of the Divine knowledge; whereby the Angels and soules are meant: so likewise the outward world hath a Rationall Life in it, consisting in the outflowne powers and vertues of the Inward world; which outward [Rationall] Life hath no higher understanding, and can reach no further then that thing wherein it dwelleth, viz. the Stars and foure Elements.

159. The Spiritus Mundi is hidden in the foure Elements, as the soule is in the body; and is nothing else but an Effluence and working power proceeding from the Sunne and Stars; its dwelling wherein it worketh is spirituall encompassed with the foure Elements.

[Page 22] I 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.

II 161. Secondly, it is the Effluence of the Inward Motion, which is outflowne from the secondSpecies, kinde or pro­perty. 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.

III 163. The third ground is the perception in the Motion and sharp­nesse; which is a spirituall source of Sulphur, proceeding from the Ground of the painfull will in the Inward Ground: hence the Spi­rit with the five senses ariseth, viz. seeing, hearing, feeling, tasting, and smelling, and is the the true Essentiall Life, whereby the fire, (that is, the fourth forme) is made manifest.

164. The ancient wise men have called these three properties Sul­phur Mercurius and Sal, as to their Materialls which were produced thereby in the foure Elements, into which this Spirit doth coagu­late or make it selfe Substantiall.

165. The foure Elements lie also in this ground, and are nothing different or severall from it: they are onely the manifestation of this spirituall ground, and are as a dwelling place of the Spirit in which this Spirit worketh.

166. The Earth is the grossest effluence from this subtile Spirit; after the Earth the water is the second; after the water the Aire is the third, and after the Aire the Fire is the fourth: all these pro­ceed from one onely Ground: viz. from the Spiritus mundi, which hath its root in the Inward world.

167. But Reason will say; to what End hath the Creator made this manifestation? I answer, there is no other cause, but that the spirituall world might thereby bring it selfe into a visible forme or Image, that the Inward powers and vertues might have a forme and Image: now that this might be, the spirituall substance must needs bring it selfe into a materiall ground wherein it may so figure and forme it self, and there must be such a separation as that this separated being might continually long for the first Ground againe, viz. the Inward for the outward, and the outward for the Inward.

168. So also the foure Elements, which are nothing else Inward­ly but one onely Ground, must one long for the other, and desire one another and seeke the inward Ground in one another.

[Page 23]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 vertueFashioneth. 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 theOr grim­nesse. wrath of the In­ward Ground, or according to the good vertue: and yet in the mostOr Poyso­nous. 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 inOr paine. 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; EveryOr Sub­stance. 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 ElementaryOr Proper­ty. condition, and returne into itsSeparator, Divider or salnitrous ver­tue. 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, [Page 24] 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 thingsOr grow. 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 theOr drossie stone or Oare. grosse stone, and a Plant from the wild Earth: as the Scripture saith; as we have a Naturall Body, so we have also a Spiri­tuall Body: such as the Naturall is such is also the Spirituall.

181. The outward grosse Body of the foure Elements shall not inherit the Kingdome of God, but that which is borne out of that one Element, viz. out of the Divine Manifestation and working.

182. For, this of the Flesh and of the will of man is not it: but that which is wrought by the heavenly Archaeus in this grosse Body, unto which this grosse [body] is a house Toole and Instrument.

183. But when the Crust is taken away, then it shall appeare wherefore we have here been called Men; and yet some of us have scarce been beasts, nay some far worse then Beasts.

184. For, we should rightly consider what the Spirit of the out­ward world is, it is a house huske, and Instrument of the Inward Spirituall world which is hidden therein, and worketh through it, and so bringeth it selfe into figures and Images.

185. And thus humane Reason is but aOr dwelling. 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 [Page 25] 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 ofOr of the Deity. God, as St. Paul saith.

187. I thought good to set this downe thus briefly for the Lovers,Of Myste­ries. for their further consideration,

Now followeth a short explication, orFormula, or Modell. Descrip­tion of the Divine Manifestation.

188. God is the Eternall, Immense Incomprehensible unity which manifesteth it selfe in it selfe from Eternity in Eternity by the Tri­nity; and is Father, Sonne and Holy Ghost, in a threefold working, as is before mentioned.

189. The first Effluence and manifestation of this Trinity is the Eternall word, or outspeaking of the Divine power and vertue.

190. The first outspoken Substance from that Power is the Divine wisdome; which is a substance wherein the Power worketh.

191. Out of the wisdome floweth the Power and vertue of out-breathing, and goeth into separability and forming; and therein the Divine Power is manifest in its vertue.

102. These separable Powers and vertues bring themselves into receivingnesse, to their owne perceivingnesse; and out of the per­ceivingnesse ariseth owne selfe-will and Desire: this owne Will is the Ground of the Eternall Nature, and it bringeth it selfe, with the Desire into the Properties as farre as Fire.

193. In the Desire is the Originall of Darknesse: and in the Fire the Eternall unity is made manifest with the Light, in the fiery Nature.

194. Out of this fiery Property and the property of the Light, the Angels and soules have their Originall; which is a Divine Manife­station.

195. The Power and vertue of Fire and Light is called Tincture; and the Motion of this vertue is called the holy and Pure Element.

196. The Darknesse becommeth substantiall in it selfe: and the Light becommeth also substantiall in the fiery Desire: these two make two Principles: viz. Gods Anger in the Darknesse, and Gods Love in the Light, each of them worketh in it selfe, and there is onely such a difference between them as between Day and Night, and yet both of them have but one onely Ground, and the one is alwayes a cause of the other, and that the other becommeth manifest and knowne in it, as Light from fire.

197. The visible world is the third Principle, that is, the third [Page 26] 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.The common Creatures. 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 ofThe Great Mystery. the Mysterium Magnum.

207. God hath manifested the Mysterium Magnum out of the Power and vertue of his word; in which Mysterium Magnum the whole Creation hath lyen essentially without forming, in Tempera­mento; and by which he hath outspoken the Spirituall formings in Se­parability [or variety]: in which formings, the Sciences of the Powers and vertues in the Desire, (that is, in the Fiat,) have stood: wherein every Science in the Desire to Manifestation, hath brought it selfe into a Corporeall Substance.

208. Such a Mysterium Magnum lyeth also in Man, (viz. in the Image of God: and is the Essentiall word of the Power of God, ac­cording to Time and Eternity, by which the Living word of God outspeaketh, or expresseth it selfe either in Love or Anger, or in [Page 27] 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.


210. THe Word Science is not so taken by me as men under­stand the word Scientia in the Latine Tongue, for I un­derstand therein even the true Ground according to Sense, which both in the Latine and all other Languages is misled and neglected by Ignorance: for every word in its Impressure forming and Expression, gives the true understan­ding, of what that thing is that is so called.

211. You understand by Science some skill or knowledge: in which you say true, but doe not fully expresse the meaning.

212. Science is the Root to the understanding, as to theCogitation, consideration, or Reasoning. Sensi­bility: it is the Root to the Center of theOr forming. 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. ForESSENTZ. 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 [Page 28] 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 theOr outspea­king. Expression, the Impressure is Essentiall, and is called Divine Essence.

218. From this Essence the wordOr outspea­king. 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 fieryOne Copie hath Essence. 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 aAccute, or sublime. sharp understanding, and is one of the Cleerest of our Wri­tings.



  • 1. ANno 1612. He wrote the first Booke called Auro­ra, the Rising of the Sun, and he being accused as Author thereof, this Booke was laied up by the Magistrate at Gorlitz, at Court: and command given him that he should henceforth (being a simple Lay-man) refraine writing of bookes, which did not belong to his profession and condition. Whereupon he did refraine for seven yeares, but afterwards being stirred up againe by the Holy Spirit of God, and also being incouraged thereto by the entreaty and desires of some people that feared God, he betooke himselfe to his pen again, and proceeded in writing and per­fected, with good leisure and deliberation, the rest which fol­low, viz.
  • 2. Anno 1619. The second Book. Of the Three Principles, together with an appendix of the Threefold life of Man.
  • 3. Anno 1620. A Booke of the Three-fold life of Man.
  • 4. An Answer to the 40 Questions of the Soule, propounded by Doctor Balthasar Walter, in the first chapter of it is an Exposition of the Turned Eye, or Philosophick Globe, withall an addition concerning the Soule, the Image of the Soule, and the Turba or destroyeresse of the Image.
  • 5. Three Bookes. The first, of the Incarnation of Jesus Christ. The second of the Suffering, Death, & Resurrection of Christ. The third of the Tree of Faith.
  • 6. A Booke of Six Points.
  • 7. A Booke of the Heavenly and Earthly Mysterium.
  • 8. A Book of the Last Times to P.K.
  • [Page]9. Anno 1621. A Booke De Signatura Rerum, or the Sig­nature of all things.
  • 10. A Consolatory Booke of the foure Complexions.
  • 11. An Apologie to Balthasar Tilken in two parts.
  • 12. A consideration upon Esaias Steefells Booke.
  • 13. Anno 1622. A Booke of true Repentance.
  • 14. A Booke of true Resignation.
  • 15. A Booke of Regeneration.
  • 16. Anno 1623. A Booke of Predestination and Election of God, at the end of it is written this following Treatise, viz.
  • 17. A short Compendium of Repentance.
  • 18. The Mysterium Magnum upon Genesis.
  • 19. Anno 1624. A Table of the Principles, or a Key of his writings to G. F. and I. H.
  • 20. A little Booke of the Supersensuall Life.
  • (21) A little Booke of Divine Contemplation.
  • 22. A Booke of the two Testaments of Christ, viz. Baptisme and the Supper of the Lord.
  • 23. A Dialogue between the enlightned and the unenlightned Soule.
  • 24. An Apology upon the Booke of true Repentance, directed against a Pasquill of the principall Minister of Gorlitz, cal­led Gregory Rickter.
  • (25) A Booke of 177. Theosophick Questions.
  • 26. An Epitome of the Mysterium Magnum.
  • (27.) The Holy Weeks, or the Prayer-Booke.
  • 28. A Table of the Divine Manifestation, or an Exposition of the Threefold World to I.S. V.S. and A.V.F. In these two that follow, the date is not set downe.
  • 29. A Booke of the Errours of the Sects of Ezechiel Meths to A. P. A. or an Apology to Esaias Steefell.
  • 30. A Booke of The last Judgement. Further.
  • 31. Certaine Letters to Divers Persons, written at divers times with certaine Key's for some hidden words.
  • The Bookes which the Author finished not, are marked with this signe.

The faults escaped in Printing.

PReface verse 9 line 4. read * Divine Essence, fol. 2. l. 23. for as r. viz. l. 32. for how r. that, f. 3. l. 8. r. u transparent. l. 24. r. * Formes. f. 14. l. 27. r. but o not. f. 15. l. 18. r. the p Eternity, that q f. 16. l 29. r. viz. the eye. l. marg. 18. r. viz. Turbae f. 17. l. 43. r. there for then: f. 18. l. 30. for chimney r. furnace, f. 22. l. 9. for ye, r. we. f. 25. l. 11. for where: r. there. f. 27. l. 11. for fire, r. fire. f. 33. l. 22. r. can g find: l. 24. r. the * l God-head: f. 34. l. 17. r. wisdome: for the Element giveth not Divine wit [Reason or understanding;] but, f. 45. marg. l. 19. r. t appeareth or, f. 70. marg. l. 19. r. doake or hollow. f. 59. marg. l. 1. r. that Spirit, f. 60. marg. l. 3. r. c workmaster, f. 63. l. 16. r. nothing; that can give it any thing; but, f. 56. l. 31. r. (wherein, f. 68. marg. l. 12. r. forth. f. 69. l. 24. r. Tree, Or as, f. 72. l. 5. unlesse. f. 80 l. 24. r. desire, l. 25. r. o, l. 26. r. , f 83. l. 25. r. which holdeth, f. 89. l. for s, r. [...], f. 90. l. 32. r. and i bitternesse l. 33. r. k for i, l. 35. r. I for k, l. 40. r m for l, l. 41. n for m, l. 42. o for n, & p for o f. 93. l. 16. r. one thing hath swallowed up another, f. 94. marg. l. 10. r. and workes, f. 95. l. 1. r. without it, is, f. 99. l. 6. for them, r. then, f. 105. l. 17. r Gift,) l. 43. r. soule, f. 106. marg. l. 7. r. m or Chist. l. 39. r. Spirit of, f. 107. l. 3. r. whores wolves, f. 110. l. 21. r. soule, f. 114. l. 3. r. not see them; f. 122 l. 1. r. the life, f. 124. l. 36. r. the a Calling, f. 127. l. 39. r. this world, f. 130. l. 2. r. of no, l. 20. be no more, f. 143. l. 25. r. and there is, l. 36. r and t l. 38. r. u partiality, f. 146. l. 30 for those r. these: f. 147. l. 20. r. to be done, f. 148. l. 7. r. an end, f 154. l. 39 r. l sournesse. Preface to the Clavis, verse 9. marg. r. ex sensu, end shutz, f. 2. l. 20. r. first in, f. 10. l. 1. for ♀ put ☿.

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