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THE 


WORKS 


O    F 


JACOB    B  EH  MEN, 

The  Teutonic  Theofopher. 

VOLUME      II. 


r.  The  Threefold  Life    of 

Man. 
II.    The  Answers   to  Forty 

Questions    concerning   the 

Soul. 


CONTAINING,    . 

III.  The  Treatise  of  the  In- 
carnation : .  In  Three  Parts. 

IV.  TheCLAvis:  Or  an  Expla- 
nation of  fome  principal  Points 
and  Expreflions  in  hisWritings, 


With  Figures,  illuftrating  his  Principles,  left  by  the 
Reverend  William    Law,    M.  A, 


LONDON, 

Printed  for  M,  Richardson,  in  Patcr-nofter  Row» 

MDCCLXI7. 


ADVERTISEMENT. 


TH  E  Figures  annexed  to  this  Volume,  were  left  by  the 
Reverend  Mr.  Law,  and  by  him  intended  for  Publication. 
They  contain  an  Illustration  of  the  deep  Principles  of 
Jaco^  Beh?ne?iy  in  which  the  Myßeries  of  Nature  and  Grace  are 
unfolded.  And  as  He  and  Mr.  Law  were  raifed  up  by  God,  and 
highly  qualified  as  Inftruöors  of  Mankind  in  Divine  Wifdom  ;  fo 
all  who  with  them  are  Followers  of  Chrift  in  Simplicity  of 
Heart,  who  in  the  true  Spirit  of  Prayer  and  Refignation  to  God, 
defire  that  his  Will  may  be  done  on  Earth  as  it  is  in  Heaven, 
and  feek  only  God  and  the  Salvation  of  their  Souls  in  Sincerity 
and  Truth,  will  find  in  their  Writings  every  Thing  relating  to 
their  eflential  Happinefs,  and  a  Prefervative  from  all  Deluiions. 
They  contain  their  own  beft  Defence.  And  all  the  Efforts  of 
Human  Wifdom,  Wit,  and  Learning  to  depreciate  and  iupprefs. 
them,  however  fpecious,  can  be  but  like  lounding  Erafs,  or  a 
tinkling  Cymbal. 


THE 


HIGH  and  DEEP  SEARCHING 


O  F    THE 


THREEFOLD  LIFE  of  MAN, 


Through  or  according  to 


The    THREE   PRINCIPLES, 


By    JACOB    B  E  H  M  E  N,     the  Teutonic  Theofopher. 


PREFACE 


TO    THE 


READER. 


«f'^'##'1^#'^#^>F  wc  confider  the  great  and  wonderful  Strudure  of  the 
^*'p*^^*pc^*^  Heaven,  and  of  the  Earth,  and  obferve  their  Motions,  and 
5*'^  </*"  I  "\  "(«t  co"'^^""'pl^te  the  manifold  Operations  of  their  Powers  and 
$^>  \^    jjjj  <*^  Properties,  and  the  great  variety  of  the  Bodies  of  Creature?, 

*t*^^Xj=s-^*^  ^°^  ^^^y  ^^^  ^^^^  ^^^  ^'°^^'  S^°^s  ^^^  fubtil,  obfcure  and 
^^t^^^-^-^^  g^'^^ring,  thick  and  clear,  heavy  and  light,  we  then  find 
the  Twofold  Origin  of  the  Manifeftation  of  God,  the  Dark- 
nets  and  the  Light,  which  out  of  all  their  Powers  and  Wonders  have  breathed 
forth,  formed,  and  made  themfelves  vifible  with  the  Firmament,  Stars,  and 
Elements,  and  all  the  palpable  Creatures,  wherein  all  Things,  Life,  and 
Death,  Good  and  Evil,  are  together.  This  is  the  third  Life,  (befides  the 
two  that  are  hid,)  and  is  called  Time  in  the  ilrife  of  Vanity. 

Here  appears  the  Wifdom,  in  which  the  Holy  Ghofl  tixi  manifeflied  tho 
divine  Powers  every  where,  through  Sun,  Moon,  and  Stars,  through  Gold, 
Silver,  and  precious  Stones,  through  pleafant  Colours  and  Odours,  and  through 
all  the  good  Part  in  all  the  Creatures,  and  elpecially  through  Man,  in  his 
Undenlanding,  Skill,  and  Knowledge  of  God,  his  Juftice,  Love  and  Bene- 
volence, his  Meeknefs,  Chaftity,  Modefty,  and  Virtue 

Piere  alfo  the  dark  hellilh  Property  manlfefls  itfelf  in  the  Earth,  and 
through  Harfhnefs,  Blacknefs,  Froft,  Poifon,  and  Stink  in  all  Creatures;  and 
in  Man,  through  hatred,  Malice,  Anger,  Folly,  Impiety,  Lewdnefs,  Bru- 
tality, and  all  Vice. 

So  this  World  {lands  in  a  mixed  Temporal  Life,  betwixt  Light  and  Dark- 
nefs,  as  being  adually  a  Mirror  of  them  both,  in  which  the  Wonders  of 
Eternity,  in  Figures  and  Forms  of  Time,  are  manifefted  through  the  WORD, 
as  '•'t.  jo/.vi  fays,  "  A//  Tlufigs  were  made  by  him,  arid  idthout  him  was  not  any  Jolm  i. 
thing  made  that  was  made  ;  as  tlie  deep  Declaration  of  it  in  the  di\'inc  Liglu, 
may  be  ieeu  ii\  this  iJuok  of  the  Threefold  Life. 


BRIEF 


CONTENTS 


O  F 


THIS     B  O  O  Kj 


By    the    A  U  T  H  O  R. 


W^i*yQ^p){EING  a  high  and  deep  Searching  of  the  Threefold  Life  of  Man,  through 

^)^    ^    )^^  the  Three  Principles. 

"^^W  o"*iw'f^      Wherein  is  clearly ßjown  that  which  is  Eternal;  and  alfo  that  which  is 

'^^k.    jd^^  Mortal. 

^w    w    w^       ^nd  why  God,  who  is  the  higheß  Good,  has  brought  all  things  to  light. 

!jrVfg/^])gfe^V       yilfo  why  one  thing  is  contrary  to  another,  and  deflroys  it :  and  then 
*  Or,   diftin-  what  is  right  [o?'  true,  and  whatjs  evil]  or  falfe,  and  how  the  one  ^  fe- 

guiilits.  parates  itfelf  from  the  other. 

Wherein  efpeciaUy  the  Three  Principles  are  founded,  which  are  the  only  original  or  FcuH' 

tain  whence  all  Things  flow  and  are  generated. 

Whereby  the  Multitude  of  Meanings  and  Opinions  about  Faith  and  Religion  may  be  known : 

end  what  is  the  caufe  of  the  multitude  of  Opinions  among  Men,  concerning  the  Eß'ence  and 

Will  of  God ;  alfo  what  is  befl  for  Man  to  do,  that  he  7nay  attain  the  higheß  and  eternal 

Good.  - 

And  then  concerning  the  End  and  event  of  all  Things  ;  why  all  Things  have  appeared  in 

fuch  a  Property  and  Effence  as  they  have  had ;  for  the  Comfort  of  the  poor  wormded  ßck 

Soul  of  Man,  and  for  the  Rebuilding  or  Edification  of  the  true  Chrißian  Religion  ;  wherein 

the  Antichrift  ftands  quite  naked  and  revealed. 

Set  down  for  a  Remembrance  to  curfelf,  and  for  a  fupport  to  uphold  us  in  thefe  diftraffcd 

iniferable  Times. 


b 


A  HIGH 


A 

HIGH    and    DEEP    S  E  A  R  C 


CONCERNING     THE 


THREEFOLD  LIFE  of  MAN. 


««*««Ä«!Ks;«««««««-K!K«««s<;K*«»««r:^«3^«iKiK;:<»*K«««ata;«!K»3^ 


The  Flrft  Chapter. 

I.  F>^(^®6'^^  H  E  N  we  confider  the  beginning  of  our  Life,  and  compare  the  fame 
^       (^®      ■^    with  the  Eternal  Life,  which  we  have  in  the  promife,  we  cannot  fay 

§{5J  @©    "O'"  fi"^^  ^^"^  '•'^^  ^""^  ^^  ^""^^  '"  ^^'^  ^^^^-     ^^^  ^^  ^^^  ^^^  beginning 

bM  ^^  Mb  ^"^  ^^^  ^"^  °^  ^^^^  outward  life,  as  alfo  the  total  decay  and  final  cor- 
1,-  ^^  <^4,  ruption  of  our  bodies  -,  and  befides  we  fee  or  know  of  no  returning  into 
E^NÄJöPl-^ftifef^  ^'^'^  [outward]  life,  neither  have  we  any  promife  of  it  from  the  high 
m.'H^UU^mM    ^^^  eternal  Good. 

2.  Seeing  then  there  is  a  Life  in  us  which  is  Eternal  and  Incorruptible,  wherewith  we 
ftrive  after  the  higheft  Good  •,  and  a  life  (from  this  world)  which  is  finite  and  corruptible, 
and  alfo  a  life  in  which  the  fource  and  original  caufe  of  Life  ftandeth,  wherein  the  higheft 
danger  of  Fternal  Perdition,  niifery,  and  calamity  doth  confift;  therefore  it  is  of  neceffity 
that  we  co'.ifider  the  beginning  of  Life,  from  whence  ail  thefe  things  proceed  and  have 
their  original. 

3.  So  now  when  we  confider  the  life,  what  it  is,  then  we  find  that  it  is  a  burning  Fire, 
which  confumeth,  and  when  it  hath  no  more  [fuel]  to  feed  upon,  it  goeth  out  -,  as  may 
be  feen  in  all  Fires.  For  the  life  hath  its  nourifhment  from  the  body,  and  the  body 
from  the  food ;  for  when  the  body  hath  no  more  food,  then  it  is  confumed  by  the  fire 
of  the  life,  lb  that  it  fadeth  and  perifheth,  as  a  fair  flower,  when  it  hath  no  water, 
withcreth. 

4.  But  feeing  there  is  in  Man  a  life  which  is  Eternal  and  Incorruptible,  which  is  the 
foul,  which  is  alfo  a  Fire,  and  hath  need  of  nutriment  as  well  as  the  Elementary  hie  hath, 
therefore  we  ought  to  confider  the  property  and  food  of  that  life,  what  that  is  which 
continually  feedeth  it,  fo  that  it  never  goeth  out  in  Eternity. 

5.  And  thirdly  we  find  in  the  life  of  our  fouls,  that  there  is  in  it  a  greater  hunger  after 
another  higher  and  better  life,  viz.  after  the  higheft  Good,  which  is  called  the  DivtHe Lrfe ; 
infomuch  that  the  foul  is  not  contented  with  its  own  food,  but  it  defireth,  with  great 
longing  and  panting,  the  higheft  and  beft  Good,  not  only  for  a  pleafant  habitation,  but 
in  a  hunger  for  a  food. 

6.  And  fo  now  we  perceive,  in  our  very  great  and  true  knowledge,  that  every 
-life  defireth  its  [own]  Mother,  (out  of  which  the  hfe  is  generated)  for  a  food  j  as  the 

B 


2  Of  the  Original  Matrix.  Chap,  r» 

Wood,  which  is  the  Mother  of  the  Fire,  that  the  Fire  defireth  to  have,  and  if  it  be 
fevered  from  its  Mother  it  goeth  out.  In  Hke  manner,  the  Earth  is  the  Mother  of  all 
Trees  and  herbs,  and  they  defire  it ;  and  the  water  (with  the  other  Elements)  is  the 
Mother  of  the  Earth,  or  elfe  it  would  be  dead  [or  barren],  and  there  would  grow  neither 
metals,  trees,  herbs,  nor  grafs  out  of  it. 

7.  We  fee  efpecially,  that  the  Elementary  life  confiftech  in  a  boiling,  and  is  a  [kind 
of]  feething,  and  when  it  leaveth  boiling  it  goeth  out:  alfo  we  know  that  the  Conftel- 
Jations  kindle  the  Elements,  and  the  Stars  are  the  Fire  of  the  Elements,  and  the  Sua 
kindleth  the  Stars,  fo  that  there  is  a  boiling  and  feething  amongft  them :  but  the  Ele- 
mentary life  is  finite  and  corruptible,  and  the  life  of  the  foul  is  Eternal. 

8.  Now  feeing  it  is  Eternal,  therefore  it  muft  alfo  be  from  the  Eternal  •,  as  the  dear 
Mofes  liath  written  very  rightly  of  it,  ^hat  God  breathed  into  Man  the  living  breathy  and. 
fo  Man  is  become  a  living  foul. 

9.  Yet  we  cannot  fay,  though  indeed  Man  ftandeth  in  a  Threefold  Life,  that  each  life 
is  apart  in  a  feveral  form ;  but  we  find  that  they  are  in  one  another,  and  yet  each  life 
hath  its  own  working  in  its  dominion,  viz,  in  its  Mother:  for  as  God  the  Father  is  all, 
becaufe  all  cometh  from  him,  and  he  is  prefent  every  where,  and  is  the  fulnefs  of  every 
thing,  and  the  thing  doth  not  comprehend  him;  alfo  the  thing  is  not  God,  nor  his 
Spirit,  nor  the  true  Divine  EJfence ;  fo  that  it  cannot  be  faid  of  any  comprehenfible  thing, 
that  it  is  God,  or  tliat  God  is  here  prefent  more  than  in  other  places,  and  yet  he  is  really 
prefent,  he  containeth  the  thing,  and  the  thing  containeth  not  him  v  he  comprehendeth 
the  thing,  and  the  thing  comprehendeth  not  him ;  for  he  dwelleth  not  in  the  thing,  but 
in  himfelf,  in  another  Principle. 

10.  So  alfo  is  the  foul  of  Man  breathed  in  from  God ;  It  dwelleth  in  the  body,  and  is 
tnvironed  with  the  Spirit  of  the  Stars  and  Elements,  not  only  as  a  Garment  covereth  the 
body,  but  it  is  infefted  with  the  Spirit  of  the  Stars  and  Elements,  as  the  Peftilence  or 
other  [infeftious]  difeafe  infedteth  the  Elementary  Spirit,  fo  that  it  poifoneth  its  body, 
and  fo  it  decayeth  and  dieth,  and  then  the  fource  [or  property]  of  the  Stars  alfo  breaketh 
itfelf  off  from  the  foul,  and  confumeth  itfelf:  whereby  the  Elementary  Mother  breaketh 
off,  and  fo  the  Spirit  of  the  Stars  hath  no  more  food,  and  therefore  confumeth  itfelf, 

•  Or  crude,     but  the  foul  remaineth  ^  naked,  becaufe  it  liveth  by  another  food. 

fiTw^'  °^  *'■  Underftand  us  here  in  this  manner;  though  the  foul  be  thus  captivated  with  the 

feinJ'  °^        Spirit  of  the  Stars  and  Elements,  fo  that  the  fource  [or  property]  thereof  dwelleth  in  the 

foul,  yet  the  foul  hath  another  food,  and  liveth  in  another  Principle,  and  is  another 

*  Being  or      [thing  or]  ''  being. 

fobllancc.  j2,  Por  its  Eflences  [or  the  faculties  or  powers  of  its  fubftance]  are  not  from  the 

Conflellaticn,  but  have  their  beginning  and  corporeal  union  out  of  the  Eternal  Bandy  out 
of  the  Eternal  Nature,  which  is  God's,  the  Father's,  before  the  light  of  his  Love,  wherein 
he  entereth  into  himfelf,  and  maketh  to  himfelf  the  fecond  Principle  in  his  Love,  out  of 
which  he  continually  generateth  his  Eternal  Word  and  Heart,  from  Eternity  to  Eternity; 
where  the  holy  name  of  God  continually  arifeth  [or  difcovereth  itfelf]  and  holdeth  its 
Divine  Nature,  as  a  Spirit  in  the  fecond  Principle,  in  itfelf,  and  dwelleth  in  nothing  elfe, 
but  merely  in  itfelf. 

13.  For  although  the  band  of  the  Eternal  Nature  is  in  it,  yet  the  Divine  Spirit  is  not 
"**        fubjefted  under  that  Band  ;   for  the  Spirit  kindleth  that  Band,  fo  that  it  becometh  en- 

»  Cr  fprout-    ligkened  and  '  Ipringing  with  the  virtue  of  the  Light  in  the  Love,  in  the  life  of  the  Word 
»^-  and  Heart  of  God,  fo  tltat  it  is  a  holy  habitation  and  Paradife  of  that  Spirit,  which  is 

called  God. 

14.  So  alfo  the  foul  of  Man  is  out  of  the  band  of  the  Eternal  Original,  Eternally 
{landing  therein,  and  defireth  in  itfelf,  in  the  fecond  Principle,  to  prefs  into  God,  and 
jolatiate  itfelf  in  the  Power  of  Godj  but  becaufe  it  cannot  with  its  whole  being  (witl* 


Chap,  t.  Of  the  Original  MafHx\  ^ 

its  own  EflTences)  enter  into  the  light  and  power  of  God,  as  little  as  the  Eternal  Nature 
can  prefs  into  the  Light  of  God,  lo  that  it  may  have  the  light  for  its  own  in  its  own 
power,  but  the  Light  fliineth  out  of  the  Love  in  its  own  Principle  in  the  Eternal  Nature, 
fo  that  the  Light  remaineth  Lord  in  the  Eternal  Nature,  becaufe  the  Eternal  Nature 
doth  not  cotnprehend  it,  but  rejoiceth  in  the  Light,  and  bringech  forth  its  wonders  in 
the  power  and  underftanding  of  the  Light,  where  then  they  are  revealed.  Thus  alfo 
the  foul  cannot  in  its  Eflences  prefs  into  the  Light  of  God,  and  over-mafter  it,  but  mult 
in  itfelf,  in  another  Principle,  prefs  into  God,  into  his  Love. 

15.  For  you  muft  here  undcrftand  another  new  Birth  in  the  foul:  For  it  muft  not  only 
prefs  forth  out  of  die  Life  of  the  Stars  and  Elements,  but  alfo  out  of  its  own  fource 
[or  property]  of  life,  and  incline  its  will  into  the  Life  of  God,  endeavouring  to  be 
therein :  this  [inclined  or]  created  will  is  received  of  God,  and  God  dwelleth  in  that  will, 
and  fo  Cometh  the  Divine  I  ife  and  Light  into  the  foul,  and  fo  it  is  a  child  of  God :  for 
it  ftandeth  in  its  fource  [or  property]  and  life,  as  God  the  Father  himfelf  [doih]  in  th6^ 
fource  [or  property]  of  the  Eternal  Nature. 

16.  And  here  we  underftand,  that/ without  the  Divine  Light  (which  is  the  fecond  ^  Orbeyondt 
Principle), in  the  Eternal  Nature  there  is  an  »änguühing  fource  [or  property]:  for  the 

band  of  life  ftands  in  the  Fire  -,   but  when  that  fire  is  °  infpired  and  captivated  by  the  <=  Inßciretur, 
Divine  Love,  then  the  life  in  itfelf  goeth  forwards  forth  into  another  fource  [or  property]  :  '« infeded  or 
for  another  Principle  is  broken  open  for  it,  wherein  it  liveth,  and  that  Life  is  in  Godj 
even  as  God  dwelleth  in  himfelf,  and  yet  is  really  all  himfelf,  all  is  come  from  his 
Nature :  yet  you  mull  underftand  not  as  from  the  Eternal  Nature,  only  the  fouls  and  the 
Angelical  Spirits  [are  fo]  ;  hut  from  his  ^  created  will,  which  hath  a  beginning,  viz.  from  f  Or  crea- 
the  External;  and  therefore  every  thing  of  this  [outward]  world  is  tranfttory.    And  herein  tureiy, 
we  find  the  great  and  terrible  Fall  of  our  foul  in  our  firft  Parents,  that  it  is  entered  into 
the  Spirit  of  this  world,  into  a  ftrarge  lodging,  and  hath  forfaken  the  Divine  Light, 
wherein  it  was  an  Angel  and  Child  of  God;  therefore  it  muft  go  forth  again  out  of  the 
Spirit  of  the  Stars  and  Elements,  and  [pafs]  in  a  New  Birth,  into  the  L  ife  of  God. 

1 7.  But  becaufe  that  was  not  po.Tible  for  the  foul  to  do,  therefore  the  Life  of  God  came 
to  us,  out  of  Love  and  Grace,  into  the  Flefti,  and  took  our  human  foul  again  in  it  into 
the  Divine  Life  in  the  power  of  the  Light,  that  we  might  here  be  able  to  prefs  into  the 
fame  life  to  God  in  a  New  Birth.  For,  as  we  went  wholly  with  the  foul  of  ./iJam  out 
from  the  life  of  God,  (for  the  children  oi  Adam  have  inherited  [all]  from  their  Parents 
foul,  being  fprung  wholly  [from  them]  as  from  a  Tree)  fo  alfo  hath  the  life  of  God  in 
Chrift  regenerated  us  again,  fo  that  we  can  enter  again,  in  the  life  of  Chrift,  into  the 
life  of  God  And  thus  now  our  foul  ftandeth  in  the  Band  of  the  Eternal  Original, 
infect-  d  with  the  fpirit  of  this  world,  and  captivated  by  the  wrath  of  the  original,  in  the 
life  of  the  eternal  fire,  viz.  in  the  Eternal  Nature-,  therefore  we  muft,  every  one  of  us 
by  ourfelves,  prefs  with  our  foul  in  the  life  of  Chrift,  to  God,  into  the  New  Regeneration 
in  the  life  and  fpirit  of  Chrift:  and  here  no  hypocrify,  appearing  holinefs,  or  any  meri- 
torious works,  will  avail  any  thing,  for  the  poor  foul  can  no  other  way  be  helped,  except 
it  enter  into  itfelf  (in  a  new  created  will)  with  ftedfaft  earneft  purpofe  and  reiblution, 

into  the  life  of  Chrift;  and  then  it  will  be  received,  with  very  great  ^  Glory  by  God  s  Or  honour-, 

and  his  children,  in  the  fecond  Principle ;  and  the  noble  precious  Treafure  {viz.  the 

Light  of  the  Eternal  Life)  will  be  given  to  it,  which  enlighteneth  the  fource  [or  property] 

of  the  foul  in  the  firft  Principle,  wherein  it  ftandeth  fubftantially  with  its  Eflences  for 

ever,  and  turneth  the  anguift»  into  love,  and  the  riiing  and  burning  own  property  into . 

an  humble  lovely  mirth  in  meek  joy. 

18.  And  thus  the  foul  is  a  joyful  habitation  in  the  Divine  Life,  as  if  I  fhould  liken 
It  to  a  kindled  Light,  when  the  wick  of  the  Candle  burneth,  and  cafteth  a  pleafant  light, 
Ipr  Ihineth  bright]  and  hath  no  pain  in  the  fliining,  but  a  lightfome  pleafantnefs,  and 

B  2 


4  Of  the  Original  Matrix  or  Gemtrix,         Chap.  i. 

yet  the  wick  continueth  burning :  yet  you  mufl  underftand,  that  there  is  in  the  burning- 
v/ick  no  pain  or  woe,  but  that  there  is  only  a  caufe  of  the  glance  of  life  5  for  no  fire  is 
comparable  to  the  Divine  [fire]. 
'■■  !  •'pi red  or  ip.  For  the  Divine  Nature,  out  of  which  the  Divine  fire  of  life  burneth,  is  ''  filled 
:r.!c;tud.  Y_,jj-{^  j|.g  i^gyg  of  God,  fo  that  the  light  of  God  maketh  another  Principle  in  itfelf,  wherein 
'  O-  perceiv-  Nature  is  not  '  felt,  for  it  is  the  end  of  Nature ;  therefore  the  foul  cannot  comprehend^ 
*'^-  in  its  own  Eßences,  the  light  of  God  to  poffefs  it.     For  the  foul  is  a  fire  in  the  Eternal 

Nature,  and  doth  not  reach  the  end  of  Nature:  for  it  continueth  in  Nature  as  a  creature 
created  out  of  the  E.ternal  Nature,  which  yet  hath  no  comprehenfibility,  but  is  a  Spirit 
in  a  feren-fold  form :  whereas  yet  in  the  Originality  there  are  not  feven,  but  only  four 
for;ns  known,  v/hich  uphold  the  Eternal  Band,  and  thofe  [four]  are  the  fource  [or  pro- 
^  That  which  perty]  in  the  Anguifh,  wherein  ''  the  Eternal  confifteth-,  and  out  of  them  the  other  forms 
is  Eternal.       are  wholly  generated,  wherein  God  and  the  Kingdom  of  Heaven  confifl: ;  and  in  the  four 
TOrms  the»Anguifla  and  Torment  confift,  if  they  are  fingly  alone,  and  therein  we  under- 
ftand Hell-fire  [to  confifl],  and  the  Eternal  wrath  of  God:    and  although  we  do  not 
^Geaitare.      know  the  Originality  of  the  EfTence  of  G.od,  yet  we  know  the  Et  er naV  Birth,  which 
never  had  any  beginning.     And  feeing  it  had  no  beginning,  therefore  it  is  the  fame  this 
day  that  ever  it  was  from  Eternity :   and  therefore  we  may  well  comprehend  what  we  fee 
and  know  this  day  in  the  IJght  of  God. 

20.  None  ought  to  account  us  ignorant,  becaufe  God  hath  given  us  to  know  his  own. 
*>  Being  or  "'  F.flence,  which  we  cannot  and  muft  not  deny,  upon  pain  of  the  lofs  of  the  Divine  Lights 
iubftance.        gnd  of  our  eternal  falvation;  for  it  is  impofTible  for  any  man  to  have  it,  except  it  be  given. 

him  out  of  Grace  in  the  Love  of  God :  and  when  that  is  given  to  a  Man,  then  that  foul 
llandeth  in  the  knowledge  in  the  Wonders  of  God,  which  [ibul]  then  fpeaketh  not  of- 
things  Ü range  and  afar  oft",  but  of  the  things  wherein  it  Itandeth,  and  of  itfelf;  for 
it  becometh  feeing  in  the  Light  of  God,  fo  that  it  can  know  itfelf, 

21.  Now  that  this  can  be,  confider,  that  the  Effences  of  the  foul  fland  in  the  Original 
in  the  firß  Principle,  and  tliat  the  Divine  Light  Ihineth  in  itfelf,  and  maketh  the  fecond. 
Principle,  and  fo  there  are  two  of  them  ;  and  the  foul  feeth  into  the  high  knowledge  of  the 
light  of  the  Second  Principle,  which  fhineth  in  it:  why  then  fhould  it  not  fpeak  of  its- 
native  Country,  wherein  it  fiveth  .''  and  how  wilt  thou,  mad  world  (in  the  third  Principle . 
in  the  Spirit  [or  wifdom]  of  the  Stars  and  Elements)  forbid  that  to  it,  whereas  thou  art 
blind  as  to  God,  and  Heft  captivated  in  the  Eternal  Wrath,  in  the  fource  [or  property] 
of  the  Original  ? 

■   22.  Now  feeing  it  is  fo,  we  will  therefore  fet  down  the  Ground  cf  the  Eternal  Band^ 
to  be  a  looking  Glafs  for  him  that  defireth  to  fee-,  though  it  be  true  indeed,  that  he  can- 
not learn  it  of  us,  unlefs  he  himfelf  enter  into  the  New  Birth  into  the  life  of  Chrifi,  that 
»Thatwhich  the  Divine  Light  itfelf  may  fhine  in  him,  or  elfe  "  we  are  but  as  a  Hiftory  to  him,  and 
Micro  written  fl^all  not  be  underftood  by  him. 

rHiftor°y"^^^  23.  But  when  we  fpeak  of  the  fource  [or  original]  of  the  fire,  and  of  its  kindling 
wiihouv  iin-  (we  mean  concerning  the  Fire  of  Life)  we  know  for  certain,  that  in  its  Original,  before 
deribnding  the  kindling  of  the  fire,  it  confifts  only  in  two  forms,  and  hath  but  one  Mother,  which, 
oC  the  myiie-  jj  o  \y^Y[\^^  and  draweth  to  hcr^  and  yet  there  is  nothing  in  herfelf,  but  a  willing  of  die 
coudi^'un-""  Eternal  Father  in  the  Eternal  Nature  which  he  hath  appointed  in  himfelf  to  reveal,  and. 
dvT  it.  ^^  declare  his  wonders. 

"  Aflringent  24.  Now  that  Will  is  Eternal,  and  is  not  ftirred  up  by  any  thing  but  by  itfelf ;  and, 
c/aitraaive.  if  that  were  not,  all  were  nod-iing,  neither  darknefs  nor  light:  therefore  feeing  there  is. 
POrtocreate  fomewhat,  it  muft  needs  be  jhe  Eternal  Will,  and  that  is  aftringent,  and  defirous.'*- 
the  War.dcrs.  of  tlie  IVonders  of  the  Creation.  Therefore  feeing  there  is  a  Defire,  the  Defire  attrafteth. 
9  Or  ava-  ^^  itfelf,  and  that  which  is  attraded  in  the  Defire  maketh  the  Will  full,  ib  that  the- 
caum."    "     jDefirs  is  fulfilled;  for  the  Will  is  as.  thin  [or  empty]  as  '  a. Nothing,  and  thaj:  which.is_^ 


chap.  I.         Of  the  Original  Matrix  or  Genetrix.  5 

attracted  into  the  Will  maketh  the  Will  thick  [or  grofs  and  full]  and  that  is  its  Darknefs  : 
and  the  Eternal  Defire  flandeth  in  the  Darknels. 

25.  Now  when  the  Will  in  the  Defire  doth  attraft,  that  attrading  is  a  fting  ["■  pundlure  '  Pricking  or 
or  Goad]  of  the  ftirring-,  for  the  Will  is  thin  as  a  Nothing,  and  is  quiet  and  ftill,  as  fpurying  to 
[if  it  were]  Nothing:  but  the  Will  being  an  Eternal  Defiring,  therefore  it  attracleth  to  '^°"°"- 
itfelf  Eternally  ;    and,  having  nothing  to  attrad:,  it  attradcth  -itfelf,  and  impregnateth 

(or  filleth  j  itfelf,  and  fo  the  Nothing  cometh  to  be  a  Darknefs,  and  the  attrafting  '  maketh  *"  Is  the  fpur 
the  fting  of  the  firft  EfTences,  fo  that  there  is  a  ftirring  and  original  of  Mobility.  ^°  ^'^^  f""h'"* 

26.  Now  the  will  cannot  endure  the  attrafling  and  impregnation,  for  it  would  be  free,  be'iL^of  a. 
and  yet  cannot,  becaufe  it  is  Defirous  -,  and  feeing  it  cannot  be  free,  it  entereth  with  the  thing. 
attracting  into  itfelf,  and  taketh  [or  conceiveth]  in  itfelf  another  IVill,  which  is,  to  go 

out  from  the  Darknefs  into  itfelf,  and  that  other  conceived  Will  is  the  Eternal  Mind,. 
and  entereth  into  itfelf  as  a  fudden  flafh  [of  lightening]  and  dißpateth  the  Darknefs,  and 
goeth  forth  into  itfelf,  and  dwelleth  in  itfelf,  and  maketh  to  itfelf  another  [or  fecond] 
Principle  of  another  Quality  [fource  or  condition],  for  the  fting  of  the  ftirring  remaineth 
in  the  Darknefs. 

27.  Therefore  now  we  fhould  fpeak  of  the  forms  of  the  four  [or  aftringent]  dark 
Nature.  For  we  underftand  that  the  Darknefs  hath  a  longing  after  the  Light,  which 
eternally  '  ftandeth  before  it,   but  in  another  Principle.  '  Oi-  is  pre-  • 

2  8.  For  the  two  Forms,  the  four  and  the  bitter  flinging,  are  the  Original  of  All  things, /^"'^"^  *°  "• 
and   the  Eternal  Will  is  the  Mother  [or  Matrix]  wherein  they  are  Generated:   and  we. 
are  to  know  that  the  '  foumefs  always  attrafteth  with,  the  conception  of  the  Will,  and  '  Aftringencj^- 
that  attraSling  is  the  ftinging  of  the  flirring,  which  the  ""  fournefs  cannot  well  endure  ::  °''  attraaing.. 
for  the  attrading  fournefs  dcfireth  the  lour  ftrong  fl:ntting  up  in  Death,  and  the  ftinging,  "  p""  h^'*'* 
bitternefs  is  the  Opener,  and  yet  it  were  a  nothing  in  itfelf  without  the  W^ill. 

29.  Now  when  the  fournefs  attrafteth  fo  ftrongly,  it  cannot  endure  the  ftinging,  viz.. 
the  fournefe's  own  attrafling,  but  ftirreth  much  more-,  and  the  fournefs  may  not  endure 
the  ftirring  neither,  for  it  defireth  the  {\.\\\  Death.  And  thus  it  is  a  Chain  and  Band,, 
which  ever  maketh  itfelf,  and  hath  no  [other]  Maker. 

30.  Now  thefe  entering  into  one  another  fo  f.viftly,  like  a  fudden  thought,  the  fting 
■would  fain  get  out  from  the  fournefs,  but  cannot,  for  the  fournefs  generateth  and  main- 
taineth  it ;    and   not  being  able   to  get  the  upper  hand  [or  get  loofe]  it  turneth  round 

like  a  wheel,  and  fo  breaketh  afunder  the  attracted  fournefs,  ?nd  maketh  a  continual  "^  "  Or  ftirring 
hurlyburly  and  mixture,  in  which  the  ''  breaking  or  woe  doth  confift-,    yet  there  is  no  up  and  down. 
feeling  here,  but  [they  are]  only  Forms  of  Nature:  for  it  is  no  ^  Material,  but  [it  is,] /  Corrupting;. 
the  Original  of  the  Spirit  or  Eternal  Nature  in  the  Eternal  Will.  ^  Materja. 

31.  For  the  four  deliring  attrafteth  and  maketh  penetration,  and  the  bitternefs  break- 
eth it  afunder  in  the  turning  wheel,  and  fo  there  arifeth  multiplicity  of  Eßences,  and  it  is 
as  it  were  a  furioufnefs,  or  as  I  may  fay  in  a  fimilitude,  a  Confuficn  of  the  Eternal  Mobi- 
lity, a  caufe  of  the  Effences:  and  this  the  Eternal  Will  muft  fuffer  [to  be]  in  itfelf,  and. 
therefore  it  conceiveth  or  taketh  to  itfelf  another  Will,  to  fly  out  from  this  wheel,  and 
yet  cannot  do  it,  for  it  is  its  own  fubftance  ;  and  feeing  it  cannot,  and  yet  cannot  leave 
its  eternal  defire  and  longing,  it  holdeth  and  attracleth  to  itfelf;  fo  that  the  EfTences  are 
continually  generated,  and  yet  (without  the  defiring)   they  are  nothing;    and  thus  the 

whole  form  ftandeth  in  the  "  noife,  and  is  called  MAR:  and  feeing  the  Will  cannot  be  ="  Or  /bund, 
free,  it  falleth  into  a  great  anguifh,  to  fpeak  according  to  Man's  underftanding,  that  the 
Reader  may  comprehend  the  fenfe  and  depth  of  it. 

32.  For  the  Will  is  the  conception,  and  that  which  is  conceived  in  the  Will  ')s  its 
Darknefs,  and  the  defiring  is  the  EfTence,  and  the  contrary  will  is  the  wheel  of  the  multi-t: 
plicity  of  Elfences,  fo  that  tl"iey  are  numberlefs,  but  the  multitude  is  according  to  the; 
Mobility.     Thefe  two  forms  are  tlie  Eternal.  EfTences,    and  the  Eternal  Band,  whicii. 
SQp-keth  itfelf,  and  cannot  do  otlierwife. 


6  Of  the  Original  Matrix  or  Genet  rix»         Chap,  i, 

33.  For  the  vaft  infinite  fpace  deP.reth  narrownefs  and  inclofure  [or  comprehenfion] 
wherein  it  may  manifeil:  itrelt",  for  elfe  in  the  wide  ftillnefs  there  would  be  no  manifefta- 
tion  ;  therefore  there  muft  be  an  attraSlion  and  inclofing,  out  of  which  the  manifefiation 
appeareth;  and  therefore  alfo  there  muft  be  a  contrary  Will;  for  a  tranfparent  and  quiet 
will  is  as  nothing,  and  generateth  nothing:  but  if  a  Will  mud  Generate,  then  it  muft  bs 
in  ß}ne^u;hat,  wherein  it  may  form,  and  may  generate  in  that  thing-,  for  Nothing  is  no- 
thing but  zfltllnefs  without  any  ftirring,  where  there  is  neither  darknefs  nor  light,  neither 
lite  nor  death. 

34.  Now  fi nee  we  clearly  perceive,  that /^.t^«  both  light  and  darknefs,  and  moreover 
an  eternal  ftirring  and  forming,  which  is  net  only  in  the  place  of  this  world  as  far  as 
our  fenfes  reach,  but  without  end  and  number,  where  the  Angelical  world  ftiineth  clearly, 

*  Or  fenfes,     and  yet  not  in  the  inclofure  of  the  Darknefs ;  therefore  we  fhould  raife  our  '  thoughts 

towards  the  Angelical  world,  ivbich  yet  is  not  without  this  place  [of  this  world]  -,  but  it 
is  in  another  Property,  and  in  the  Eternal  Light,  and  yet  there  could  be  no  Light  except 
there  were  a  Gcnetrix  [or  Matrix]  to  bring  it  forth. 

35.  Now  if  it  fhine  out  of  the  Genetnx  [or  Matrix'],  then  it  muft  come  forth  out  of 
the  Genetrix.     For  the  Genetrix  is  a  Darknefs,  and  yet  that  were  nothing  neither,  if  the 

«  Attraa,       Eternal  Word  (which  '  maketh  the  Eternal  Will)  were  not  there.     And  in  the  making 
Create.*"       ^^  creating  is  the  Birth  of  the  Eternal  Being;  of  which  John  faith,  In  the  beginning  was 

the  Werd,  which  was  in  the  beginning  with  Cod,  all  things  were  made  by  it,  and  without  it 

was  nothing  made  that  was  made. 

26.  Confider  here  my  beloved  Mind,  whence  Light  and  Darknefs  come,  alfo  joy 

and  heavinefs,  love  and  hate;  as  alfo  the  Kingdom  of  Heaven  and  the  Kingdom  of  Hell', 

good  and  evil,  life,  and  the  ftiutting  up  in  death. 

37.  Thou  fayeft,  God  hath  created  it;  very  well:  but  why  art  thou  blind,  and  dofb 
not  acknowledge  it,  whereas  thou  ^n  indeed  the  ^militude  of  God ?  Why  fpeakeft  thou 
more  of  God  than  thou  knoweft,  and  is  revealed  or  manifefted  to  thee  ?   Wherefore  doft 

*  Canons  and  thou  make  "^  Laws  concerning  the  will  of  God,  of  which  thou  knoweft  nothing,  feeing 
Ordinances,     tho^  doeft  not  know  Him  ?   Or  why  doft  thou  fhut  up  thy  life  in  death,  whereas  thou 

mighteft  well  live,  and  know  God  who  dwelleth  in  thee  ?  for  thou  heareft  it  alfo  from 
St.  John,  that  all  things  are  made  by  the  Word. 

38.  Seeing  then  God  is  the  W^ord  which  hath  made  all  things,  he  muft  therefore  be 
in  all  things:  for  a  Spirit  is  not  a  made  thing,  but  a  generated  thmg  in  itfelf,  which  hath 
the  Center  of  its  Birth  in  itfeff,  or  elfe  it  would  be  corruptible :  therefore  now  the  Center 
muft  ftand  in  the  Eternal  Maker,  or  elfe  it  were  tranßtory :  for  there  is  nothing  from 
Eternity  but  the  Word,  and  the  W^ord  was  God :  and  therefore  it  muft  needs  be  its  own 
Eternal  Maker  of  itfelf;  and  itfelf  muft  exprefs  itfelf  as  a  Word  out  of  itfelf,  as  out  of 
its  own  Maker. 

39  For  where  there  is  a  W'''ord,  there  alfo  is  a  fpeaker  to  fpeak  it.  Now  fince  it  is 
the  Father  that  fpeaketh  it,  and  the  Word  which  is  fpoken  out  of  the  Center  of  the 
Father  is  the  Son  thereof;  and  feeing  the  Father  in  his  Center  calleth  himfelf  a  Con- 
fuming  Fire,  and  yet  the  Son  (the  Word)  is  a  Light  of  Love,  humility,  meeknefs, 
purity,  and  holinefs,  and  that  the  Father  of  the  Word  is  fo  alfo  called  and  acknowledged 

*  Quality  or    throughout  the  holy  Scripture,  therefore  we  fhould  confider  the  '  fource  of  the  Fire  in  the 
property.         Center  of  the  Father,  feeing  the  Father  and  the  Word  is  one,  and  yet  in  two  {difiinil']  forms  : 

and  that  alfo  the  W^rath  and  the  Anger,  together  with  the  Abyfs  of  Hell,  ftand 
in  the  Center  of  the  Father. 

40.  For  St.  John  faith.  Of  and  through  it  are  all  things,  and  without  it  was  nothing  made: 
■for  when  the  Word  defired  to  make  [or  create],  and  the  Father  through  the  Word,  then 
there  was  no  Matter  for  him  to  make  it  of;  for  All  was  [as  it  were]  nothing,  neither  Good 
-nor  Evil,  neither  Lighf  nor  Darknefs,  but  the  Cf »/«•  ftood  there:  for  the  Will  is  his 


chap.  I.         Of  the  Original  Matrix  or  Genet  rix,  j 

Heart,  Son,  and  Word,  which  only  is  the  Eternal  Being,  and  the  Band  which  maketh 
itfelF,  and  yet  the  Deity  may  not  thus  be  comprehended,  becaufe  a  Being  aiFordeth  a 
[dillinft  difference  or]  divifibility,  and  appeareth  in  two  Principles. 

41.  Therefore  we  will  lay  before  you  the  Ground,  as  we  certainly  know  it:  and  our 
purpofe  in  writing  is  to  the  end  that  you  might  Tee  how  blind  you  are,  and  how  without 
knowledge  you  meddle,  when  you  make  fuch  large  ^  Expofitions  of  the  Writings  of  the  *■  Comraen»,^  1 
Saints.,  about  the  Effence  and  Will  of  God,  and  yet  know  him  iiot.  Sermons,  or    | 

42.  You  perfecute,  deipife,  and  difgrace  one  another;    you  raife  wars,  uproars,  and  the°Scrj "?°* 
Tumults,  and  make  defolate  Countries  and  Nations,  about  [what  is]  the  true  knowledge  jures. 

of  God  and  his  will,  and  yet  you  are  as  blind  as  a  ftone  concerning  God :  you  do  not 
know  your  own  felves,  and  yet  you  are  fo  furioudy  mad,  that  you  contend  about  [your 
knowing  of]  God,  who  is  the  maker,  preferver,  and  upholder  of  ail  things;  who  is  the 
Center  in  all  things ;  fo  alfo  you  ftrive  about  his  Light,  which  yet  did  never  appear  in 
wrath  and  malice  or  wickednefs,  but  in  friendly  meek  humility  and  in  love  his  Center 
fpringeth  up:  and  you  are  fo  furious  and  mad,  and  yet  fuppofe  that  you  have  it  upon 
your  Tongue  in  your  ^  malicious  contention  :  you  have  it  not,  but  you  have  merely  the  ^  WickeiSj. 
hiftory  of  the  Saints,  who  have  had  the  light  fliining  forth  out  of  their  Center ^  and 
therefore  they  have  fpoken  from  the  Holy  Ghofi,  which  proceedeth  out  of  the  Light.  But 
you  take  their  words,  and  the  Center  of  your  Heart  is  faft  fhut,  you  run  galloping  in 
the  four  Forms  of  wickednefs  or  malice,  [viz.  in  Pride,  Covetoufnefs,  Envy,  and  Anger."] 
43^  Therefore  I  will  fhow  you  the  Ground  of  the  two  Eternal  Principles  [that  fpring] 
out  of  one  Center,  that  you  might  yet  fee  how  you  run  on  in  the  Kingdom  of  the  Devil, 
to  try  whether  you  will  yet  turn  and  leave  off  your  pride,  and  enter  into  yourfelf,  and 
fo  you  might  attain  the  .  lighefl  Eternal  Good. 

44.  Therefore  I  will  fliow  you  what  we  are  in  foul  and  body,  alfo  what  God,  Heaven, 

and  Hell  are;  do  not  take  ii  to  be  a  ''  fidion,  [opinion  or  conceit],  for  it  demonftrates  ■■  OraFancy, 
itfelf  in  all  things,  there  is  nothing  fo  fmall  but  it  ftands  manifeft  therein,  and  do  not 
blindfold  yourfelves  in  your  bafe  pride,  in  your  conceitednefs,  but  learch  the  Ground 
of  Nature,  and  then  you  fliall  '  underftand  all  things,  and  do  not  run  on  fo  furioufly  '  Leam  or 
upon  the  bare  letter  of  the  Hiftory,  do  not  make  Laws  according  to  your  own  conceits  ^"'^  ^!'  thmga- 
and  opinions  fo  blindly,  by  which  you  perfecute  [vex  and  profecute]  one  another;  in  this  ^'^P"'°'*'^  '^ 
you  are  blinder  than  the  Heathens. 

45.  Search  after  the  Heart,  and  after  the  Spirit  of  the  Scriptures,  that  it  might  be  born 
in  you,  and  that  you  might  open  the  Center  oi  the  Love  of  God,  and  fo  you  might  know 
God,  and  rightly  fpeak  of  him.  For  from  the  Hiftory  none  Ihould  take  upon  him  to  be 
a  Mafter,  or  call  himfelf  a  knower  of  the  Eflence  of  God,  but  from  the  Holy  Ghoft, 
which  appeareth  in  another  Principle  (in  the  Center  of  Man's  life)  unto  thofe  that  feek  it 
in  true  earneftnefs,  as  we  are  commanded  by  Chrift  to  knock  and  feek  for  it  of  his  Father 
{viz.  in  the  Center  of  the  L.ife)  with  true  earneft  dcfircus  humility,  and  we  fhall  find  it. 

46.  For  none  can  know  or  rightly  feek  or  find  God  his  Lord  without  the  Holy  Ghoft,. 

which  fpringeth  forth  from  the  Heart  of  the  humble  feeker,  and  enlighteneth  the  Mind,  * 

fo  that  the  ''  fenfes  are  enlightened,  and  the  defire  is  turned  to  God  ;  that  perfon  only  find-  ^  In«'srd- 
ech  the  dear  Virgin,  the  wifdom  of  God,  which  leadeth  in  the  right  way,  and  bringeth  to  '^"^^^  ^' 
the  frefii  waters  of  Eternal  life,  and  quickeneth  the  foul,  and  lb  the  New  Body  groweth  ''^°"S'^'-'' 
on  the  foul  in  Chrift,  of  which  we  will,  hereafter  following,  write  according  to  its  high 
and  precious  worth. 

47.  We  advife  the  feekipg  Reader,  that  loveth  God,  to  confider  concerning  God ; 
and  that  he  do  not  colled  in  his  mind  and  thoughts,  and  feek  for  the  pure  Deity 
cnly  aloft  above  the  Scars,  dwelling  there  only  in  Heaven,  thinking  that  he  doth  rule 
and  govern  only  by  his  Spirit  and  power  i-n  this  world,  as  the  Siin  ftandeth  aloft  b  die 
Deep,  and  workech  by  his  beams  aU  over  the  whole  world:  ntv 


8  Of  the  Original  Matrix  or  Gemtrix»         Chap.  i. 

4S.  The  pure  Deity  is  in  all  places  and  all  corners,  and  prefent  every  where  all  over: 
the  Birth  of  the  holy  Trinity  in  one  EfTence  is  every  where :  and  the  Angelical  world 
reacheth  to  every  part,  wherever  you  can  think,  even  in  the  midft  of  the  Earth,  Stones, 
and  Rocks:  as  alio  Llell  and  the  Kingdom  of  God's  wrath  is  every  -where  all  over. 

49.  For  the  fevere  Kingdom  in  the  Anger  of  the  Darknefs  is  in  the  Center^  and  keep- 
eth  its  Source  and  Dominion  in  the  Darknefs-,  and  the  Deity  goeth  forth  (in  the  Center) 
in  itfelf,  and  maketh  a  habitation  [of  joy]  in  icfelF,  but  unfearchably  or  incomprehenfibly 
to  the  Darknefs,  becaufe  it  openeth  another  Principle:  for  the  Eternal  Word  is  the  Eternal 
Will,  and  a  came  of  the  Eternal  Natiire ;  and  the  Eternal  Nature  is  the  Eternal  Father, 
wherein  ail  things  are  created  by  the  Word,  you  mull  underifand,  in  the  Eternal  Nature. 
And  if  the  Eternal  Will  did  not  create  in  itfelf  [another  or]  a  fecond  M'ill,  to  go  forth, 
(as  a  fhining  light  flameth  forth  from  a  Candle  and  departeth  no:  away  from  the  Candle) 
the  father  would  be  alone,  and  be  only  an  auftere  Darknefs :  alio  this  world  (i-izy  the 
Third  Principle)  could  not  have  been  created. 

50,  But  the  Father  containeth  in  him  the  Eternal  Nature  in  his  own  Eflence,  and  is 
the  Eternal  Will  itlelf,  and  generatech  out  of  himfelf  [another  or]  a  fecond  Will,  which, 
in  the  firß  Eternal  Will  (which  is  the  Father)  openeth  the  Principle  of  the  Light,  in 
which  the  Father  (with  the  Eternal  Efiences  in  his  Eternal  Original  Will";  becometh 
amiable,  friendly,  mild,  pure,  and  Gentle-,  and  fo  the  Father  is  not  in  the  fource  [or 
quality]  of  Darknefs :  for  the  recomprehctided  Will  (which  goeth  forth  out  of  the  Center, 
and  difpelleth  the  Darknefs)  is  his  Heart,  and  dwelleth  in  itlelf,  and  eniighteneth  the 
Father  [or  is  the  glance  and  light  or  luftre  of  the  Father],  and  that  will  is  the  JFcrd 
of  the  Eternal  Father,  which  is  generated  out  of  the  Eternal  Efiences,  and  is  rightly 
another  Perfon;  for  he  dwelleth  in  the  Father's  Efiences  [or  Efi^ential  powers]  in  himfelf, 
and  is  the  Light  of  the  Father,  and  this  Word  (or  Will)  hath  created  all  things,  (under- 
ftand  out  of  the  Efiences  of  the  Father)  for  it  [the  Word]  is  the  Eternal  Omnipctency, 
becaufe  it  cannot  be  comprehended  by  the  Eternal  Efiences;  for  it  breaketh  alunder  the 
Eternal  Efl"ences,  and  dwelleth  in  itfelf,  and  fliineth  out  of  the  Efiences,  and  yet  it 
cannot  depart  from  the  Efiences,  as  little  as  the  glance  or  light  departeth  from  the  fire. 

.♦  .♦.  ♦  .♦  >.  »   *  -*■- .t.  tt.  A  .ti  A  A  itni.it.  Ji  iti  A,  ,t.  Alt  *    *  *   *   *    *   *   *    *  *   *  ■*■  .t.  AAA  A  A,  ,f.  A  ■!■  itnti  .f,  iti  iti  itntr  A  A <fc «fc 4ntr tt.  A  A  A  rfi  A  J.  A  A  A  .t.  iti  Ji  A 
V  T  w  T  T  *  V  V  '*'  V  V  *i'  *P  T  T  V  V  T  V  V  V  V  V  V  *i'  V  T  *'  V  >yf*]f'y>if  «j»  ♦(••{*  «j»  ij»  •(«  tj»  »j*  »p  »j«  *j»  »j«  »jt  ty  1^1 1^- 1^'  i^-  ■*  i^'  i^i  141  »^r ^  »^i  »p  »|»  ij*  »p  «j«  »p  ^  •!•  -fi  y  *(•  »;^ 

The  Second  Chapter. 

I.  f^y^^Q^^C^  E  E I N  G  we  have  mentioned  fuch  a  ground  to  you,  we  will  fhow  you 

»  Begettrefs,        ^jm!    #    jKL^ /ar//?)«- the  ground  of  the  '  Gfw/nx  [or  M2/r/.)c],  for  we  fee  it  clearly  in 

pregnant  ^dfcif 's^ "iefc^ä  ^^^^  world,  in  the  Dominion  of  the  Elements:   (and  yet  much  more  in 

womb  of°the       ^       v^       'p  ourfelves,  in  our  Minds,  whence  the  fenfes  [or  thoughts]  aril'e,  whereby 

Conception  [^"^    #    ?*^!fe  '^hey  walk,  converfe,  and  direft  all  their  a<5lions)  that  there  is  a  Genetrix, 

•f  the  Birth.        ^j^^^iM  which  doth  afibrd  fo  much  ;  and  if  there  be  a  Genetnx,  then  there  muft 

be  a  Center  or  Circle  of  life,  wherein  the  Genetrix  hath  its  Dominion :  for  the  nothing 

doth  not  move  nor  ftir-,  but  if  there  be  a  ftirring,  that  moveth  every  life,  that  mufi:  not 

be  a  ftrange  [or  Heterogeneous]  thing,  becaufe  it  is  in  every  thing  that  thing's  own  Jpirit 

and  life,  as  well  in  the  vegetative  and  infenfible  as  in  the  fcnfitive  living  [things]. 

2.  And  let  not  the  diflcmblers  and  hypocrites  miflead  you,  who  are  mere  Book- learned 
in  the  Hifiory,  and  boaft  and  vapour  with  firange  Languages,  and  would  be  refpefted 
tor  it,  whereas  they  underftand  them  not  in  the  leafl: :  they  underfl:and  not  their  Mother 
Tongue-,  if  they  underfiiood  that  right  (together  with  the  Spirits  of  the  Letters)  then 
they  v/ould  know  Nature  therein. 

3.  It  is  mere  Pride  that  forbiddeth  you  to  fearch  or  feek,  that  you  fliould  not  find, 
and  that  (the  Pride)  with  her  crowned  [or  cornered]  Cap  may  domineer  (like  a  proud 

2  woman) 


Chap.  2.  Further  of  ths  Genet  rix,  g 

.woman)  over  the  Wonders  of  God ;  for  fo  the  Devil  would  have  It,  that  he  might  not 
be  known :  they  are  more  blind  than  the  fimple  Laity. 

4.  If  you  defire  to  feei<,  then  i<nock,  that  the  right  door  may  be  opened  for  you,  and 
feek  in  thtfear  and  the  love  of  ood,  and  you  fhah  hnd  well  enough  ;  let  not  the  calum- 
nies of  the  proud  divert  you:   For  if  the  right  door  be  opened  to  you,  then  you  ftiall  fee 

how  very  blind  •■  they  are :  their  pride  hath  blinded  the  whole  world,  lb  that  every  one  look-  ^  Thofe  that 
eth  merely  at  their  eloquence,  [fine   Language,    or  good  exprefTions]  and  upon  their  ""  t'^«/"- 
[feveral]  ftrange  Languages,  and  think  thty  underftand  very  well.     Thus  they  domineer  ^^l^"^'"  ^^ 
over  Men's  fouis,  whereas  their  knov/ing  is  altogether  doubtful,  as  may  be  feen  by  their  Divine,', 
Difputations  and  Contentions. 

5.  Therefore  1  fay  ftill,  none  fliould  trufi  their  foul  with  fuch  hypocrites  and  diflem- 
bling  men  :  for  the  foul  ftandeth  not  in  this  world,  but  in  the  Original  of  the  Eflence  of 
all  b,irences,  and  it  is  in  the  Center  of  the  Eternal  Band-,  wherein  God,  and  the  Kingdom 
of  Heaven  and  Hell  ftandeth,  and  if  it  [the  foul]  attaineth  the  love  of  God  in  the  Light, 
(which  dwelleth  in  the  Ground  of  the  foul)  it  may  well  fee  the  Eternal  Nature,  as  alfo 

God,  and  the  Kingdom  of  Heaven,  and  of  Hell :  if  it  do  notjuffer  itfelf  to  be  blinded  :  ^ 

it  is  not  hard  or  diiiicult :  it  is  üut  to  go  about  the  new  Birth,  or  Regeneration  out  of  the 
Darknefs  into  the  Light,  without  which  you  cannot  reach  the  Depth  in  the  Center. 

6.  And  now  if  we  will  fpeak  of  the  Center,  or  the  Circle  of  the  Life,  we  muft  confider 
the  Genetrix  [or  Matrix \  which  is  the  Center,  and  the  Ejjence  of  all  Effences.  All  things 
are  Generated  out  of  the  Center,  and  out  of  that  which  is  Generated  all  things  are  created 
which  are  in  Being  And  we  have  cleared  to  you  the  Ground,  how  the  Eternal  X**  ord  was 
in  the  beginning  (as  in  the  Center)  and  the  Word  is  God's,  and  the  Eternal  P^ill  is  that 
Word.  For  th-  Eternal  God  hath  that  will  in  him,  and  that  is  his  heart,  and  in  that 
recomprehended  will  (in  the  Eternal  Father  of  all  things)  the  Eternal  Deity  hath  its  Name 
GOD. 

7.  For  we  cannot  fay,  that  God  hath  a  Maker,  as  alfo  the  Will  hath  no  Maker  ;  for 
he  maketh  himfclf  from  Eternity  to  Eternity  continually,  whereas   it   is  not  a  making 
neither,   but  an  \Lr.ei:x\i\'  Generation.    The  Word  in  the  Father,  and   the   Spirit  which  =  Or  Birth.- 
goeth  forth  from  the  r'ower,  is  the  Life  of  the  Deity. 

8.  But  now  we  fee  that  t)riZ  Murk  ftandeth  in  the  Center  :  for  God  is  alfo  an  Angry 
Zealous  or  Jealous  God.,  and  a  confuming  Fire  ;  and  in  that  fource  [or  quality]  ftandeth  the 

Abyfs  of  Hell,  the  anger  and  malice  of  all  the  Devils,  as  alio  the  "^  Foilon  of  all  Crea-  >>  Venom  or 
tures  :  and  it  is  found  that  without  poifon  and  "  eagernefs  there  is  no  Life  :   and   from  '^e  conup- 
thence  arifeth  all  contrariety  and  ftrife  :   and  it  is  found,  that  the  ftrongeft  and  moft  eager,  "°J}' 
is  the  moft  ufefui  and  piofitabie:  iov  it  maketh  all  things,  and  is   the  only  caufe  of  all  ftinging"^  "*^ 
mobility  and  life.  Iharpnefs, 

9.  For  as  is  mentioned  before  •,  The  Eternal  Word  {viz.  the  Eternal  /F}// of  the  Father) 
is  the  Creator  of  all  things,  and  the  Eternal  F'ather,  is  the  Being  of  the  Will,  out  of 
which  the  Word  hath  created  all  things.  Now  the  Effences  are  the  being  which  caufeth 
the  Will :  for  here  you  muft  underftand,  that  there  are  two  Wills  in  one  Being,  and  they 
caufe  two  Principles :  One  is  the  Love  and  the  other  is  the  Anger  or  the  Source  [or  pro- 
perty] of  Wrath.  )  heßrß  Will  is  not  called  God,  but  Nature  :  the  fecond  Will  is  called  A 
and  O,  the  beginning  and  the  End,  from  Eternity  to  Eternity  :  and  in  the  firft  Will,  Na- 
ture could  not  be  manifeft,  the  fecond  Will  1  it  is  that]  maketh  Nature  manifeft,  for  the 
fecond  Will  is  the  virtue  in  the  ftrength,  and  the  one  would  be  nothing  without  the  other. 

10.  Seeing  then,  that  the  Will  ot  the  Father  in  the  Eternity,  is  the  firft,  therefore 
alfo  he  is  th&frß  Perfon  in  the  Ternary,  viz.  the  Center  itfelf.  So  now  the  Will  or 
the  Center  is  to  defire  to  Generate  the  Word  or  Heart :  for  it  is  nothing  elfe,  and  it  can 
be  called  nothing  elfe,  but  the  defiring  in  the  Will. 

11.  Thus  we  fearch  in  a  deep  fenfe  in  the  Mind  j    and  find,  that  the  defiring  is 

C 


10 


Further  of  the  Gejietrix, 


Chap.  2, 


'  Or  percep- 
tion. 


Naturalifts. 


eager  and  attrcHive :  for  it  is  the  ftrong  might :  not  in  one  point  only,  but  every  where  all 
over,  contrafting  the  v^ddenefs  into  narrownefs,  to  manifeft  itfelf  [therein].  For  elfe 
there  would  be  nothing  in  the  whole  Deep,  and  there  would  appear  nothing,  but  all 
would  be  ftill  and  quiet. 

12.  But  now  the  deliring  attraSlcih,  and  yet  it  hath  nothing  there  but  itfelf;  and  that 
•which  is  attradled  is  the  impregnation  of  the  defiring,  and  maketh  the  define  full,  and  yet 
is  nothing  but  a  darknefs,  for  that  which  is  atcradted  is  thicker  than  the  will,  and  there- 
fore it  is  the  darknefs  of  the  thin  Will. 

13.  For  the  will  is  as  thin  [or  empty]  as  [if  it  were]  nothing,  and  very  ftill  and  quiet : 
but  the  defiring  maketh  it/«//,  and  the  going  forth  in  the  defiring  is  the  Efences,  viz.  a 
Hing  of  fenfibility,  (which  is  againft  the  lenfibility)  which  the  defiring  alfo  cannot  endure, 
but  attradeth  the  more  vehemently  to  it,  and  fo  the  fting  or  punfture  is  the  greater,  and 
rageth  againfl  the  attrading,  and  yet  cannot  get  out  of  it,  for  the  defiring  generateth  it, 
and  yet  cannot  endure  it,  for  it  is  fuch  an  Enmity  as  [is  between]  heat  and  cold. 

14.  And  fo  the  defiring,  which  in  itfelt  is  an  earneft  longing,  by  its  longing  doth 
(iivaken  fuch  a  raging  (which  doth  fo  fting  in  that  will)  that  the  longing  becometh  very 
four  and  ftrongly  attrafting,  that  it  might  hold  the  fting  faft,  whereby  the  fting  as  a  ftir- 
ring  life,  aftbrdeth  mobility,  in  which  the  longing  attaineth  the  firft  crack  [or  ftiriek]  of 
trembling,  from  whence  arifeth  a  contrary /ingtdßj :  for  in  the  Anguifti  of  the  longing 
(in  the  hard  attrafting)  is  caufed  a.ßarp  coldnefs :  and  the  attraftion  is  eager,  bitter  and 
llinging,  fo  that  it  aftbrdeth  a  terrible  ftrong  Po-joer-,  which  the  fting  cannot  endure,  but 
would  fain  break  away,  and  yet  it  cannot  :  For  its  own  Mother  that  generateth  it,  hold- 
eth  it,  and  fo  feeing  it  cannot  get  away  upwards,  it  runneth  round  like  a  ivbecl,  and 
breaketh  afunder  the  contraftion,  from  whence  the  Efit;nces  of  multiplicity  arife. 

15.  And  this  is  the  n^;^/ C«i/tT ;  for  in  the  wheel  exifteth  the  nature  of  Mobility 
and  of  the  Eflences  :  and  it  is  a  Band  of  the  Spirit,  though  without '  feeling  or  under- 
ftanding :  but  in  this  Form,  it  is  only  called  the  Center  :  for  it  is  the  Circle  of  life,  which 
the  defiring  hath  fhut  up,  out  of  the  ftill  widenefs,  into  narrownefs :  although  it  is  not 
comprehenfible,  but  every  where  merely  fpirit  and  form  of  Nature. 

16.  Seeing  then  that  the  Raver  maketh  fuch  a  itinging  bitter  wheel  (in  the  fiiarp  cold) 
therefore  the  Center  is  fo  terrible,  like  a  great  Anguifh,  where  the  life  is  continually  bro- 
ken, [or  dcßroycd']  and  by  the  Eflences  is  alfo  built  [again]  in  fuch  a  manner,  and  is  like  to 
Life  and  Death. 

17.  The  Philofophers  and  high  ^knowers  of  Nature,  write,  that  Nature  confifteth  in 
three  things,  viz.  in  ''  Sulphur,  Mercury,  and  Salt,  which  is  very  right :  but  tlie  fimple 
will  underftand  nothing  therein  :  and  although  the  apprehenfion  of  it  was  open  to  the  wife 
[fo  that  they  underßood  it]  yet  at  this  prefent  time,  very  few  underftand  the  Center,  but 
they  have  it  in  the  Hiftory,  as  alio  [they  have]  the  Divinity  or  Theology  from  the  mouth 
of  the  y//ö/?/f  J,  which  at  prefent  is  alfo  no  other  than  i.  Hiflory,  without  the  power  and 
the  living  Spirit,  (which  was  among  the  Apoftles^  as  is  clearly  teftified  by  their  contentious 
diiputations,  lip  labour  and  dead  Letter  [in  their  Teachings]. 

1 8.  Now  feeing  we  have  through  the  Divine  Grace  attained  the  Light,  and  are  able  to 
knov/  the  Center,  which  is  the  Birth  of  cur  life:  \vt  have  power  to  demonftrate  it,  and 
Ihov/  what  is  comprized  and  underftood  in  the  three  words.  Sulphur,  Mercury,  and  Salt: 
not  that  we  thereby  defpife  the  ignorant  blindnefs  :  but  as  a  Chriftian  we  would  willingly 
afibrd  and  fhow  them  the  Light.  And  although  our  fpeech  feemeth  fimple,  yet  our  know- 
ledge, meaning,  and  apprehenfion  is  very  Deep :  none  fhould  be  oflended  at  the  fimple 
fpeech  :  as  if  we  had  not  the  deep  apprehenfion.  Let  him  but  read  it  with  a  tnje  earneft- 
nefs,  and  confider  fcrioufiy  of  it,  in  the  fear  of  God,  and  heßjall  find  well  enough  what 
Spirit's  child  we  are  in  this  writing,  but  we  would  have  huu  faithfully  warned,  cont 
cerning  the  fcorners  and  hypocrites. 


Chap.  2.  Turther  of  th  Gemtrh,  tt 

19.  As  is  mentioned  concerning  the  Sulphur.,  the  Center  is  and  trjay  very  well  be  called 
THUR:  but  if  the  Light  be  generated,  the  light  that  fhineth  out  of  the  PHUR  is 
called  S  U  L,  for  it  is  the  foul  thereof.  And  as  I  fay  of  the  dark  Center,  wherein  the  Di- 
vine Light  is  generated,  the  fame  I  fay  alfo  of  Nature  :  though  indeed  they  are  one  : 
but  we  mud  fo  fpeak,  that  we  might  bring  it  into  the  thoughts  of  the  Reader,  that  he 
might  incline  his  mind  to  the  Light,  and  fo  attain  it. 

20.  For  the  izvo  Forms ;  viz.  fharp  cold,  and  bitter  (tinging,  which  are  generated  by 
the  longing  in  the  Eternal  Will ;  they  hold  the  Center,  and  make  the  wheel  of  the  Eflen- 

ces,  whence  the  '  fenfes,  as  alfo  perception  and  mobility  continually  arife  Eternally.         'Or  thoughts, 

21.  Now  thefe  two  forms  are  in  very  great  and  terrible  anguifh,  in  rhemfclves, 
witbcut  the  other  forms  that  are  generated  out  of  them.  For  the  attracting  fharp  four- 
nefs  is  like  to  hard  ftones,  and  the  fling  of  the  attrafting  is  the  breaker  of  the  aftringen- 
cy  :  and  fo  it  is  like  a  wheel,  and  may  well  be  called  PHUR:  as  the  Language  of  Na- 
ture in  that  fyllable  doth  declare. 

22.  Therefoi'e  though  the  two  forms  enter  fo  terribly  in  themfelves  into  the  Will,  and 
hold  the  Will  in  the  darknefs,  yet  tlie  will  cannot  be  captivated,  for  its  own  propriety  is 
to  be  miek  and  quiet,  and  that  propriety  it  cannot  lofe  in  the  two  Forms,  for  it  is  incom- 
prehenfible ;  and  yet  it  muft  be  in  the  two  Forms,  and  dwelleth  in  the  lling,  and  is  the 
flafh  thereof:  for  the  two  Forms  are  dark  in  themfelves,  but  the  Will  is  not  [fo],  for  it 
is  free  in  itklf :  but  the  two  Forms  take  it  into  their  property  :  for  it  is  their  Father., 
and  it  fliarpeneth  itfelf  in  their  properties,  fo  that  it  fhineth  as  a  flafh  [of  lightening]. 

23.  For  the  four  aflringcncy  makcth  dark  ;  and  the  bitter  fling  (in  the  wheel)  dißpateth 
the  Darknefs :  and  fo  the  liberty  of  the  flill  w'ülßineth  in  the  wheel  in  the  whirling  as  a 
flafh  [of  lightening] :  for  the  will  fo  Iharpeneth  itfelf  from  the  four  aftringency,  that  ic 
becometh  vtryfirong,  for  it  is  as  when  fteel  and  a  ftone  are  knocked  one  againft  another 
to  flrike/r^. 

24.  For  there  is  underftood  to  be  in  the  Fire,  two  things  ;  viz.  the  liberty  ^  without  ^Extm  oatan 
Nature,  and  the  four  flrongnefs  of  Nature  •,  as  you  have  an  Example  in  aßone,  out  of  which  ''"'"• 

you  flrike  Fire.     P'or  when  you  flrike  upon  ibtßarp  [Part]  of  the  Hone,  the  bitter  fling 

of  Nature  fliarpeneth  itfelf,  and  is  '  (lirred  in  the  higheft  Degree.    For  Nature  is  difTipated  '  Vexed  or 

or  "  broken  afunder  in  theßarpnefs,  fo  that  the  liberty  fliineth  as  a  flafh  [of  lightening]  :  angied. 

and  that  you  may  here  fee  to  be  true  :  for  as  foon  as  the  liberty  ßi^ieth,  it  confumeth  the  ^Shivered  to 

Darknefs,  and  thence  it  cometh,  that  the ßoarpneß  of  God  the  Father  is  a  ccfifuming  Fire. 

For  as  foon  as  the  flafh  in  the  fharpnefs  feizeth  on  any  thing  that  is  effential,  it  conßmeth 

it  inftandy,  fo  that  there  is  nj  nature  more  left. 

25.  And  the  caufe  of  the  flafh  going  out  Cofuddenly,  is  that  the  fharpnefs  cannot  re- 
tain it :  for  the  flafh  is/rfi?  from  Nature,  and  is  only  feen  in  the  breaking. 

26.  And  we  give  you  to  underftand,  that  this  lilerty  without  the  Nature,  is  God  the 
Father:  and  the  Nature  is  thus  generated  in  him,  fo  that  he  is  Omnipotent  over  Nature, 
even  as  the  mind  of  Man  is  above  the  fenfes  ;  for  it  hath  all  one  Original,  as  we  will  fhow 
you  hereafter  following. 

27.  Further  concerning  the  Birth  of  Nature,  we  give  you  to  underftand  this  by  way 
of  fimilitude  :  When  the  flafli  fliineth  thus  in  the  four  anguifli,  then  there  is  a  very  great 
crack,  which  the  fournefs  captivateth,  and  terrifieth  much  more,  for  its  dark  propriety 
in  the  four  Death  is  killed  in  a  moment,  fo  that  it  lofeth  its  ibur  propriety  and  finketh 
back,  and  can  no  more  attra6t  fo  flrongly,  and  then  the  flafh  goeth  direftly  through 
the  7?z«^  of  the  raging  of  the  whirling  wheel:  where  the  fting  muft  fpread  forth  on  each 
fide,  and  the  flafh  goeth  through  the  fnidß  ;  and  fo  the  wheel  cometh  to  be  a  Crofs,  and 
can  no  more  whirl  about,  but  ftandeth  fliivcring  in  the  fliarp  Might  of  the  Will  of  the 
Eternal  Liberty,  which  is  Gcd  the  Father. 

28.  And  now  when  the  ftrong  fournefs  hath  captivated  the  flalh  of  the  Libertv,  that  it 

C  2  ' 


1 2  Turther  of  the  Genetrh,  Chap.  2. 

lofeth  its  propriety;  then  the fcurtb  form  (viz.  the  Salt-Spirit)  is  generated:  for  the 
ßern  harflinefs  becometh  püanc  from  the  fire  and  the  crack  -,  and  yet  retaineth  the  fliarp- 
refs  _:  and  fo  this  form  is  like  a  fharp  TFater-Spirit :  and  the  ßafh  (viz  the  crack)  is  the 
tJ:irä  form,  and  makcth  in  icfelf  in   the  four  killed-anguifli  a  Brimßcne-Spirit. 

29.  For  if  the  ftern  foumefs  lofeth  its  firft  dry  propriety,  it  muft  be  foft,  and  yet  it 
»  Mirk,  Bm,  cannot,  for  it  is  terr.hly  fharp  :  and  here  is  the  "•  Mxirk  of  the  Eterfial  Death :  tor  the  de- 
Goal,  or  ii-  fire  out  of  the  free  will  carmot  attradt  fo  any  more  :  for  it  ttandeth  in  die  anguilh  of  the 
™"'  Crack,  and  yet  retaineth  its  propriety  in  the  attracting. 

3c.  For  even'  anguifh  hath  a  defire  to  go  forth  from  the  fource  [or  pain]  :  and  it  is  the 
natural  right  of  the  anguifh  to  expel  from  itfelf,  and  yet  it  cannot,  but  the  pain  is  there- 
by more  ftirred  and  greater :  as  may  be  underftood  in  a  raging  fwelhng  fore,  where  the 
♦Orhumours.  Member  in  the  °  Effences  laboureth  to  be  rid  of  the  pain,  and  by  the  labouring  of  the 
EiTences  the  fore  becometh  bigger,  and  the  fource  (in  the  Brimßoie-Spirit)  is  fwelled  up : 
and  the  m.cre  die  °  EiTences  ilris'e,  the  greater  is  the  wheel  of  the  AngtiOi. 

31.  Thus  I  propofe  Nature  to  you,  to  be  confidered  of,  which  if  you  confider  it  «.-^.V, 
tannot  be  fpoken  againfl :  for  it  appeareth  in  all  things,  and  it  hath  its  Birth  juil  lb.  And 
Nature  ftandeth  thus  in  four  For rai. 
»Or four-  32.  Firß,  in  a  four  and  ftrong  attracting,  which  is  called  ^ /i/^jr^sW},  and  makethin 

of'kSen'  "f^^^^^^^^P  coldnefs. 

^^  annngen-       ^^^  And  tlien./Jfj/w.j^  t^he  attrafting  is  its  Tiing,  which  rageth  in  the  fournefs,  and 
'Oripor.        breaketh  the  hardnefs,  and  makech  the  wheel  of  the  innumerable  Effences,  wherein  the 
Wcriders  are  generated. 

34.  But  tr.e  fiafh  of  the  Liberty  of  the  Eternal  Will,  which  fharpeneth  irfelf  in  the 
fcurnefs,  and  turneth  to  ccnj'umir.g  Fire^  breaketh  its  wheel,  wherein  as  a  fiafh  it  pene- 
trateth  through  in  a  moment,  and  terriBeth  its  Mother,  the  fournefs,  which  lofeth  her 
hard  propriety,  and  is  changed  into,  a  fharp  nature  like  Salt  ;  and  in  this  fharpnefs,  the 
fting  alfo  lofeth  its  own  right  and  becometh  bitter  :  for  it  hath  in  it  t\io  Forms,  t/z, 
the  ragLng,  and  alfo  the  flafh  of  the  Fire,  which  are  hke  Brimftone,  and  it  is  the  might  of 
the  kindling  of  the  Fire,  for  the  fource  [or  propert}']  of  the  Fire  flandeth  therein. 

35.  Underftand  us  right  thus :  the  fiafh  of  nre  out  of  the  fharpnefs  maketh  the  third 
form  in  Nature  :  for  it  maketh  in  the  fournefs,  and  out  of  the  Rager  (the  bitter  fting  in 
the  tart  anguifh)  a  Brimftone-Spirit,  wherein  thtßafi  ftandeth,  and  is  the  foul  (or  the 
Eternal  Life)  of  xht  four  Forms.  For  the  anguifh  maketh  in  ixii\f  again  a  defire  to  fly 
out  from  the  anguifh,  and  vet  there  is  ncibnig  that  can  fiy  away,  but  fo  it  is  in  the  Center^ 
and  is  called  the  Center  no  more.  ^ 

26.  The  fourth  Form  is  the  changing  of  the  hard  fournefs,  c/z.  the  Crack  of  the  flafh : 
The  dark  hardnefs  perceiving  that  it  is  feeble,  and  as  [it  were]  dead  and  overcome  ;  and 
it  is  then  turned  into  SJ  L,  and  yet  retaineth  the  propriety  of  the  four  attracting. 

37.  Thus  the  four  Forms  of  Nature,    are  no  more  called  the  Center,  though  indeed 

thej'  have  the  Center  in  them,  and  in  their  Original,  but  [are  called]  Stcphur,  MercuriuSy 

and  Sal.     For  the  Brimftone-Spirit  is  the  Scul  of  the  four  Forms  :  for  it  hath  the  fire 

in  it,  and  the  anguifh  in  it  maketh  another  Will,  fo  that  the  four  Forms  have  an  Eternal 

•wUl  in  them,  which  is  their  cxn :  for  that  will  is  to  fly  aloft  out  of  the  four  Forms,  aicz'e 

•■  Kindle  the    Nature,  and  to  "  kindle  Nature  in  the  Fire,  and  fo  to  be  in  a  horrible  might,   as  may  be 

F:re  ia    Na-  [difcerned  and]  confidered  in  the  De%'ils,  who  hve  in  fxcb  a  Will  as  this,  as  we  fhall  fhow 

^^^'  afterwards. 

'  Or  Philofo-       3S.  Thus  underftand  us  rightly,  what  the  '  Wifem.en  of  old  have  underftood  by  the 

pheij.  three  words.  Sulphur,  Meratrius,  and  Sal:  though  they  all  could  not  apprehend  the  high 

Light-,  yet  they  underftood  it  well  enough  in  the  light  of  this  world,  i-iz.  in  the  third 

Principk,  all  which  hath  one  and  the  fame  undentanding  and  m.eaning  •,  only  they  under- 

ßcodnot  the  three  Principles ;  or  elfe  they  bad  hisv;n  God  j  and  fo  they  remained  in  the 


chap.  2.  Further  of  the  Genetrioc.  13 

light  of  this  world  as  Heathens  with  their  underftanding.  For  they  have  found  the  foul 
of  the  four  Forms  in  the  light  of  the  virtue  of  the  Sun,  and  iheficcnd  Principle  was  no 
further  revealed  to  them. 

g^.  There  the  foul  ftandeth  in  the  Eternal  Band,  and  there,  in  the  Crofs  of  Nature, 
out  of  the  Original  Eternal  Will,  is  the  Eternal  Word  Generated,  which  is  the  Maker 
and  Creator  in  Nature,  and  this  hath  been  hidden  to  them,  even  to  this  very  day :   but 
the  !  ime  difcovereth  it,  where  it  ilandeth  as  a  '  Banner :  of  which  [fhall  be  fpoken]  in  '  Tobe  feen. 
its  place. 

40.  And  deep  confiderate  Reafon  hath  it  very  clearly  in  our  defcription,  what  Sulphur^ 
Mercurius,  and  ^ö/are  :  for  SU L  is  the  foul,  and  is  a  Brimllone-Spirit,  which  hath  the 
flaili  of  fire  with  all  Forms  in  it :  but  if  the  power  and  light  of  the  Sun  operate 
therein  (feeing  the  foul  ftandeth  in  fleJh  and  blood)  the  Sun  with  its  friendly  beams, 
maketh  out  of  the  four  Salt-Spirit,  an  Oil,  and  kindleth  the  Fire :  and  fo  the  Brim- 
ftune- Spirit  burneth,  and  is  a  Light  in  the  EfTences  :  and  out  of  the  anxious  Will  cometh 
the  Mind  :  and  out  of  the  wheel  of  the  EfTences  come  the  thoughts  :  for  the  virtue  of 
the  Sun  hath  alfo  the  Mind,  fo  that  it  doth  not  Hand  in  the  Anguifh,  but  rejoiceth  in 
the  virtue  of  the  Light. 

41.  Thus  SUL  IS  the  foul,  in  an  herb  it  is  the  Oil,  and  in  Man  alfo,  according  to 
the  Spirit  ot  this  world  in  the  third  Principle,  which  is  continually  generated  out  of  the 
anguifh  of  the  Will  in  the  Mind,  and  the  Brimftone-Worm  is  the  Spirit,  which  hath  the 
Fire  and  burneth :  PHUR  is  the  four  wheel  in  itfelf  which  caufeth  that. 

42.  M^r<:«nV,'j  comprehendeth  all  the  four  Forms,  even  as  the  life  fpringeth  up,  and 
yet  hath  not  its  beginning  in  the  Center  as  the  PHUR  hath,  but  after  the  flafh  of  fire, 
when  the  four  dark  form  is  terrified,  where  the  hardnefs  is  turned  into  pliant  fliarpnefs, 
and  where  the  fecond  will  (viz.  the  will  of  Nature,  which  is  called  the  Anguifh)  arifeth, 
there  Mercurius  hath  its  Original.  For  MER  is  the  fhivering  wheel,  very  horrible,  Iharp, 
venomous,  and  hoftile  -,  which  afTimulateth  it  thus  in  the  ibuinefs  in  the  fiafh  of  fire,  where 
the  four  wrathful  life  arifeth.  The  fyllable  CU  is  the  preffing  out,  of  the  Anxious  will  of 
the  Mind,  from  Nature :  which  is  climbing  up,  and  willeth  to  be  out  aloft.  Rl  is  the 
comprehenfion  of  the  flafh  of  Fire,  which  in  MER  giveth  a  clear  Sound  and  Tune. 

For  the  flafh  maketh  the  tune,  and  it  is  the  Salt-Spirit  which  "  foundeth,  and  its  form  [or  "  Or  knock» 
quality]  is  gritty  like  fand,  and  herein  arife  noifes,  founds,  and  voices,  and  thus  C  U  «th. 
comprehendeth  the  flafh,  and  fo  the  prefTure  is  as  a  IVind  that  thrufteth  upwards,  and 
giveth  a  Spirit  to  the  flafh,  fo  that  it  liveth  and  burneth.     Thus  the  fyllable  US  is  called 
the  burning  Fire,  which  with  the  Spirit  continually  driveth  itfelf  forth:  and  ,the  fyllable 
CC/prefl'eth  continually  upon  the  flafh. 

43.  And  the  third  word  SJL  is  the  Salt-Spirit-,  becaufe  the  ancient  "  Wifemen  faw,  "fPhilofo- 
how  Nature  is  thus  divided  into  many  parts,  and  that  every  Form  of  Nature  hath  a  par-  pliers, 
ticular  Matter  in  this  world,  as  may  be  feen  in  the  Earth :  and  that  the  Salt-Spirit  ef- 

pecially  is  the  greateß  in  corporeal  "  things,  (for  it  preferveth  the  Body  that  it  doth  not  »  Or  fubHsjL-. 
decay)  therefore  they  have  rightly  fet  down  this  Gate  only ;  which  is  the  Mother  of  Na-  ces. 
ture.     For  out  of  this  form,  in  the  Creation,  Earth,  ftones,  water,  and  all  forts  of  Mine- 
rals were  made,  yet  with  the  mixture  of  the  other  Forms  ;  as  you  fhall  fee  hereafter :  My 
beloved  Reader,  underftand  us  thus  according  to  our  own  fenfe,  meaning,  and  apprehen- 
fion. 

44.  The  four  Forms  in  themfelves  are  the  Anger  and  the  Wrath  of  God  in  the  Eternal 
nature  :  and  they  are  in  themfelves  nothing  elfe  but  fuch  a  fource  [or  property]  as  ftand- 
eth in  the  Darknefs,  and  is  not  material,  but  an  Originality  of  the  Spirit,  v/ithout  which. 
there  would  be  nothing. 

45.  For,  tlie  four  Forms  arc  the  caufe  of  all  things,  as  you  may  perceive,  that  every^ 
life  hath  poifon,  yea  the  poifon  itfelf  is  the  life  :  and  therefore  many  cceatures  are  fo  veno.- 


14  Further  of  the  Gmetrix,  Chao.  2. 

mous,  becaufe  they  proceed  from,  a  poifonous  Original.  And  you  muß  know,  (though 
tbefe  be  the  r/w/caufes  of  Nature)  that  Nature  eonfifteth  in  very  many  more  orher  Forms  -. 
for  this  maketh  the  wheel  of  the  Eflences,  which  maketli  innumerable  ElTences :  where 
every  Eflence  is  again  a  Center  :  fo  that  a  whole  Birth  of  quite  another  Form  may  appear. 
46.  ^he-ejore  the  Power  of  God  is  unlearchable  :  and  our  writing  is  not  to  that  end, 
that  we  fliould  fearch  out  the  ground  of  the  Deity  in  the  Eternal  Nature  [and  lay  it  before 
any]:  no,  that  cannot  be  :  but:we  will  ^w^  the  bUnd  the  way  that  himleifmuft  go  :  we 
cannot  go  with  kisfeet,  but  as  a  Chriftian)  we  would  fain  lead  him,  and  impart°to  him 
what  v/e  have  ;  not  out  of  boafting  in  our  felves,  but  that  we  might  help  to  plant  t/.e 
great  body  [confifting]  of  the  Members  in  Chrift;  of  which  wewiTl  make  mention  here- 
aiter  :  to  which  etid  thcle  very  high  things  are  mentioned,  that  we  might  fhow  you  the 
right  mark  in  the  Original :  thzt  yourfdf  mioVx  kt,  and  learn  to  underftand  the  courfe 

r  The  blind-  of  the  world,  and  how  blind  all  are  concerning  God,  and  what  the  caufe  and  end  of  ■ 

r.efs  of  the       it  is. 

world.  ^y^  We  tell  yoa  this,  that  you  might  rightly  confiderit-,  for,  thtk  four  Ferns  zxt  in 

all  things  :  yet  in  this  world  (as  in  the  third  Principle)  they  are  not  underftood  [to  be]  in 

»Or their  ut-  their  *  very  eager  Effences.     For  the  virtue  of  the  Sun,  m  the  Elements, /c';;?p;?/v;i?  all 

moa  effea.  things,  fo  that  the  Eflences  ftand  not  in  fuch  a  wrathful  fource  [or  property  ;]  but  are  as 
a  pleafant  friendly  life :  as  the  Light  out  of  the  fecond  Principle,  (which  is  the  Light 
out  of  the  Word  and  Heart  of  God  the  Father,  doth  enlighten  the.  four  Forms  in  ike  Center 
of  the  Angelical  Spirits,  fo  that  they  are  in  their  own  Center,  friendly,  lovely,  and  very 
pleafant. 

48.  And  you  fhould  well  confider  the  Fall  cf  the  Devils,  who  have  loll:  the  Light  of  die 
Heart  of  God,  and  muft  now  ftand  in  the  four  Forms  of  the  Original,  in  fuch  an  anxious 
fource  [or  condition]  as  was  above  mentioned. 

49.  Thus  is  the  foul  of  Man  alfo  together;  out  of  this  Eternal  Band  breathed  into  Man, 
and  enlightened  from  the  light  of  God :  but  in  the  fall  of  Jdam  it  is  gone  out  from  the 
Eternal  Light  of  the  Heart  of  God,  into  the  light  of  this  world  :  and  it  hath  now  to 
expeifl  (if  it  have  not  entered  again  into  the  light  of  God,  when  the  light  of  this  world 
doth  break  off  from  it)  that  it  muft  then  remain  in  the  four  Forms  (without  the  light)  in 
the  iirft  Birth  of  the  life,  with  the  Devils. 

50.  For  the  four  Forms  (without  the  Eternal  Light)  are  the  Abyfs,    the  Anger  of 
»Orbreakiog.  God,  the  Hell,  and  the  horrible  fiafn  of  fire  in  thewheel  of'  Corruption  in  the  flyingup 

of  Mercury  [or  the  terrible  cracking  noifej.  Their  light  is  in  the  Brimftone-Spirit,  which 
they  muft  awaken  in  themfelves  :  or  elfe  their  Spirit  ftandeth  in  Eternal  Darknefs,  and 
its  living  Forru  of  the  Abyfs  is  a  Dominion  of  a  fevere  [eager  property  or]  fource,  which 
climbeth  up  in  the  flafti  of  Fire  [willing  to  be]  above  God  and  the  Kingdom  of  Heaven, 
1»  The  Eternal  and  yet  cannot  reach,  nor  feel,  nor  fee  them  :  for  '  it  is  a  Pi-ijiciple,  which  comprehendeth 
Darknels.  neither  this  world  nor  the  Angelical  world  :  and  yet  is  not  fevered,  [bat  is]  in  [one  and 
the  fame]  Place. 

51.  For  we  offer  to  your  confideration :  that  as  we  Men  with  our  [Earthly]  eyes  which 
we  have  from  this  world,  cannot  fee  God  and  the  Angels,  which  yet  are  every  moment 
preftnt  to  us  ;  and  the  Deity  itfe'if  is  in  us,  and  yet  we  are  not  able  to  comprehend  i:,  ex- 

'  Set  aü  oar  -cepc  we  "  put  our  imagination  and  earneft  wnll  into  God,  and  then  God  appeareth  to  us 
thoughts  and  in  ^j^e  Will,  and  filktb  the  Mind;  v;here  we  feel  God  and  fee  him  with  our  eyes,  [yiz. 
u^'^God       the  eyes  of  our  Mind.]    : 

and  Good-  5^-  So  alfo  if  we  put  our  imagination  and  will  into  evil  [and  wickednefs],  then  we 

aefä.  receive  the  fcurce  of  Hell   in  the  Wrath:  and  the  Devil   \z\tt\\  faft  held  on  our  very 

Heart  in  the  Anger  of  God,  yet  we  fee  him  not  with  thefe  eyes,  only  the  Mind  and  poor 

foul  in  the  Eterna:!  fource  of  the  Original,  underftand  it  and  tremble  at  the  W-'rath  :  fo 

that  many  a  foul  defpeiireth,  and  cafteth  itfelf  into  the  fource  of  the  Original,  and  drivedi 


Chap.  2.  Further  of  the  Gemtrlxi  ^        15 

the  body  to  death,  by  fword,  the  rope,  or  the  water,  that  it  may  thereby  fuddenly  be  rid 
of  the  torment,  or  foiirce,  in  this  life,  which  is  from  the  Third  Principle.  For  that  foul 
ftandeth  between  the  Kingdom  of  Heaven  and  the  kingdom  of  this  world,  in  fcorn,  and 
therefore  maketh  hafte  to  the  Abyfs.  ^ 

53.  Alfo  we  give  you  very  earnefily  to  confider:  that  God  did  not  create  a  peculiar 
Hell  and  place  of  Torment,  on  purpofe  to  plague  the  Creatures,  viz.  Angels  and  Men  j 
becaufe  he  is  a  God  that  willeth  not  Evil.,  and  doth  himfelf  forbid  it :  and  hath  therefore 
fuffered  his  heart  to  become  Man,  that  he  might  redeem  Man  out  of  the  Eternal  an-, 
guifhing  fource  [or  torment]  of  the  Abyfs,  which  tndimet\\  for  ever. 

54.  And  therefore  as  foon  as  the  Devils  went  away  from  the  light  of  God,  and  would 
domineer  in  the  Might  of  the  Fire,  over  the  Meeknefs  of  the  Heart  of  God,  they  were 
immediately  in  the  fame  hour  and  moment  in  the  Abyfs  of  Hell,  ^nd  were  held  by  it :  for 
there  was  no  peculiar  fource  [or  place  of  Torment]  made  for  them  :  but  they  remained 
without  God,  in  the  four  Forms  of  the  Eternal  Nature. 

c^c,.  So  alio  it  is  with  the  fouls  of  Men,  if  they  do  not  attain  the  Light  of  God; 
which  yet  with  great  longing  ftandeth  before  the  foul,  and  it  is  hidden  in  the  very  ground  of 
the  foul.  And  the  foul  is  to  do  no  more,  but  put  its  will,  (as  a  fprout  out  ot  the  four 
Forms)  again  into  the  Light  of  God,  where  then  it  is  regenerated  anew  in  the  Will.,  and  in 
the  Life  of  God. 

56.  We  give  the  Courteous  Reader  to  underftand:  that  the  [Hellifti]  creatures, 
which  are  the  Devils  and  the  damned  fouls,  have  not  only  four  Forms  in  the  Band  of  their 
life ;  but  their  Forms  are  infinite,  like  the  thoughts  of  Men  :  and  they  can  turn  them- 
felves  into  the  Forms  of  all  Creatures  :  but  there  are  only  four  Forms  manifeft  to  them, 
as  alio  in  the  Abyfs  of  Hell :  but  they  may  bring  forth  every  form  out  of  the  Matrix:., 
except  the  light,  the  Fire  is  their  right  life,  and  the  four  aftringency  of  the  Darknefs,  is 
their  right  food. 

57.  For  one  Efience  nourifheth  the  other,  fo  that  it  is  an  Eternal  Band  :  and  fo  the 

Devils  and  damned  fouls  are  only  living  Spirits  in  the  ''  ElTences  of  the  Eternal  Original :  •*  Or  effential 
out  of  which  they  are  alio  created  :  for  the  \aitrix  is  the  original   Cenetrix,   which  contP  powers, 
nually  generateth  itfelf  out  of  the  Eternal  Will. 

58'.  And  in  that  refpcd;,  [or  accordin;^  to  this  form  or  property]  God  calleth  himfelf  a 
Zealous  [or  Jealous']  Angry  God,  and  a  Confumingfire ;  for  the  fire  of  this  Original  is  con- 
fuming,  for  it  is  the  Lenter  of  the  Eternal  jiand.  Therefore  if  it  be  kindled  in  tlie  four  * 
fharpnefs,  it  confumeth  all  whatfotver  appeareth  Eßentially  in  the  four  Forms,  (you 
muii  underlland,  all  that  which  is  not  generated  out  of  their  fource  [or  property,]  for 
the  Devils  are  rromthe  fame  fource  or  property,  it  cannot  confume  them,  for  they  are  crude 
[that  is]  without  a  body), as  may  be  fcen  by  the  facrifices  of  Mcfes  and  the  Children  of 
Jfrad,  which  the  are  drvoured,  as  alfo  by  Elias  and  the  tv/o  Captains  over  fifties,  in  that 
the  fire  of  God  twice  devoured  fifty,  when  Jlrael  was  led  in  the  fource  of  the  Father  by 
the  Word  :  {when  Ifrafl  v/as  diibbcdicnt  to  the  light  and  Word,  and  thereby  iv ere  given 
up  to  the  Wrath  of  God.] 

59.  And  now  1  will  further  Ihow  you  the  form  of  the  Deity,  that  you  may  fearch 
through  the  Ground  of  the  'ternal  Life,  and  learn  to  underftand  v/hat  the  Eternal  Good, 

and  what  the  Eternal  Evil  is;  as  alio  that  which  is  "  Mortal  in  this   world:  and  that  'OrTianfi*- 
you  may  learn  to  fearca  and  know  the  Will  of  the  highefl  Good :  as  alfo  what  God,  Hea-  '*^''>'' 
ven,  Hell,  the  Devil,  and  this  world  is,  and  what  is  to  be  done  therein. 

60.  John  the  Eva.igelift  vvriteth  very  well,  alfo  deeply  and  clearly,  that  in  the  begin- 
ning was  the  fVord,  and  the  IVord  was  God.,  and  all  things  were  made  by  it :  for  the  Word 
revealeth  the  Deity,  and  gencrteth  the  Angelical  World  [which  is]  a  Principle  in  it- 
felf: which  is  to  be  underftood  ,'s  follows. 

61.  The  firft  Eternal  Wiiiis  God  the  Father,  and  it  is,  to  generate  his  Son,  viz.  his 


1 6^         #  Further  of  the  Gemtrix.  Chap.  2. 

WorcJ;  nntout  of  anytFung  elfebat  ov.t  of  himfelf:  and  we  have  already  inforrned  you 

about  the  EfTences,  which  are  generated  in  the  Will,  and  alio  how  the  will  in  the  EiTen- 

ces  is  kz  in  Darknefs,  and  how  the  Darknefs  (in  the  wheel  of  the  Anxiety}  is  broken 

#  afunder  by  the  flafh  of  fire,  and  how  the  will  cometh  to  be  in  four  forms,  whereas  in  the 

Original  z\\  four  are  but  one,  but  in  the  flafn  of  fire  appear  in  four  forms :  as  alfo  how 

the  fia/h"  of  fire  doth  exift,  in  that  the  firft  will  doth  fliarpen  itfelf  in  the  eager  hardnefs,  fb 

that  the  libirty  of  the  will  fhineth  in  the  fiaih.     Whereby  we  have  given  you  to  under- 

ffand,  that  the  firft  will  fliineth  in  the  flalhof  the  fire,  and  is  confuming  by  reafon  of  the 

anxious  fharpnefs,  where  the  will  continueth  in  the  fharpnefs,  and   comprehendeth  the 

*WhkhotheT  other  fVtll  in  iifelf,  (underftand  in  the  Center  of  the  fharpnefs,/   which  is,  to  go  out 

or  .econd        fröm  the  fharpnefs,  and  to  dwell  in  itfelf  in  the  Eternal  Liberty  without  pain  or  iburce. 

62.  Therefore  we  now 'alfo  give  you  to  underftand  ;  that  the  ether  re- comprehended 
Will,  to  go  out  from  the  fharpnefs,  is  free  from  Nature,  viz.  from  its  wrathfulnefs :  for 
it  ftands  in  the  Center,  in  itfcjf,  and  retaineth  all  the  virtue  and  form  of  the  [firft] 
Center,  out  of  all  Eflences  in  itfelf:  for  it  is  the  virtue  and  power  of  the /r/*  will,  and  is 
generated  in  the  firft  will,  and  maketh  ''in  the  Liberty  of  the  firft  wiilj  a  Cer.ter  of  an 
Out-birth  [or  procreation],  incomprehenfible  by  the  four  forms  in  the  firft  will.  And 
this  other  generated  will  in  the  firft  will,  is  the  Heart  of  the  firft  will,  and  is  in  the  firft 
will  as  a  Word,,  which  moveth  in  itfelf,  and  remaineth  Eternally  in  the  Birth  of  the  firft 
will;  for  it  is  his  Son  or  Heart  :  and  is  fevered  [or  diftinft]  from  the  firft  will,  in  that  it 
hath  a  fez-eral  Center  in  itfelf. 

6^.  Now  the  Father,  viz.  the  firft  will,  exprefteth  all  things,  by  this  Word  (^as  out  of 
the  Center  of  the  Liberty;  ;  and  that  which  proceedeth  from  the  Father  by  the  Word 
(viz.  the  Spirit  and  power  of  the  Father  in  the  Word;  formeth  that  which  is  expreffed,  af- 
ter a  fpiritual  manner,  fo  that  it  appeareth  as  a  Spirit. 

64.  For,  in  the  four  Matrix  {viz,  in  the  Fiat)  all  is  comprehended,  and  the  Spirit  of 
the  Word  formeth  it  in  the  Center  of  that  EfTence,  wherein  the  r  ather  moveth  and  ex- 
prefteth by  the  Word,  fo  that  it  is,  and  remaineth  to  be  an  Eflence.  For  whatfoever  is 
formed  out  of  the  Eternal,  is  Spirit,  and  is  Eternal,  as  the  Angels  and  fouls  of  Men  are. 

6^.  But  becaufe  it  may  happen  that  we  fhould  be  as  one  that  is  dumb  to  you,  and  hard 
to  be  underftood,  in  this  defcription,  (for  the  underftanding  and  apprehenfion  of  it  is  not 
in  the y?^/-/// fpirit  of  this  outward  world  ;)  we  will  theretore  Ihow  how  the  other  Three 
Heavenly  forms  are  Generuted  [being  together  with  the  four  fore-mentioned  forms,  the 
feven  forms  or  Spirits  of  Nature]  in  which  [three  forms]  efpecially,  God,  the  Kingdom 
of  Heaven,  Paradil'e,  and  the  Angelical  world,  is  underftood  ;  to  try  whether  it  might  be 
brought  into  the  mind  of  the  Reader.  "" 

66.  You  muft  not  underftand  it,  as  if  the  Deity  had  a  beginning,  or  were  fubjeft  to 

any  alteration,  no  ;  but  I  write  in  what  m.anner  it   may  be  learnt  and  underftood,  u;hat 

the  Divine  Effence  is  :  for  we  can  bring  no  Angelical   words.:  and  though  we  could  ufe 

them,  yet  they  would  appear  in  this  world  no  other  than  Creaturely,  and  Earthly  to  the 

E  That  which  eartlily  Mind.     For  we  are  but  a  part  of  the  whole,  agd  cannot  fpeak  ^  the  total,  but 

IS  peneit.        jjj  part,  which  the  Reader  ought  to  confider. 

6y.  For  the  Divine  Mind  in  the  Heart  of  God,  that  is  only  total  [orperfect],  but  elfe 

there  is  nothing  total,  for  without  that,  all  ftand  in  the  Eflences,  and  God  only  is  Free, 

and  nothing  elfe ;  and  therefore  we  fpeak  but  in  part,  and  comprehend  the  total  in   the 

•■  whkh         Mind:  for  we  have  no  tongue  to  exprefs  it,  we  only  bring  the  Reader  to  a  ''  Ladder, 
reacheth  to       ru  n.  i  •     r  ir  t 

h-aven  |_he  mult  go  up  nimfelfj 

68.  If  we  will  rz^i7//>' fpeak  or  write  of  God,  we  muft  fpeak  of  the-Light,  and  of  the 
flame  of  Love,  for  therein  is  God  rightly  underftood. 

6^.  We  cannot  fay,  that  the  fource  of  the  fire  is  Light,  we  fee  it  or\\y  fhine  out  of  the 
Fire.     Thus   now  we  have  informed  you  concerning  the  Original  of  the  Fire,  how 

3  « 


Chap.  2.  Turthef  of  the  Genetrlx.  17 

it  is  generated  in  the  wheel  of  the  Eflences,  in  the  hard  anxious  fliarpnefs,  and  recelveth 
its  fhining  out  of  the  Eternal  Liberty,  where  the  liberty  is  driven  on  in  Nature,  fo  that 
the  liberty  becometh  a  fource  [or  property,]  inhich  is  Fire. 

70.  So  alfo  we  have  mentioned,  how  the  flafh  inftantly  prefleth  through  the  wheel  of 
the  Eflences,  and  maketh  a  Crofs,  and  then  the  wheel  of  the  Eflences  turneth  round  no 
more  ;  but  ftandeth  wavering  in  the  found  [of  the  crack,]  and  all  Efl£nces  receive  their 

'virtue  and  fl:rength  in  the  flalh  of  the  Crofs :  for  the  flafh  prefl^eth  right  through,  and  di- 
videth  the  Efl^ences  of  the  wheel  :  and  the  Efltnces  prefs  through  '  flatly  upon  the  flafti :  '  Squarely, 
for  the  flafli  is  their  Spirit,  which  in  the  four  aftringency  maketh  a  Brimftony  Form.         Crofswife  on 

7 1 .  Thus  the  birth  ftandeth  fquare  like  a  Crofs,  and  hath  beneath  the  Center  of  the  ***^^  ^'^''■ 
Birth,  which  driveth  up  the  flafli  aloft,  and  fo  the  whole  Birth  is  as  a  fprout,  where  the 

fire  driveth  up,  and  the  EJfences  hafl:en  after  the  Fire-Spirit,  as  their  own  Ipirit,  which  at- 
trafteth  and  defireth  them,  for  they  are  its  food  and  nourifliment,  and  it  is  their  life,  and 
one  is  net  without  the  other, 

72.  Now  underftand  us  concerning  the  Crack  of  the  Fire,  for  it  is  horrible  and  con- 
fuming,  and  overcometh  all  the  Forms  of  all  the  Efl£nces  :  for  as  foon  as  the  tzi'iakling 
beginneth,  all  the  forms  of  the  Darknefs  are  confumed,  and  the  dark  four  aftringency 
(viz.  the  rtern  Death)  trembleth  at  the  life,  and  falleth  back  as  dead  and  overcome,  and 

of  hard  becometh  feeble  and  weak  ;  and  fo  becometh  heavy,  as  being  impotent  and  not ""  "^  N'ot  able  to 
fixt  in  itfelf ;  and  thence  cometh  weight  in  Nature.     For  the  four  aftringent  Matrix  be-  f"^'"''^- 
Cometh  thin  and  light,  and  a  Water-Spirit,  from  whence  the  Water  is  Generated. 

73.  And  now  this  Crack  of  the  four  afl:ringency  in  the  Dark  Death,  is  a  Crack  of 
Great  Joy,  for  of  dark  it  becometh  light:  and  now  when  the  flafh  twinkleth  in  the  four 
aftringency  of  the  fting,  the  fting  is  terrified  much  ijiore  than  its  mother  the  four  aftrin- 
gency, and  yet  it  is  no  hoftile  crack  or  terrifying,  but  a  very  joyful  crack  or  terror  of  ex- 
ulting, that  its  mother  is  fo  thin,  pliant,  and  foft,  whereby  the  fling  lofeth  its  fiery  proprie- 
ty, and  in  the  Liberty  of  the  Eternal  Will  (in  the  Center)  becometh  white,  clear,  light, 
amiable,  and  joyful ;  and  herewith  fpringeth  up  the  fifth  form  of  Nature,  viz.  the  friend- 
ly Love. 

74.  For  there  the  f^fh  defireth  with  great  longing  to  have  its  mother  for  its  food,  and 
here  is  the  true  original  of  Life  ;  for  it  is  the  kindling  of  the  Light  in  the  four  aftringent 
Matrix,  where  the  fevere  tarcnefs  is  turned  into  meeknefs  :  and  you  fliould  rightly  under- 
ftand it  here,  <hat  it  is  not  io,  wholly  in  the  Center  of  its  being  ;  but  (as  I  may  fay  in  a 
fimilitude)  it  is  as  if  Oil  were  generated  in  the  Meeknefs,  out  of  which  the  Light  Ihineth 
conftantly,  and  remaineth  for  ever,  in  which  the  flafh  lofeth  its  propriety,  and  fo  out  of 

its  form  a  fhining  and  light  is  produced,  wherein  there  is  a  '  diftinil  Center,  out  of  which  '  Or  fetferä&. 
the  Great  Joy  fpringeth  up  ;  and  yet  the  firft  four  forms  keep  their  own  Center  to  them- 
felves :  for  the  Darknefs   remaineth   as  an   inclofed  thing,  and  the  Light  ßineth  in  the 
Darknefs,  and  the  Darknefs  comprehendeth  it  not. 

75.  Thus  there  are  two  Principles  •,  which  are  therefore  two,  becaufe  the  Meeknefs 
exitteth  out  of  the  firft  Eternal  Will,  which  [Will]  \^  free  from  the  Matrix  [or  Nature] 
and  is  as  thin  as  if  it  were  nothing,  and  is  ftill  and  quiet.  Now  that  which  is  ftill  and 
without  a  being  in  itfelf,  that  hath  no  darknefs  in  it,  but  is  merely  a  ftill  clear  light  Joy, 
without  ElTence  ;  and  that  is  the  Eternity  which  is  without  any  thing,  and  is  called  Gpd, 
above  all  other  things,  for  there  is  nothing  Evil  in  it,  and  it  is  without  a  Being. 

76.  Underftand  us  thus ;  God  the  Father  is  fo  in  himfelf,  but  without  a  Name,  foi 
he  is  in  himfelf  the  light  clear  bright  Eternity  without  a  Being,  if  we  fpeak  merely  of  tlie 
Light  of  God, 

77.  But  fince  he  will  not  be  without  a  Being,  therefore  we  confider  his  will,  which  he 
conceiveth  in  himfelf,  out  of  nothing,  but  merely  out  of  and  in  himfelf;  and  we  undef^ 
ftand  the  defire  [is]  in  his  will,  and  [that]  in  the  defire  [there  is]  the  Center  of  the  GsnHn% 
wherein  the  Being  is  Generated. 

D 


iS  Further  of  the  Genet  rix.  Chap.  2. 

78.  Now  the  Eternal  Genetrix  ddlreth  nothing  but  the  Word,  which  doth  create  in 
the  Genetrix  :  for  che  Eternal  ftill  and  light  Joy,  createth  notbing,  but  is  merely  ftiil  and 
light ;  for  where  there  is  no  darknefs,  there  is  mere  light  without  alteration ;  but  trie 
Genetrix  in  the  deliremaketh  the  attraction,  fo  that  there  is  aDarknels,  which  is  Eternal, 
wherein  Nature  is  Generated  •,  as  is  mentioned  betöre. 

79.  And  now  the  Eternal  Genetrix,  in  the  firtl  longing,  defircth  the  Liberty,  ('siz. 
God;  and  not  the  Darknels,  in  itielf :  for  he  wiUcth  not  her,  but  the  lFcrdWi\ic\\  creatstii 
in  the  longing  of  the  Genetrix :  and  yet  there  can  be  no  Genetrix  without  the  attrading, 
which  impregriateth  itielf  in  the  will,  in  which  impregnation  the  Center  of  die  Nature 
doth  conQlt  :  and  there  would  be  no  fVard-,  if  there  w.re  no  Ndture. 

80.  For  the  Word  taketh  its  original  in  Nature:  and  we  here  give  you  highly  aiKl 
dearly  to  underfcand  that  t-juo  u-ords  are  Generated  in  Nature :  c:te  is  the  ßrft  Center  of 
the  Genetrix,  in  the  flern  Wrath,  to  exprefs  the  ftrong  might  of  the  Mother  of  the  Eiil 
four  wrathfulnefs  in  the  fire :  which  is  here  called  the  Nature  of  God  the  Father,  which 
he  thus  generateth  in  his  ftill  Joy,  in  the  conception  of  his  will,  without  touching  tiie 
Libeny  of  the  Light. 

"GodtiieFi-       Si.  And  the  c'ber  Word,  [is  that]  which  °  he  generateth  out  of  Nature,  out  of  the 
tier.  Meeknefs ;  underftand  [tliat]  wherein  the  Eternal  Liberty  of  die  Light  is  which  is  cilied 

"  Or  zr.ikzk    God,  which  is  "out  of  Nature,  and  fo  the  dark  nature  difappdaretb,  [which  is]   ftiLl  in 
«atotNarure.  [hg  ßi-g  of  the  fharpnefs,  as  is  mentioned  before,  a.nd  yet  the  Ibur  aflringency  (in  its  own 
dark  propriety)  is  terrified,  and  loieth  its  eager  propriety. 

82.  For  the  fiafli  maketh  the  dark  ftern  Might  tbin  again,  and  fo  a  fprout  fpringeth 
up  therein  out  of  the  innumerable  Effences,  and  this  is  the  virtue  or  power  of  zhe ß:c>id 
CentiT  :  for  in  this  fpringing  up  there  is  a  Love-defire,  and  the  Eternal  Light  catchcth 

»  Extra  iVa-    hold  of  the  Liberty "  without  Nature  ;  fo  diat  the  Liberty  °  without  Nature  kindleth  in 
rM-ax,  this  Lcvi^  and  becometh  a  burning  Light,  wherein  tlie  Glance  or  brzghtnefs  ariftth. 

83.  For  there  is  kj  Glance  "  without  Nature,  though  indeed  there  is  a  light  pleafant 
habitadon  :  but  the  Glance  arifeth  firft  from  the  fharpnefs  :  and  yet  in  die  fpringing  up 
of  Love  there  is  naßarpmfs  that  is  perceptible,  though  indeed  it  is  really  ;  and  fo  it  is  a 
Birth  of  Joy,  and  a  right  fiilfillLng  of  the  firft  Will,  which  is  God's,  which  he  pu::eth 
into  defiring,  and  fo  Generateth  Nature,  and  en:  ef  N:itnTe  [he  generateth]  die  {prout 
[or  word]  of  Love. 

84.  Thus  thefecond  Sprout  'or  Word;  of  Love  dwelleth  in  the  Firft  V,':ll,  and  is  its 
?  i^rwhereia  ttl^x.  fulfilüng  which  it  ■'  defireth :  for  '-  it  is  meek,  pleafant  ar-d  friendly,  and  is  tlie  virtue 
it  is  «rell  plea-  and  heart  of  the  firit  Will,  from  whence  the  Eternal  Deure  continually  '  \%ffrrr.ing  and 
*--•                fubfiihng. 

'o'^^'^T  ^5'  ■^"'^  ^"^  ^^  Light  breaketh  open  the  Gates  of  Darknefs,  and  the  loving  Sprout 
fetli  ics^EiTecL-  \P'^  feccnd  Word,  which  is  the  heart  of  (jQ<i\  ffringitb  ttp  out  of  the  Dark  Narure,  ar.d 
tai  W'vjrd.  dwelleth  in  the  Eternal  Sdllnefs  of  the  Father,  and  is  called  his  Sen:  for  the  Faiher  Ge- 
nerateth him  out  of  his  Eternal  WUi ;  and  herein  is  the  Glance  [Luftre,  Glory,  or  Ma- 
jcfty]  of  the  Father  manifißeS,  which  otherwile  (in  the  firft  Will  in  the  Dark  Nature] 
appeareth  only  in  lire  ;  but  in  the  fecond  Center,  [it  appeareth]  in  the  Love  in  the 
Light ;  and  here  Love  and  En.mity  ought  to  be  confidercd,  and  bow  they  c-pt<fc  one  an- 
other. 

S6.  For  Love  is  Death  to  Wradifulnels,  and  by  its  fhiining  taketh  ojsay  die  Power  cf 
Uie  Wrathfiilnels.  And  here  the  Power  of  God  in  Love  and  Anger,  is  rightly  to  be 
confidered. 

87.  But  that  the  Love  may  thus  be  Generated,  is  caufed  by  the  firß  Will  from  the 
ftill  habitation  ;  for  the  ftill  and  clear  habitation,  v.  hich  is  without  a  Iburce,  defireth  no 
Eercenefs,  and  yet  caufeth  fiercenels :  and  if  the  fiercenefs  were  not,  there  wculd-be  no 
flurpne^  i  aad  fo  ihcßarJ  Center  (cf  Love^  would  not  be  generated,  out  of  which  the 


Chap.  2.  Further  of  the  Genet  rix,  tgi- 

fupernatural  light  (hineth,  where  then  the  Name  of  God  the  Father  and  of  God  the  Son 

exifteth. 

88.  For  if  the  Eternal  Liberty  did  not  Generate  the  Being  of  Nature,  there  would  be 
no  Father,  but  a  mere  nothing  :  but  fince  it  doth  generate  the  Being  of  Nature,  therefore 
the  Genaator,  whence  it  is  Gtnerated,  is  called  Father. 

89.  Thus  the  Light ßineth  in  the  Darknefs,  and  the  Darknefs  ccmprehendeth  it  not,  as 
"John  faith  j  and  thus  Light  and  Darknefs  are  oppofice  one  to  another,  and  fo  the  Light 
is  Lord  over  the  Darknefs  :  and  it  is  an  Eternal  Band,  where  one  would  not  be  without 
the  other :  and  here  we  are  rightly  to  confider  the  Enmity  againfl  the  virtue  of  the  Light 
of  God,  how  each  of  them  taketh  its  original. 

(jO.  For  the  Darknefs  hcldct-h  in  its  Center,  four  fiercenefs ;  flinging  Anguifh  in  the 
Brimftone-Spirit ;  woe  in  the  flafli  cA  fire  •,  great  fire  in  the  Breaking  Wheel ;  afcending 
of  the  Eflences  in  the  flafli  of  the  Niight  of  the  fire  :  and  yet  there  is  no  flying  out,  but 
it  caufeth  fuch  a  will  [of  flying  out,  or  flyii.g  away,]  and  that  is  a  Spirit,  and  it  is  the 
5^«.'/ of  Nature,  which  God  the  Father  Generateth  in  his  Will,  wherewith  he  manifeft- 
eth  himfelf  in  the  Eternal  Stillnefs :  whereas  otherwife  there  would  be  nothing:  and  here- 
in is  Cod  the  Father  (with  his  Might  and  fiery  fliarpnefs)  an  angry  Zealous  Jealous  Cod^ 
and  a  Confuming  Fire. 

9 1 .  Let  this  be  fliown  you,  O  ye  Philofophers-,  which  (from  the  Counfel  of  God)  is 

cpened  to  you  in  the  Seventh  Seal,  in  '  Ternario  Sanolo.  f  The  feventh 

92.  Thus  the  fountain  of  Love  is  a  clafping  and  keeping  in  of  the  fierce  wrathfulnefs,  Seal  is  the 
yea  an  overcoming  of  the  fierce  Might :  for  the  Meeknefs  taketh   away  the  property  of  ^°'^  "'^"" 
the  fierce  four  hard  Might  of  the  Fire ;  and  the  Light  of  the  Meeknefs  holdeth  the  Dark-  ^^''^' 
nefs  captive,  and  dwelleth  in  the  Darknefs,  [without  being  comprehended  by  the  Dark- 
nefs.] 

93.  And  thus  the  fierce  might  willeth  nothing  elfe  but  the  fiercenefs,  and  the  '  fhuttlng  'Ortofhut-jp 
in  of  Death  •,  for  the   fierce  fournefs  is  tlie   fliutter  up   in   Death :  and   the   Meeknefs  '"  Death. 
■prejjeth  forth  as  a  fprout,  and  groweth  out  of  Death,  and  overcometh  it:  and  maketh  the 

Eternal  Life,  and  turneth  Enmity  into  Love. 

94.  Let  this  be  a  Light  unto  you,  O  ye  Theologißs  [or  Divines  :]  and  confider  the 
writings  of  the  Saints  better,  and  behold  the  Wonders  of  God  with  other  Eyes.  Confider 
what  God  is,  in  Love  and  Anger  :  and  obferve  how  fwo  Principles  ftand  open,  where 
each  is  defiring  -,  defill  from  the  Natural  Wifdom  of  this  world,  and  confider  the  Eter- 
nal Nature,  and  fo  yon  ßjall  find  Cod  mid  the  Kingdom  of  Heaven.  Your "  Laws  will  not  do  "  Canons 

it :  if  you  would  know  God,  another  manner  of  Earneftnefs  [or  Zeal]  muft  be  ufed  [than  ^'"^  Oidinan. 
to  make  Conclufions  in  Counfels  and  Synods ;]  you  mufl:  go  out  from  "  Babel,  that  you  "p" 
may  attain  the  Center  of  the  Son  of  God:  and  fo  you  fliall  be  horn  [or  Generated]  in  iinp°^rtTntf" 
Meeknefs  and  in  Love  :  and  then  you  viay  feed  the  fheep  of  Chrift :  otherwife  you  arc  ous^  difputau« 
Thieves  and  Murderers,  and  ftep  into  the  Center  of  the  fierce  Wrath,  where  you  do  no-  ""• 
thing  elfe,  but  ^^^«r  theßjeep  ofChrifl,  with  your  blowing  up  of  hellifh  Fire.     O  how 
falfly  do  you  deal  againft  Love  :  how  will  you  appear,  when  the  Sun  rifeth,  and  when 
you  Ihall  ftand  in  the  Light  j  it  fhall  hereafter  be  fet  before  your  eyes. 


D  a 


20 


Concerning  the  Birth  of  the  Love»  Chap.  3. 


"  Preg^nant 
mother  cr 
womb  that 
Generateth 
all  things. 
y  Being  of 
all  Beings. 
Ens  Entium. 
^  Groundlefs, 
crbottomlefs. 


*  Sarmhtrt- 
z:giei/,    Mer- 
cifulnefs. 


'  Arrana. 
♦  The  Chi], 
^ren  of  wif- 
dcm. 


*  Groand  or 
Fouadauon. 


The  Third  Chapter. 

i.?0^^6s^ND  now  if  we  will  dive  into  the  blefled  Birth  of  Love,  and  fearch 


wherein  the  Life 


how  it  is  Generated,  and  where  it  hath  its  Original,  we  muft  fearch  the 
Center  inwardly,  and  fet  the  Sixth  form  of  Nature  before  us,  viz.  Mer- 
cury^ wherein  the  found  [found  or  noife]  is  Generated  :  and  fo  we  ftiall 
find,  (in  the  Generating  of  the  Love,)  the  tune,  found  and  fong,  as 
alfo  the/i'^  Senfes,  Seeing,  Hearing,  Smelling,  Tafting  and  Feeling  ; 
is  underilood ;  as  alfo  Pain  and  Torment,  Joy  and  Love ;  defire  to 
Good,  and  defire  to  Evil;  though  in  itfelf  in  nature  nothing  is  to  be  rejefted,  [or  is  in 
vain,]  both  muft  be,  elfe  God  would  not  be  manifefted,  and  all  would  be  as  a  ftill  no- 
thing :  and  the  whole  Being  is  together  in  the  Eternal  God  •,  none  hath  made  or  Gene- 
rated any  thing  for  him  :  he  alone,  in  his  Eternal  Will  (which  is  himfelf)  maketh  the  " 
Genetrix  ;  he  only  is  the  Eternal  beginning,  and  comprifeth  the  Center  to  the  Genetrix, 
which  maketh  the  Eternal  Mother  of  the  Genetrix  of  the ''  Effence  of  all  Effemes. 

2.  For  God  hath  no  beginning,  and  there  is  nothing  fooner  than  he  [or  before  him,] 
but  his  Word  hath  an  ^  unfearchable  beginning  in  him,  and  an  Eternal  ^  unfearchable 
end:  which  yet  is  not  called  End  rightly,  but  Perfon,  I'/z.  the  Heart  of  the  Father:  for 
it  is  Generated  in  the  Eternal  Center,  not  as  a  Form  of  the  Center  (which  belongeth  to 
the  Center)  but  as  a  fprout  of  another  Center  out  of  the  firft  Eternal  [Center.] 

3.  Therefore  he  is  the  Son  of  the  Firft ;  and  is  rightly  the  fame  of  Love,  and  the 
Glance  of  the  Father  in  the  Eternal  Will,  and  the  fecond  Mother  [or  Matrix]  of  the 
Genetrix,  viz.  the  Angelical  W^orld  out  of  himfelf,  is  a  Pri7iciple,  which  is  called  the 
'  Mercy  of  God  :  out  of  which  Center  goeth  forth  the  Virgin  of  the  Eternal  IVifdcm  of 
Gcd,  by  which  God  hath  created  this  World,  viz.  the  Third  Principle,  (with  all  Creatures 
and  things)  out  of  the  Firft  [Principle.] 

4.  And  wc  would  have  the  Reader  faithfully  warned,  that  he  fhould  not  feek  our 
meaning  in  the  TVifdom  cf  this  world;  but  in  the  Light  of  the  Eternal  Nature,  whither 
we  would  have  him  direfled  alfo,  (t/z.  into  the  new  Regeneration  in  the  life  of  Chrift) 
elfe  v<e  are  but  dumb  to  him,  and  not  to  be  underftood  :  and  without  that  [Nezv  BirthJ 
he  fhould  leave  thefe  writings  uncenfured  ;  or  elfe  he  eateth  the  food  of  the  firft  Center  j 
and  his  fcorn  will  gnaw  him  in  the  Center  of  his  own  life. 

5.  We  will  readily  vouchfafe  him  the  Light ;  and  for  that  end  this  hand  hath  fet  down 
the  Deep  "'  Myfteries,  not  for  any  advantage  that  can  be  expefted,  but  for  the  "^  Li'Iies 
fake,  and  for  the  fake  of  the  Angelical  %vorld. 

6.  Here  ma.^k  exactly  :  you  will  fee  that  which  you  have  not  feen  fince  the  hea%'y  fall 
of  Jdam:  and  thereby  confider  what  it  fignifieth,  and  what  appeareth  with  it;  and  tread 
not  in  the  footfteps  of  tht  proud  Pharifees,  who  Crucified  Chriß,  and  remained  Mind  in  the- 
Day-light,  or  elfe  the  fame  will  happen  unto ^ca.       •■ 

7.  And  look  not  upon  the  Hand  of  this  Pen,  it  can  do  nothing  ;  but  upon  the  ^  Center^  ■ 
out  of  which  the  light  ftiineth  ;  it  ftiineth  not  only  out  of  this  Hand,  but  in  the  whole 
world,  as  an  opened  Seal  in  the  Eternal  Center  :  every  one  may  apprehend  it,  it  is  not 
only  without  him,  but  in  him :  and  there  is  no  more  to  be  faid,  but  to  fly  open,  and 
fpring  with  Jefus  Chrift,  and  put  forth  a  flower  out  of  this  world  into  the  Angelical 
world  :  of  which  we  will  here  fpeak,  and  fhow  you  the  Eternal  Beittg. 

8.  We  have  fliowed  you  above,  the  Birth  of  the  four  forms  of  the  Eternal  Nature,  and 
thereby  have  fignified  how  they  are  Generated  out  of  the  Eternal  unchangeable  W^ill  of 
the  Liperiy  cf  God :  where  we  have  declared  to  you  alfo  how  the  Eternal  Liberty  with- 


chap.  3.  Concerning  the  Birth'  of  the  Love.  21 

out  Nature  is  zfliU  light  habitation,  yet  without  Glance  [or  Luftre ;]  alio  how*the  Eter- 
nal Light  Liberty,  is  fharpened  in  the  four  hard  fiercenels,  fo  that  it  appeareth  as  a  flafli 
of  Fire,  where  then  it  difTipateth,  the  Darknefs,  and  taketli  away  the  power  of  the  fierce- 
nefs,  and  fo  getteth  a  confiming  Glance^  or  fiery  fplendor,  by  reafon  of  the  terrible 
fharpnefs  ;  where  then  the  lour  Matrix  becometh  an  anxious  Genetrix  :  and  being  feeble, 
(by  the  flafh's  taking  away  its  power,)  it  becometh  Eflential :  and  the  flafh  catcheth  hold 
of  its  Eflential  Form  in  the  Anguiß,  (that  is,  the  Brimftone-Spirit)  which  is  the  body  of 
the  Flafh,  out  of  which  it  burneth  and  fhineth. 

9.  And  then  [we  have  fhown  alfo]  how  the  Wheel  of  the  EQences,  with  the  flalh  of 

the  four  overcoming,  is  '  upheld  :  and  how  the  Center  is  like  that  of  a  ^  Crofs-wheel,  and  =  Or  preferv- 

how  all  ftandeth  in  the  founding  of  the  Eflences,  like  a  Sprout :  where  then  the  wheel  ed. 

driveth  only  upwards :  and  therefore  it  is  that  the  fource  of  the  Fire  flieth  upwards,  for 

all  the  forms  of  Nature  fly  after  the  Fire ;  and  the  fire  flieth  from  them  ;  for  it  willeth 

to  be  free,  being  it  is  originally  proceeded  out  of  the  Eternal  Liberty,  but  yet  it  cannot  a  wheel  with 

[be  free,]  becaufe  nature  withholdeth  it,  by  the  fharpnefs  which  fubfifteth  in  Nature.         fourfpokesa- 

10.  And  then  alio  we  have  fhown  you,  how  the  Crack  of  the  fire  killeth  the  fierce  ^'^°^^- 
property  of  the  four  Matrix,  whereby  it  is  overcome,  and  falleth  back ;  from  whence 

Cometh  ^  weight  in  Nature,  and  the  matter  of  every  thing.     And  then,  how  the  flafh  in  e  Or  Ponde- 
the  overcoming  twinkleth  [or  lofeth  its  ftrength]  where  then  (in  the  Meeknefs)  it  is  fo  rofity. 
terrified,  that  it  lofeth  its  fiery  property,  and  becometh  clear  or  bright,  which  is  the 
fliining  of  its  light,  where  the  Glance  taketh  its  Original.     And  how  the  Eternal  ftill 
Liberty  taketh  the  Glance  as  its  own-,  and  how  the  firft  Will  is  herein  fatisfied  (according' 
to  its  defire)  with  that  which  it  would  have  in  the  Original  in  its  defire. 

11.  And  fo  when  the  firft  defire,  (together  with  the  Generated  Eflences)  is  ßlkd  with. 
the  Glance  of  the  Light,  then  all  the  Eflen  es  which  have  /aid  hold  on  the  Light}  ftand 
in  the  firft  defiring  will,  and  the  will  thereby  becometh  trimyiphant ,  and  full  of  joy,  that 
the  child  of  Light  is  generated  in  it :  And  here  the  fecond  Center  flieth  open  in  the  Joy, 

where  the  Love  is  the  "  fire  of  the  Center-,  and  the  Love-defire  of  the  firft  will,  attradeth  ^Tts  Central 
the  Joy,  and  the  Light  lliineth  out  of  the  Joy  :   And  fo  this  precious  Holy  5z>//?)  remaineth 
upon  the  '  Crofs-wheel,  where  the  Wheel  of  the  Eflences  moveth  ''  in  the  Crofs;  and 
the  Joy  (vi%.  the  fource  of  the  Fire)  flieth  upward,  and  the  Center  retaineth  it. 

12.  And  fo  there  the  Nezv-I^orn  Will  gocth  forth  with   power   and  'Wonders-,  and 
eßablißjeth  the  firft  will  of  the  Liberty  of  tiie  Father,  with  the  Center  of  the  Love-Birth  ^^'' '"  ^^^ 
of  the  Son  :  for  this  Birth  is  the  Word  of  the  Irieart  of  the  Father,  which  he  fpeaketh  out  Croft  "^^   '  * 
of  his  "  Eflences  :  and   that  which  goeth  forth  out  of  the   Love,  is  the  Holy  Spirit  of  'Or Miracles, 
the  Word,    v/hich  formeth  the  "•  Eflences ;  and  this  is  together  the  Ternary  in  one  ""Theflowing 
EflTence  [or7>;/7//y /«  [/«//y.]  Eflential 

13.  And  fo  now,  when  the  Center  in  the  Word  flieth  open  in  the  virtue  of  the  Light  ^ul^es^  °^  ^' 
out  of  the  I  ove  ;  then  one  form  embraceth  the  other  with  very  friendly  defire:  for  the 

firß  ivill  is  defiring,  and  maketh  the  Center,  as  is  declared  before  concerning  the  Wrath, 
fo  alfo  it  is  bereivitb  the  Love"  ;  and  inftead  of  the  ftriving  contrary  will,  there  is  no-  n  it  makes  its- 
thing  herein  but  an  embracing  and  acceptable  relilh  ;  For  when  the  Wheel  of  the  EflTen-  own  Crater 
ces  is  founding,  the  fixth  form  is  Generated.  '°''' 

14.  For  the  fournefs  retaineth  its  ^<itcz  rcii^t  well  enough  in  the  fiiarpnefs  of  the 
Love-,  but  indeed  it  is  very  fofc ;  and  in  t\\t  fixti?  ftrm  maketh  voices,  times  and  founds, 
fo  that  in  the  founding,  the  Efl7;nces  hear  one  anotlier  :■.  and  with  the  Eflences  of  the 
wheel  in  the  afllmulation  [inteclion  or  mixture]  they  tafte  one  another  -,  and  in  the  de- 
firous  Love  they  fmell  one  another  :  and  with  die  breaking  thruugh  of  the  fource,  they 
/ff/one  another  :  and  in  the  Light,  thfj  fee  one  another  :  and  fo  there  is  a  living  form  of 

the  Spirit,  which  goeth  forth  as  a  life,  in  all  forms,  and  it  [the  Spirit]  is  the  ftirring  o£  "Tijfoughtsor 
the  voices  in  the  Eflinces,  which  make  the  "^  finfes^ot  ftars.  conflsllaaor.c. 


Fire. 


2^^  Coticzr7iing  the  "Birth  of  the  Lo-v^L  Chap.  3. 

f  Or  inexpreC-       15.  Tftus  the  true  '  infuperable  Love- define,  y^r;>/f £■//?>.  up  in  the  firft  will,  which  is  call- 

iible.  gj  Father ;  for  in  the  Center  of  tlie  Son,  out  o\   the  Father's  fharpr.efs,  the  Gla-ce  is 

Generated,  which  is  a  szxy  friendly  define,  to  turn  the  Wrath  of  the  Father  into  Love  : 

'Or  Love.      For  when  the  Efiences  of  the  Father  tafte  the  meeknefs  in  the  "^  Light,  then  they  are  all 

ftirred,  and  it  is  a  mere  lovely  defire,  pleafing  reiilh,  and  friendly  well  doing;  and  the 

form  Mercurlus  is  indeed  the  Word  :  which  in  the  dark  Center,  is  a  poifonous  woe  and  an- 

guifli ;  but  in  the  virtue  of  the  Light  it  is  the  iburce  of  J  jy  :  and  afFordeth  voices,  tunes, 

'  Or  Noife.      and  founds,   but  not  like  the  '  found  in  the  fire  in  the  Fi.  tl  Center. 

16.  Thus,  my  dear  JNdind  that  readeft  this,  underftand,  and  take  our  meaning  right, 
and  confider,  what  we  mean  inthis  Defcription.  We  mean  not  two  Gods,  that  are  one 
againft  another,  but  one  only  God  in  I'ernary,  or  Trinity  of  Subfiftence,  in  his  Eter- 
nal Birth,  or  Ceniture. 

ly.  In  the  word  Ternarius,  is  to  be  underftood  in  the  Language  of  N'ature  rightly  the 
Divine  Birth  in  the  fix  forms  in  Nature,  tvhich  are  theßx  feah  of  God. 

i8.  But  when  I  fay  ternarius  SunHus,  then  I  have  therein  the  number  Three  in  Sez'en 
Forms^  wherein  the  Angelical  world  is  comprehended,  which  (landethin  the  feventh  Birth. 
Not  according  to  the  [pronunciation  of]  the  Latin  Tongue,  but  according  to  the  [pro- 
nunciation of]  the  Language  of  Nature,  from  whence  all  things  have  taken  their  NaneSy 
which  our  Pbilofcfhcn,  in  the  Schools  of  the  Third  Principle  of  this  world,  do  not  under- 
ftand ;  [but  the  Thecfcphers  of  the  School  oi Pentccoft  underftand  it  well.] 

\f).  For  when  I  fpeak  of  the  Wrath  and  of  the  Anger  of  God,  I  mean  not  any  thing 
that  is  -.vithout  God  ;  neither  do  I  mean  thereby  the  pure  Deity  which  is  unchangeable, 
and  in  Eternity  is  nothing  elfe  but  Good ;  and  is  not  Nature  :  but  the  fVcrd  is  generated 
out  of  the  Nature  of  the  Father,  as  another  or  fecond  fprout,  which  is  not  comprehended 
in  Nature  •,  and  therefore  it  is  even  another  Perfon,  and  yet  is  Generated  out  of  the  Firß. 

20.   L^nderftand,  that  the  firft  will,  which  is  without  Nature,  \%free  from  Nature,  but 
Nature  is  Generated  in  its  defire :  and  now  therefore  the  fecond  will  (which  goeth  forth 
out  of  the  firft,  out  of  Nature  as  a  proper  Center  of  its  own)  is  ^\h  free  from  Nature  : 
for  it  dwelleth  in  the  nrft  Will,  which  is  called  Father,  in  the  light  hternity,  and  it  is  the 
Glance,  [or   brightnefs]  power,  ftrength,  and  being  of  the  light  Eternit}-  •,  or  elfe  there 
f  iVanJel,        would  be  therein  no  bsing,  but  a  light  ftill  habitation,  without  being  or  ^  operation. 
communion,        21.  But  fincc  it  would  be  manifefted,  it  tiiufi  needs  create  a  will  which  is  defirous,  and 
tion*'"''*'  *'    y^^  there  was  nothing  to  be  defired  but  the  powerful  Word:  and  yet  that  was  not  in  the 
ftill  Eternity  neither  :  and  therefore  \}a^  feven  Forms  of  the  Eternal  Nature  muft  be  Ge- 
'TheRevela- nerated  ;  i::hicb   ere  the  feven  feals  of  the  Son  of  God,  as  the'-  Apoca\)y[e  zfitneffeth, 
tionof  John,  and  thence  from  Eternity  the  powerful  Word  is  Generated  ;  which  is  the  power  and  vir- 
tue, the  heart,  the  life,  and  being  of  the  ftill  Eternity. 

22.  And  fince  it  is  generated  out  of  the  feven  feals  or  Forms  of  Nature,  therefore  it  is 
the  Maker  and  Creator  of  all  things  out  of  the  being  of  Nature  :  for  there  is  nothing  elfe 
that  can  overpower  thi  Nature,  but  only  the  effcsftual  powerful  Word  in  the  Light,  that 
only  can  overcome  the  Wrath.     (He  only  hath  the  Key  that  can  open  and  break  the  feven 
Seals  of  the  vcrathful  Nature  of  the  Father.,  and  open  the  Bo'k  of  life  of  him  thai  f.tte'.h 
upon  the  Eternal -Throne.     /?^^i  Apocalypfe  i.   it  is  jufl  fc.)    For  as  foon  as  the  wrath 
twinkleth,  that  is  a  diffpating  of  the  Darknefs,  and  taketh  away  the  potver  of  the  fierce 
»Merciful-      wrathful  anguifti,  and  is  rightly  called  the  mercy  [the  "  Bi.r'nhertzigkeit]  of  God. 
ncfs  warm-         23.   For  Bcjmi  is  the  light  twinkling  in  the  Center,  out  of  the  light  Eternity-,  where 
hearcedneij.     ^■^^  Climpfe  captivateth  the  ftern  hard  lour  or  harlh  bitter  anguifti,  and   terrifieth  it  with 
the  Glimpfe,  and  taketh  away  the  power  of  the  fiercenefs,  and  turneth  it  into  meeknefs : 
FJertz  is  the  flafti,  that  hath  captivated  the  four  forms,  v.  here  the  Glimpfe  of  the  Eter- 
nity is  fliarpened,  and  tlience  forward  hath  the  four  ibrms  in  it,  which  [Glimpfe]  moveth 
upon  the  Crofs  in  the  Center,  and  nuketh  another  Center  in  itfdf :  ig  15  the  converting 


chap.  3«  Concern'mg  the  Birth  of  the  LovA,  23 

of  the  flafh  into  the  light  of  the  Glance  or  Brightnefs,  wherein  xht  fifth  zndfixth  forms 

are  Generated,  "jiz.  the  Love,  and  the  Joy,  wherein  tlte  *  Potency  of  whole  Nature  *  Ability,  or 

dothconfift:  and  without  thefe  two  forms,  Nature  would  be  a  wrathful,    harfh,   and  P"^'*^''")"- 

cruel  Death:    but  the  light  maketh  the  Love,  and  alfo  the  defire  of  the  fixth  Form; 

wherein  confifteth   the   life,  with  the   underftanding :  Keit  is  the  Eternal  Entrance,  and 

the  alcending  over  the  Nature  of  the  four  Forms ;  and  an  Eternal  inhabiting  of  the  ftill 

Eternity  -,  and  zfatiating  or  fulfilling  of  the  firft  will,  which  is  called  Father. 

24.  Thus  the  fecond  Birth  is  called  the  Son  of  God,  the  Word  of  God,  the  Power  of 
God,  the  Love  of  God,  the  Life  of  God,  the  Wonder  of  God  :  and  is  itielf  the  Eflence 
that  manlfefteth  every  Eflence  [or  thing.] 

25.  My  beloved  feeking  Mind,  I  would  willingly  write  it  in  thy  Heart  if  I  could. 
Behold  !  all  is  but  one  cnly  God.   But  you  afk  then,  whence  cometh  Evil?  therefore  you 
have  an  information  concerning  tiiat,  in  this  high  defcription  :  for  you  fee  in  all  Crea- 
tures, M'//,  poilon,  and  bitternefs,   as  alfo  Z-^tv,    and  "Defire:    therefore   confider  now  "  Cr  Delight, 
how  Nature  is  fuch  an  earneft  [or  eager]  thing. 

26.  But  as  the  Heart  of  God  allayeth  the  fiercenefs  of  the  Father  in  his  Nature,  and 
maketh  it  kind  and  friendly  ;  fo  alio  doth  the  Light  of  the  Sun  to  all  things  in  this  world, 
which  all  have  their  original  out  of  the  Eternal  Nature. 

27.  For  if  the  fiercenefs  were  not  Generated  in  the  Eternal  Will,  there  would  be  no 
Nature,  alfo  there  would  not,  in  the  Eternity,  be  generated  any  heart  and  power  of  God, 
but  it  would  be  an  Eternal  Stillnefs  :  But  fince  the  Eternity  doth  defire  the  Life,  it  can- 
not be  generated  any  other  way  :  and  being  it  is  thus  generated,  it  is  therefore  moft  be- 
loved Eternally  :  and  therefore  the  earneft  ftrong  Birth  may  not,  nor  cannot  ccafe  in  all 
Eternity,  in  refped  of  the  life,  which  is  the  Spirit  of  God. 

28.  Therefore  behold  thy  felf  and  all  Creatures,  and  conßder  thy  fei f,  confider  alfo 
Eleaven  and  Hell  in  the  anger  and  wrath  of  God :  and  thou  fhalt  find  it  thus,  and  no 
otherwiie.  Though  indeed  here  we  need  an  Angelical  Tongue,  and  thou  an  Angelical 
1  ight  in  the  Mind,  and  then  we  fhould  well  underftand  one  another  ;  this  world  appre- 
hendeth  it  not. 

CG7ice7'ning  the  feve?ith  Form  of  the  Eternal  Nature. 

The  Revealed  Gate  of  the  Ejfence  of  all  Ejferices. 

29  11  yTY  beloved  Reader,  if  you  would  underftand  the  High  Myßeries,  you  need  not 

IVJL  fi''t  piit  on  an  ''  Academy  upon  your  Kofe,  nor  ufe  any  [fuch]  Spe&acles,  nor  ?  Or  Univer- 
read  the  Books  of  many  Artifts  and  Scholars  :  for  the  High  Myfieries  are  not  to  be  fought  ß'/- 
atcer,  fearched  out,  and  found,  only  in  the  High  Schools  or  Univerfities  :  whatfoever 
lieafon  feeketh  in  the  Art  of  this  world,  without  the  divine  underftanding,  is  vain  and 
fi(flitious  -,  it  findeth  nothing  but  this  world,  and  not  half  of  that  neither ;  it  always  goeth 
round  about  in  feeking,  and  findeth  in  the  end  only  Pride  and  hypocrify,  in  finding  the 
If  if  dorn  of  the  IFotld. 

30.  Seek  you  nothing  elfe  but  the  Word  and  Heart  of  God,  (which  is  Incarnate,  or 
become  Man)  in  the  Lrib  among  the  Oxen  in  the  Stable,  in  the  dark  Night :  if  you 
find  it,  you  find  Chriß  (viz.  the  Word,  in  the  Father)  together  with  the  Father,  Son,  a.nd 
Holyohoft:  Moreover,  the  Eternal  Nature,  alfo  the  Angelical  World  and  Paradife: 
and  then  you  will  find  your  Reafon  (which  hath  fo  long  led  you  reeling,  as  a  drunken 
Man)  to  be  very  blind.  You  need  not  break  your  Mind  with  high  thoughts,  for  with 
fuch  high  fancies  and  conceits  you  will  not  find  the  Ground:  do  but  only  incline  your 
Mind  and  Thoughcs,  with  your  whole  Reafon,  into  the  Love  and  Mercy  [the  Barmhert- 
zigkeit]  oi  God,  fo  that  you  be  born  out  of  the  Vvord  and  Heart  of  God  in  the  Center  of 
your  Life,  fo  that  his  light  Ibine  Ln  the  light  of  yoi«:  life,  that  you  be  one  with  him. 
2 


24  Concerning  th  Birth  of  the  Love.  Chap.  3. 

3 1 .  For  Jepis  Cbrifi,  the  Son  of  God,  the  Eternal  Word  in  the  Father  (who  is  the 
Gknce,  or  Brightnefs,  -and  the  power  of  the  Light  Eternity)  muft  become  iVIan,  and  be 
born  in  you,  if  you  will  know  God  :  otherwife  you  are  in  the  dark  Stable,  and  go  about 
groaping  and  feeling,  and  look  always  for  Chrift  at  the  right  hand  of  God,  fuppoßntr 
that  he  is  a  great  way  ofiF-,  you  caft  your  Mind  aloft  above  the  Stars  and  feek  God,  as  tke 
So-pkiflers  teach  yo«,  who  reprefent  God,  as  one  afar  off,  in  Heaven. 

32.  But  as  the  Devil  would  (in  his  fiery  Iburce  [or  propert)-])  fly  up  above  the  Heart 
of  God,  and  yet  remaineth  ftill  in  the  four  forms  in  the  Eternal  Nature  in  the  Darkneis, 
fo  it  is  alfo  with  blind  Reafbn,  which  fitteth  in  the  dark,  and  feeketh  God  in  the  Dark- 
neis. 

33.  If  you  would  find  him,  ftek  him  in  his  fource  or  p-oferty,  which  is  every  tvben ; 
all  is  full  of  God,  and  he  Ihineth  in  the  Darknefs  •,  Gcd  is  in  your  dark  Heart,  thouo-h  in 
another  Principle  :  knacky  and  it  fhall  be  opened  unto  you  -,  the  Holy  Spirit  of  God  is  the 
Key  in  the  Center :  go  out  from  the  defire  of  the  Flefh,  in  a  true  eameft  Repentance,  and 
put  aU  your  will,  reafon,  and  thoughts  into  the  Mercy  [the  Barmhertzxgkeit]  of  God ; 
and  fo  the  Word  of  God  (viz.  his  beloved  Heart)  'vsill  get  a  farm  inyau:  and  then  vou 
ftand  before  the  Crib  where  Jefus  is  bom  :  and  then  incline  yourfelf  towards  the  Child, 
and  offer  him  your  heart,  and  Chriji  z:-///  be  bam  inyau. 

34.  And  then  you  muikfirß  go  into  Jordan:  and  the  HolyGhafi  will  baprize  you  :  and 
there  the  Heaven  ftandeth  open  to  you,  and  the  Haly  Ghcß  hovereth  over  you  :  but  you 
muft  go  into  the  Wildernefs.,  and  be  ^emfted  of  the  Devil  (underftand  it  right  :  the  Devil 
will  make  attempts  upon  you,  and  will  often  lead  you  into  the  JVildemefs  of  the  world, 
and  pals  before  thy  foul  into  thy  fiefkly  Heart,  and  bar  it  up.)  And  then  great  Earneftnefs 
is  required,  to  break  afunder  the  Center  of  the  Devil :  you  fhall  many  times  not  fee 
Chrift,  the  Devil  will  deny  him  to  you,  [infinuating]  that  he  is  not  become  Man  in 
you  :  for  you  ftand  thus,  as  a  Light  in  the  Center,  begirt  with  Darknels,  and  you  are  a 
Sprout  in  the  Light  of  God,  [fprung]  out  of  the  dark  ftem  Nature. 

35.  Therefore  confider ;  look  to  it-,  and  ftand  faft ;  as  Chrifi  did  :  Do  not  as  Adam 
did,  who  fuffered  himfelf  to  be  brought  into  lufl,  by  the  Spirit  of  this  world,  and  brought 
us  into  the  flefhly  Darknefs. 

»  Or  do  Mi-       3  6.  You  muft  with  Chrift,  be  perfecuted,  fcorned,  and  contemned,  if  you  will '  move 
racies.  in  the  n~onders  of  God  :  and  if  yen  cantirme  in  him,  he  caniinuetb  in  you :  and  then  you  may 

leek  what  you  will,  you  will  find  whatfoever  you  defire  :  elfe  you  feek  in  the  Deity  in 
vain  -,  and  when  you  have  brought  things  to  the  higheft,  you  find  only  that  which  is  in  this 
world.  Take  this,  that  is  fet  down  for  a  warning,  and  lb  you  will  feek,  find  and  know, 
that  which  is  hereafter  written,  concerning  the  feven  Seals  */God  and af  the  Lam.b. 

37.  But  becaufe  we  may  be  hardly  underftood  by  the  Reader  (though  very  eafily  un- 
derftood  by  thofe  that  are  Earn  of  God)  and  our  intention  being  no  other  than  to  fiiow 

»  Note.  the  way  to  the  blind :  *  therefore  we  will  ftiow  you  the  Revelation  of  John  (which  is  the 

Revelation  of  Jefus Chriß ) -fäth  the  Seven  Spirits,  and  Seven  Seals  of  God:  wherein  the 
whole  Deity  (in  the  Humanity)  hath  revealed  itfelf ;  and  together  with  the  Ferfon  of 
the  Wifdom,  hath  ftiown  the  EiFence  of  the  Number  Three  in  -Ternaria  Sancia  :  whereby 
the  Deity  is  Caen  not  only  in  Temario,  but  alfo  in  the  Angelical  world. 

38.  And  thofe  that  be  born  of  God,  will  here  have  their  eyes  rightly  opened  :  there- 
fore let  none  be  wilfully  bKnd  :  for  the  time  cometh,  and  is  already,  wherein  the  feven 
Seals  are  broken  open,  and  the  Bock  of  him  that  fitceth  upon  the  Throne  is  opened,  which 
the  Lamb  of  the  Houfe  oi Ifrael  hath  broke  open,   which  was  flain,  and  liveth  Eternally. 

39.  And  although  hitherto  the  Revelation  hath  continued  fealed,  and  hath  not  been 
underftood  in  the  ground,  by  any  Man  ;  yet  none  ftiould  conceive  and  diink,  that  fuch 
a  thing  hath  been  in  the  power  oi  Man;  for  it  is  the  Revelation  cfGod,  and  it  hath 
Seven  Seals,  which  were  fealed  up,  tilt  the  anger  of  Cod  was  acccmpUfind :  and  they  are  die 

3  feven 


chap.  3«  Conce7'7ihig  the  Birth  of  the  ho-vs.  25 

feven  Spirits  of  God  the  Father,    as  is  mentioned  before,  concerning  the  forms  of  the 
Birth  of  the  Eternal  Nature,  which  is  God's. 

40.  And  now  this  world,  with  all  that  belong  to  it,  as  well  as  man,  is  created  as  an 
Out-birth,  out  of  the  Eternal  Nature ;  underftand,  out  of  the  feven  Seals  of  the  Eternal 
Nature:  and  God  hath  created  this  world  for  no  other  cauie,  but  that  he  would,  in  his 
Eternal  Wifdom,  manifefi  the  JVcnders,  which  are  in  the  Eternal  Nature  ;  for  they  mud 
come  to  Eflence,  and  appear  in  the  light,  to  his  joy,  honour,  and  glory,  not  only  in 
this  time  of  Secrecy,  [or  hidden  myfterioulhefs,]  but  o.fler  this  Time  alfo. 

41.  For  this  Time  [from  the  beginning  of  the  world  to  the  end]  is  as  the  foil,  [or 
ground,]  and  is  the  Seventh  Seal  of  the  Eternal  Nature,  wherein  the  jf^r  Seals,  with  their 
Fowers  and  Wonders,  difclofe  themfelves,  and  powr  forth  their  wrath  :  from  whence  were 
Generated  and  found  out,  in  this  world,  the  Natural  Wifdom,  voices,  thunders,  and 
Itrife:  wherein  men  have  always  fought  the  Heart  of  God,  and  ytt  found  the  Wonders, 

out  of  which  have  arifen  ftrife  and  ''  compulfion  [of  confcience,]  where  one  Seal  hath  *•  Or  fore? 
been  opened  after  another :  but  human  Reafon  hath  not  underftood  the  powers  of  the  ^"'^  *^''*- 
Seals. 

42.  For  when,  after  the  Times  of  the  Apoftles,  men  departed  h-om  the  true  Love  and 
Humility  towards  God,  and  Mbught  after  Wifdom  for  their  ow7i  Ends^    and  made  of  <^  Went  a 
the  Kingdom  of  Chrift,  a  Kingdom  of  Pomp,  Might,  and  the  Glory  of  this  world  ;  whorirg  aftrr 
then  the  Candlcfiicks  withdrew  from  thefe  nwi,  that  is,  went  (in  the  Father's  Nature)  into  ^^g^tlons'"  ^' 
the  Seven  Seals  of  God,  and  forfook  the  feven  Golden  Candtefticks,  the  feven  Seals  of 

the  Heart  of  God,  which  are  the  feven  Seals  of  the  Lamb,  which  fhine  bright  out  of  the 
Father's  Nature  ;  for  ^  they  were  in  the  hand  of  the  Son  of  God,  who  was  becomx  Man  :  ^  The  fe«» 
as  may  be  difcerned  by  the  Image  in  the  Revelation,  that  the  Man  Jefus  Chrifi  hath  feven  Seals. 
Stars  in  his  handy  andfiandeth  bet-ween  the  feven  Golden  Candleflicks. 

43.  The  feven  Stars  are  the  feven  Spirits  of  God  the  Father,  which  are  hidden  feals-, 
as  I  have  ihown  you  before,  how  one  form  is  continually  generated  from  another  -,  and 
that  one  form  would  not  be  without  the  other-,  and  yet  one  Seal  openeth  itfelf  after 

another,  and  they  have  the  feven  Thunders,  whofe  '  fpeech  is  fealed  up,  for  they  are  in  the  '  That  which 
Center  of  the  Spirit,  but  the  feven  Seals  are  in  the  Effcnce  :  [or  in  the  Center  of  the  Cor-  the  Thunders 
poreity  :]  for  they  are  manifefted  through  the  humanity  of  Chrift,  therefore  the  Spirit  of    ^'^  ^"^^^ 
God  demonftrateth  them  in  the  form  of  Seven  Golden  Candleflicks,  and  they  give  light 
in  the  Father  out  of  the  Center  of  the  Son. 

44.  For  you  fee,  that  there  is  a  Claffy  Sea  before  the  Throne  of  the  Ancient  [of  Days,} 
who  is  God  the  Father,  and  the  Sea  is  the  feventh  feal,  but  opened  and  not  fealed ;  for 
therein  ftandeth  the  Angelical  World:  but  they?*:  feals  are  the  Birth  of  the  Eternal 
Nature,  which  are  Generated  in  the  firft  Will  of  the  Father,  out  of  which  the  Heart  or 
Word  of  God  is  from  Eternity  continually  generatfed,  as  a  peculiar  Center  of  its  own, 
in  the  Center  of  xht  feven  Spirits  of  God;  and  although  the  feventh  feal  alfo,  is  in  the 
Father,  and  belongeth  to  the  Center,  yet  it  is  brought  to  ^  Effcnce,  by  the  Word,  for  <■  Being  or 
therein  confifteth  the  Angelical  world.  fubihnce. 

45.  Therefore,  my  beloved  Reader,  thou  art  to  know,  that  whatfoever  is  written  or 
fpoken  of  God,  is  Spirit,  for  God  is  Spirit,  but  in  himfelf  fliould  not  be  manifelf, 
except  the  feven  Forms  make  him  manifeft  ;  and  therein  the  Creation  of  the  Angelical 
world  is  brought  to  pafs,  and  is  called  Ternarius  SanSlus :  for  the  number  Three  [or 
Trinity]  is  incomprehenfible  •,  but  the  Word  maketh  the  Glafff  Sea,  wherein  the  com- 
prehenfibility  is  underftood :  and  it  is  clearly  reprefented  to  you,  in  the  figure  of  the 
Image,  in  the  Revelations. 

4.6.  For  you  fee,  that  the  Image  fiandeth  in  the  midß  of  the  feven  Candleflicks,  which 
are  the  feven  Spirits  of  the  Deity  j  and  it  hath  feven  Stars  in  its  right  hand,  which  are  alf$ 

E 


26 


Co7icernmg  the  Birth  of  the  Love. 


Ch: 


S  J'-rhurs  Fiai. 


*  Alias  feven 
Spirits. 


'  Fxorefs 
Image,  Simi- 
litude, Refem- 
bl^iEce,  Por- 
trait or  Type. 

^  Miracles. 


»B 


ciacarnare. 


"  O.'  era  ploy 

Cur  i;  '".iL :. :s, 
rurj-^f.s.  in.; 
cr.dca.ours  in 
the  fame 


^p-  3. 

tbefrjen  Spiriis  of  the  Deity  in  the  Center  of  the  Father,  and  the  Word  hath  them  in 
his  power,  in  that  it  changeth  the  fiercene.G.  and  conluming  nature  into  a  met-k  habitation 
in  the  GlaiTy  Sea,  wherein  God's  Light  of  the  Word  fliineth  out  of  the  \\'ord  :  and 
then  the  kvtn  '"Spirits  of  God  {land  in  th»  Center  of  the  Word  in  form  like  unto  feven 
s :  and  hereby  the  Deity  is  pourtrayed  unto  you,  in  the  Ima^e  in  the 


burning  Torch 
Revelatiofu. 
47.  And  we 


give  you  aL'b  to  underftand  further  (as  is  mentioned  above)  that  the 
Word  (or  Heart  of  the  Father)  in  its  ßven  ßy.ning  Spirits,  is  in  the  Father  (in  the 
Center  of  the  Father)  as  his  Heart;  and  hath  the  feven  itars  (viz.  the  feven  Forms  of 
the  Eternal  Nature)  under  its  power,  and  therefore  the  Image  hath  them  in  its  Hand. 

4S.  But  fince  all  things  (that  fhould  come  to  have  an  Eflence)  muß  come  forth  out  of 
the  Father's  Nature,  and  we  know  alio  that  Mofes  witnefTeth  as  much,  that  God  the  Fa- 
ther made  all  things  by  the  *  Word  T^at,  as  by  the  Word  fpoken,  and  the  fpeaking 
Hood  in  the  Fiat ;  and  the  Fiat  is  the  four  Matrix  in  the  firft  will  of  the  Father,  which 
comprehendsth  and  holdeth  the  Nature,  which  the  Spirit  (that  is  Generated  <f.v  Mercurio) 
formeth,  which  is  the  Spirit  of  God  :  And  fince  all  Creatures  fiand  in  the  Father,  and 
that  he  is  therefore  called  Father,  being  a  father  of  every  thing ;  as  aUb  we  Men  are  his 
Children;  and  yet  we  with  Aiam,  being  departed  from  the  virtue  of  the  "  feven! b  Spirit 
of  the  Word,  and  with  our  Imagination  are  gone  into  the  Out-birth  of  the  Father,  viz, 
into  the  Spirit  of  this  world,  which  deaths  us  with  corruptible  fiefli  and  blood,  and 
holdeth  us  captive  ;  therefore  we  are  now  in  the  virtue  or  power  of  the  feven  Stars,  or 
feven  Spirits,  of  the  Father's  Nature,  which  bring  their  ^^  onders  in  us  to  the  Light. 

49.  For  we  are  the  '  Reprefentation  of  the  Deity,  in  which  the  Spirit  of  God  open- 
eth  his  Wonders :  and  be  you  rightly  informed,  God  the  Father  hath  begotten  us  again. 
in  Chriß,  that  we  fhould  with  our  Imaginations  enter  again  into  the  Word,  viz.  into 
tYiC  Center  of  the  light  flaming  Heart,  that  the  Holy  Ghcß  might  proceed  from  us  again 
with  power  and  ^  works  of  Wonder,  as  may  be  feen  by  the  A-poßks  of  Chrift. 

50.  But  fince  we  have  fuffered  ourfeh^s  to  be  held,  by  the  feven  fierce  Spirits  of  the 
Father's  Nature,  out  of  his  Center  ;  and  are  not  with  our  Immanuel,  gone  forth  from  our 
own  reafon  and  knowledge,  and  prefied  into  the  life  of  Chriß,  that  the  Word  in  us. 
might '  become  \Lin  \  therefore  alio  all  the  fix  Spirits  of  the  wratlifiü  Nature,  have  fhown 
their  Might  and  Wonders  Ln  us,  and  have  let  us  go  aftray  in  Babel,  lb  that  we  have  not 
walked  in  the  Love  of  the  Word,  in  the  Life  of  Chrift,  but  after  our  cv:n  Inventions  in 
a  forged  hypocritical  y?fwz>;^  hely  conceit,  about  the  Will  of  God  ;  and  have  not  walked 
in  the  ^pirit  of  Chrift,  but  in  Pride. 

51.  And  becaufe  the  Seekers  in  the  Fathers  Nature';  have  found  out  Arts,  therefore 
they  have  trodden  fimple  Humility  under  foot:  and  becaufe,  in  their  ov,-n  Inventions, 
they  have  departed  from  the  Heart  of  God,  and  fo  have  eredted  an  Earthly  Kingdom  for 
their  vclW'Hioufnefs,  therefore  all  the  fix  Spirits  of  Wrath,  have  juftly  produced  their 
elfeft  upon  them. 

52.  For  though  the  Heart  of  God  hath  founded  a  Trumpet  with  a  Spirit  out  of  its 
Center,  and  called  upon  people  to /?fpfH/,  yet  thty  had  always  rather  take  delight  in 
their  tender/^/j,  [and  dflicate  life,]  and  had  rather  follow  the  Devil,  who  hath  alv/ays 
from  the  Anger  of  God  founded  a  Trumpet  contrary  to  it,  [viz.  contrary  to  Repent- 
ance,] and  hath  ftirred  up  TVars  and  blood-ßedding,  of  which  the  Revelation  teftificth  in  a 
Figure :  And  the  Spirit  of  God  hath  therefore  declared  the  Revelation,  as  a  clear  Glais. 

53.  And  mark  what  the  Acgel  faid  ;  Seal  vihat  the  Seven  Thunders,  have  fpoken.  The 
voices  of  the  feven  Thunders  out  of  the  ftern  Eflences,  would  be  v;ell  enough  hidden 
from  us,  if  we  did  not  "'  put  our  Imagination  Lnto  thepa,  and  open  them  in  us :  for  in  the 
Center  of  the  Son  (in  the  tncck  Love)  they  are  not  manifefted  or  revealed. 


chap.  3.  Concerning  the  Birth  of  the- Love.  27 

54.  But  feeing  the  Word,  or  Heart  of  God,  is  "  become  Man,  and  that  in  him  it  hath  "  O- 
aflumed  a  human  foul,  to  bring  us  again  out  of  the  iGvathfid  Nature^  into  the  GlalTy  Sea,  "^^e- 
viz.  into  the  Angelical  world,  to  the  wonders  of  the  feven  Golden  Candlefticks  •,  and  be- 

caufe  we  yet  hy  hidden  in  the  feven  Seals  of  the  Father,  therefore  the  °  Word  of  God,  <> Fobum  Da. 
with  its  afifumed  humanity,  mud  enter  again  into  the  ilern  Matrix,  into  the  fharpnefs  of 
Death  and  of  the  Anger :  And  there  the  Man  Chrift  hath  brckcn  the  feven  Seals  in  the 

foul  of  Man. 

55.  For  the  ''  Word  of  God,  or  the  Heart  of  God,  which  became  Man,  and  tlie  ?re>-ium  Dei. 
human  foul,  which  out  of  the  feven  Spirits  of  God  was  breathed  into  Man,  from  the 

Spirit  Mermrius,  (that  is,  the  Spirit  of  the  feven  Seals,  which  in  the  V7ord,  is  called 
the  Holy  Ghofl,  and  yet  from  the  Center  of  the  Father,  [is  called]  the  Spirit  Mermrius, 
viz.  out  of  the  fnarp  ElTences,  out  of  the  fiery  wheel,  as  is  mentioned  before  ;  but  in 
the  Out-birth  of  the  Father,  through  the  Meeknefs  of  the  Love  in  the  Word,  in  this 
world,  vix.  in  the  third  Center,  is  called  Air ;)  hath  broken  the  fierce  might  in  the  Center 
of  the  foul, 

56.  For,  when  the  foul  of  Adam  went  forth  out  of  the  Word,  and  entered  into  the 
Third  Center,  (viz.  into  the  Spirit  of  this  world)  then  the  Center  of  the  foul  was  Eter- 
nally Sealed  up  in  the  Matrix  of  the  V/rath,  in  the  feven  Forms  of  the  wrathful  Nature 
of  the  Father  :  and  there  was  none  in  heaven,  in  the  Glajjy  Sea,  nor  in  this  worlds  that  was 
able  to  break  open  thefe  feven  Seals  :  there  was  nothing  elfe  in  the  foul,  but  the  Eternal 
Death  in  the  horrible  Anguifli,  and  in  the  Darknefs. 

57.  And  there  the  Meiry  [or  Barinhertzigkeit]  broke  forth  out  of  the  Heart  of  the 
Father,  and  entered  into  the  human  ibul,  and  broke  the  feven  Seals  of  the  fierce  wrath, 
and  kindled  the  Light  (which  overcometh  the  Death  and  the  Anger)  in  the  foul. 

58.  Not  that  tlie  foul  was  rent  out  from  the  Father's  EfTences,  as  if  it  were  no  more  in 
the  feven  Spirits  of  Nature  ;  no,  that  cannot  be ;  all  ftandeth,  in  the  feven  Spirits  of 
the  Father's  Nature,  yea  even  the  Heart  of  God  itlelf  [(landing  therein  ;]  only,  the 
feals  of  Death,  in  the  fierce  wrath,  are  broke  open,  by  the  Light  ot  the  Heart  of  God, 
in  the  Center  of  the  human  foul. 

c^^.  For  which,  we  thank  God  the  Father  in  Jefus  Chrifl,  who  became  Man,  and  Re- 
generated us  in  him  to  the  Light,  and  Redeem.ed  us  from  the  fierce  wrathful  fource  [or 
torment]  in  the  zeal  of  the  Anger,  in  Eternity. 

60.  But  becaufe  we  men  did  not  "•  acknowledp;e  fuch  great  grace  and  light,  neither  did  ''  Accept  o» 
efteem  it,  but  were  pleafed  with  xhtfleß  of  Adam  and  the  luft  of  this  world,  (and  though  emDrac?. 
indeed  we  faw,  that  God,  in  the  Man  Chriil,  as  alfo  in  his  Dilciples,  and  in  all  thofe 
thatearneftly  clave  to  him,  in  the  New  Regeneration,  did  great  Wonders  and  Miracles-, 

yet  we  ourfelves  put  away  our  Candleflick,  and  lived  in  hypocrify,  and  in  cur  own  feem- 
ing  holinefs,  and  in  tyranny,  and  perfecuted  Chriftj  therefore  he  left  us  alfo  fealed  up,  fo 
that  v/e  knew  his  Light  no  more,  but  we  fought  out  for  ourfelves  ways  to  God,  and 
would  by  our  own  contrived  opinions  come  to  God.  The  Kingdom  ot  this  world  '  was  '  Pleafcd  us 
more  acceptable  to  us,  than  the  Kingdom  of  God  :  we  praftifed  before  him  nothing  but  better. 
hypocrify,  and  our  heart  was  far  from  him  :  Therefore  we  muft  alfo,  in  the  Nature  of  the 
Father,  remain  under  the  feals,  till  the  Spirit  Mercurius  [that  is,  the  wrathtul  fpirit  in  the 
Anger  of  God,  according  to  which  God  calleth  himfelf  a  Confuming  Fire~\  hath  mani- 
fefted  all  its  Wonders  in  us. 

61.  And  the  Revelation  fhoweth  very  clearly,  how  the  Spirit  Mercwius  hath  opened  one 

Seal  after  another,  and  hath  poured  forth  all  plagues  and  abominations  ^  in  us,  and  hath  '' Upon  or 
brought  forth  mere  contention,  wars  and  malice,  mere  cunning  crafty   iubtlety,  deceit,  aniongft  us, 
and  falfhood,  with  wonders  and  powers  in  us,  as  indeed  he  very  finely  portrayeth  us,   as 
An  abominable  Beafl,  like  a  Dragon  with  feven  Heads  and  ten  Horns,  and  upon  his  Herns 

E  2 


28 


•  Clergy,  Mi- 
niilry,  or  fuch 
as  have  re- 
ceived Ordi- 
nation :  and 
are  therefore 
called  D-'- 
vincs  and 
Preachers. 


»  Ordain, 
Preach, 
Teach,  or 
Di  eel. 


"^  J.:s  Divi- 
num. 


Concer7i'ing  the  Birth  of  the  Love»  Chap...^. 

ten  Crowns,  and  our  formal  demure  '  Spirituality,  fitteth  aloft  upon  tlie  Dragon,  lircly 
and  {lately  trimmed  and  adorned  with  a  Crown. 

62.  And  there  you  may  behold  yourfelf,  you  fair  Bride  upon  the  Dragon,  do  but  fee 
what  you  ride  upon  ;  is  that  Chriß's.  Afs  in  lowlinefs,  or  is  it  the  Devil  from  the  Abyfs  ? 
Your  own  authority,  and  the  climbing  up  of  your  Tyrannical  Power  (which  you  v^Ltlelf 
have  erefted)  is  your  Beaß;  in  that  you  have  fet  up  a  wicked  compulfion,  forcuio-  and 
oppreffing  of  poor  people  ;  and  have  lived  only  in  i^omp,  State  and  Pride  :  your'lpiri- 
tual  Heart  is  the  beautiful  glittering  Bride  upon  the  Beaft. 

63.  Behold,  I  muft  tell  it  you  !  behold  yourfelf,  you  dainty  Bride,  full  of  abomina- 
tions and  defolations  ;  fmce  you  acccuni  yourfelf  fo  fair :  behold,  what  have  you  built  ? 
Great  gliftering  Houfes  of  Stone,  into  which  you  enter,  and  there  pradtife  -wboredom,  hy- 
pocrify,  and  diflimulation :  you  give  God  fine  words,  and  your  hear-:  hangeth  to  the 
Dragon :  you  devour  the  fat  of  the  Earth,  and  your  Hypocrites  muft  fall  down  before 
your  Beafi  and  Dragon,  viz.  your  tyrannical  Power,  and  worfliip  you,  or  eife  your  Dra- 
gon will  devour  them  :  whatfoever  you  "  fet  up  muft  be  accounted  Divine. 

64.  O  how  finely  are  you  deciphered:  do  but  behold  yourfelf,  it'\^  high  time :  do  you 
not  fee,  how  the  Angel  throweth  you,  together  with  the  Dragon,  into  the  Abyfs,  into  the 
Lake  of  [Fire  and]  Brimfione  •,  or  do  you  not  know  your  felf  yet  ? 

65.  Do  you  not  know,  that  we  muft  be  born  of  God,  in  Chrift,  and  live  in  the  con- 
verfation  of  Jefus  Chrift  .''  Do  you  not  know  that  the  Word  is  become  Man  ?  We  muft 
be  new-born  in  Chrift,  that  fo  the  foul  may  be  a  Member  of  Chrift  :  we  muft  all  be  gene- 
rated out  of  one  body,  which  is  Chrift  ;  or  elfe  we  cannot  behold  the  feven  Candlefticks 
[or  Lights]  of  God  in  us. 

66.  To  what  purpofe  do  you  fo  much  play  the  Hypocrites  with  your  feeming  holinefs ; 
why  do  you  ufurp  "  Divine  poiver  in  your  feeming  holinefs  ;  you  have  it  not,  you  have 
notliing  elfe  but  the  power  of  the  Dragon,  your  Antichriftian  Idol :  if  you  defire  to  have 
"  Divine  Power,  you  muft  be  (in  the  life  of  Chrift)  in  God,  and  fo  you  receive  Divine 
Power,  to  work  in  thofe  who  lift  up  their  heart  to  Chrift  in  God  ;  there  you  have  the 
Keys  of  the  Kingdom  of  Heaven  in  the  Angelical  world. 

67.  Your  Laws,  Councils,  Decrees,  Canons,  and  your  fingular  Articles  or  Opinions, 
are  but  mere  deceit ;  the  Spirit  of  Chrift  in  God,  idHI  not  be  bound  to  any  Laws.  What- 
foever you  teach  concerning  your  own  Power  in  Heaven,  which  you  appropriate  and 
ufurp  to  yourfelves  (without  the  New  Birth  in  Chrift)  is  all  falfe  and  lies,  and  the  power 
thereof  belongeth  to  the  Dragon  [or  your  own  power  confifteth  in  the  Tyranny  of 
Rulers.] 

68.  None  have' any  Power  in  God,  except  he  be  born  of  God  in  Chrift  Jefus,  and 
fuch  a  one  can  open  the  feven  feals  to  the  inclined,heart  (which  inclineth  itfelf  to  God  in 
Chrift  Jefus)  by  his  voice  and  word  (which  foundeth  from  God,)  and  can  found  the 
Trumpet  into  the  defiring  Mind. 

69.  Therefore  behold  yourf  If  in  the  Revelation,  in  that  Reprefentation  or  Image  of 
your  riding  upon  the  Dragon.  How  bravely  ride  you  on  Earth,  as  the  Dragon,  the  old 
Devil,  doth  in  the  feven  Seals,  (which  would  always  ride  over  the  heart  of  God  in  the 
might  of  the  Fire,  and  yet  remaineth_/?^/f^  up  in  the  feven  Seals,  in  the  dark  Abyfs  of 
the  Eternity  in  the  original  of  Nature,  in  the  wrathful  Matrix)  and  fo  you  ride  alfo, 

70.  i^  nd  though  the  feals  in  the  foul  of  Man  are  broken  in  the  Death  of  Chrift,  yet 
the  Anger  of  God,  with  the  Spirit  of  this  world,  hath  fealed  jo«  up,  and  drivethjö«  on, 
tiiat  it  may  accomplifti  all  its  wonders  in  you. 

71.  Behold,  you  proj.d  Whore  upon  the  Beaft  !  what  have  you  fought  after,  fince  the 
Times  of  the  y^j;oy?/^j,  who  walked  in  the  life  of  Chrift,  and  not  according  to  theluftof 
the  fierce  Spirit  in  the  original  of  Nature,  as  you  do ;  behold  your  brave  Kingdom  that 


Chap.  3.  Concerning  the  Birth  of  the  Love.  29 

you  have  erefted  in  the  world,  in  which  you  go  about  to  compel  men  to  turn  away  from 
God,  and  to  reverence  and  "worflnp  your  laws. 

72.  Chrift  "  vvorfhipped  his  Father  ;   his  foul  prefled  in  virbtck  Domini^  into  the  Word  *  Or  prayed 
of  the  Lord,  in  the  [even  Golden  Candleßkks,  which  are  the  burning  Love-Spiric  of  the  '°' 
Heart  of  God,  in  the  Father,  in  the  ftill  Eternity  ;  there,  in  the  fource  of  the  Father, 

Chrift  wrought  great ''  Wonders :  for  he  opened  the  feals  of  the  hidden  Myftery,  and  r  Miracles. 
liid  drive  the  unclean  Spirits  out  of  the  wrathful  fource  of  the  fouls,  and  founded  with  his 
Word  in  the  Center  of  the  poor  captive  fouls,  lb  that  tliey  ftirred  all  Seals,  and  in  the 
life  of  Chrid  prejj'ed  into  God  :  and  tliere  the  Devil  could  not  dwell,  for  he  is  a  Spirit  of 
Darknefs,  as  we  will  hereafter  fliow  him  to  be. 

73.  But  you  take  and  ufurp  the  Kingdom  and  power  of  Chrift,  with  fair  hypocrlfy 
and  deceit :  where  are  your  Wonders,  while  you  make  Divine  Laws,  only  for  your 
worldly  honour  and  deceit,  only  that  you  might  rule  over  filver  and  gold,  and  the  fouls 
cf  Men  ? 

74.  O  you  Babylonilli  IVhore !  you  are  Ihe  of  whom  the  Prophets  have  fpoken,  who 
have  prophefied  (in  the  hidden  feals)  of  the  Wonders,  which  were  hidden  in  the  Eternal 
Nature,  in  you  the  Wonders  are  brought  to  Light:  But  you  fpoil  the  Tree  of  Life, 
therefore  you  muft  go  into  the  Lake  which  burneth  with  Brimftone  :  and  therefore  the 
Spirit  faith  in  the  Revelation;  Go  out  of  her,  my  People,  that  you  be  not  partakers  of  her 
fource  [plagues  or  'Torment.~\ 

y^.  Now  fince  you  are  grown  forth  of  yourfelf,  in  the  fierce  Might  of  the  Anger  of 
Gov^,  and  are  a  devourer,  and  have  ""  let  up  the  Wonders  of  God,  in  pride,  for  the  honour  =^  Or  «fed. 
of  your  Beafl  j  therefore  the  feals  in  you  are  *  fealed  up,  till  the  time  that  the  Anger  hath  »  Or  hidden 
fhown  its  Might  upon  you,  and  that  you  devour  yourfelf.  to  you. 

y6.  For  you  have  defprfed  the  Angel's  founding  of  the  Trumpet,  and perfecuted  thofe 
that  we're  fenl  from  God :  you  efteem  your  belly  God,  and  glory  moft  of  all,  and  love 
flattery. 

77.  The  Bride  of  the  Beaft  faith :  I  am  your  God,  fet  me  upon  you,  ride  on  how 
you  will  :  I  will  cry  aloud  and  fay  ;  the  fatnefs  of  the  Earth  is  yours,  and  men  fhall 
worfhip  you  in  me ;  fear  and  horror  be  upon  all  thofe  that  difefteem  us  -,  Thus  I  ride  over 
the  bended  knees,  and  over  the  fouls  of  men,  where  can  there  be  fuch  a  Kingdom  as 
we  have  ?  [for  v/e  are  exalted  more  than  Princes  and  Kings,  and  we  are  honoured  and  re- 
verenced by  them,  and  placed  above  them.] 

78.  But  the  Spirit  Merciirius,.  which  goeth  forth  out  of  the  burning  Torches  (which  is- 
the  Spirit  of  God's  Bride)  declareth  in  the  Apocahpfe-,  that  isjhen  the  feventb  feal  ßjall  be 
opened,  thcnßail  the  hidden  My  fiery  of  the  Kingdovi  of  God  be  accompÜß^ed. 

79.  For  the  Lamb  which  ivasßain,  did  [at  the  time  of  the  feven  Seals)  take  ihe  book 
cut  cf  the  right  hand  of  hitit  thai  fat  upon  the  Throne,  and  opened  the  Seals  thereof :  and 
the  four  and  twenty  Elders  fell  doivn  before  the  Lamb,  and  faid.  Thou  haß  opened  the  look, 
and  broken  open  the  Seals  :  Praife  and  Honour  and  Glory  lo  God  and  the  Lamb,  iJühich  ivas 
worthy  to  take  the  Book,  and  to  break  open  the  Siu-ls  thereof :  and  the  Whore  together  zvith 
tiie  Dragon  -doas  cafi  into  the  Lake  of  Fire.  If  you  underftand  not  this,  you  are  under 
ti.e  Seals. 

80.  Behold!  when  the  leventh  feal  fhall  be  opened,,  then  the  Arch-Shepherd  will 
feed  his- ineep  himfelf,  in  his  green  Pafture  :  he'leadeth  them  to  the  .Springing  Waters, 
and  refrefiieth  their  fouls,  and  bringeth  them  into  his  right  Path,  and  is  a  good  Shep- 
herd, and  the ßieep  follow  him,  and  he  giveth  them  Eternal  Life. 

81.  "At  that  rime,  Babel,  that  Great  City  on  Earth,  breaketh  in  the  Wonders  ;  and  all  i»  Note; 
the  fouls  of  thofe  that  are  written  in  the  Book  of  Life,  in  the  Glafiy  Sea  [or  Angelical  ^  0^.  y^^^^^xsir- 
•world  ^^  all  thofe  that  are  born  of  God,  go  cut  from  her :  and  that  is  the  '  Takrnade  doa. 


3^  Concerning  the  Birth  of  the  hove.  Chap.  3. 

-of  God  vnth  Men  \    for  he  that  feduced  them  is  fealed  up,  the  Light  driveth  him 
away. 

8  2 ._  Therefore  hearken,  you  that  are  drowfy  and  awake,  the  Day  breaketh,  it  is 
high  time;  that  you  may  not  be  captivated  by  the  Anger  in  Babel:  there  is  great  earneft- 
nefs  [or  feverity]  at  hand:  leave  oif  your  contention  about  the  Cup  ot  Chrift,  elfe 
you  will  be  round  to  be  but  fools  in  the  prefence  of  God  :  your  Decrees  avail  nothing, 
when  you  affemble  together,  and  make  refults  and  conclufions,  faying,  thus  we  v\fill 
have  it,  this  is  the  Confeffion  of  Faith,  thus  we  will  believe,  and  then  tlie  Church  of  God 
will  be  upheld  ;  and  another  party  gainfiyeth  ;  and  they  call  one  anotherT/crf/Za,  and 
fo  you  lead  the  blind  laity  captive  in  your  Devilißj  Contention,  in  your  Pride. 

S3.  You  bind  the  true  meaning  [of  the  Scriptures]  to  your  Art:    he  that  hath  not 

been  a  Student,  or  Scholar  in   that,  can  have  no  undcrilanding  in  the  hidden  lNjyfl:e- 

ries  ol-  God,  you  fay.     O  you  proud  blind  Men,  how  you  fuffer  yourfelves  to  be  fe- 

■lOr    your      duced,  by '' human   Traditions,    without  the  Spirit  of  God;  how  will  you  ftand  in 

own  I»\'enti-  the  Day  of  the  Judgment  of  God,  with  your  confounded  Sheep,   which  you  have  thus 

ceits!"      ""'  ^^'■^  ^^°"S  '"  blindneis  ?    You  have  filled  them  full  of  reproach,  and  blafphemics ;  and 

have  ridden   up  and  down   upon  the  Dragon,  in   mere   hypocrify,  covetoulhefs,  high- 

mindedncfs,  and  falle  Teaching:  outv/ardly  you  have  made  a/^zir  Ihow,  and  inwardly 

you  have  been  full  of  the  Devil. 

84.   Vv'here  is  your  Apoitolical  Heart?    Have    you    Chriß  [in   you?]    Wherefore 

then  do  you  difpute   and  contend   about   him  ?  and  make  the  common   Lay-people 

contend  alfo,  who  know  not  what  they  do;  they  play  upon  your  Mufick,  [and  dance 

after  your  pipe,]  and  would  rather  lofe  their  lives,  than  leave  your  follies,  and  enter 

into  the  Life  of  Chrilt. 

«OrHoIinefs.       85.  O  fi m pie '' Devotion  !  Wherefore  do  you  not  take  Chrift  (your  true  Shepherd) 

to  be  your  Shepherd,    and  let  the  PFohes  go  ?  you  need  not  be  contentious  about  the 

Kingdom  of  Chrift  ;  neither  have  the  W^olves  any  power  to  give  it  you,  or  take  it  away 

from  you :  you  need  not  afk  where  is  Chriß  ?  is  he  in  the  Baptifm,  or  is  he  in  the  Supper  ?  is 

he  in  the  Hearing  of  the  Preacher,  or  Miniftry,  as  is  lb  hard  prejfed  upon  people  no^  adays? 

86.  Do  but  mark,  and  incline  your  heart,  mind,  and   thoughts  unto  Chrift,  that 

^  Supper  of    Chriß  may  be  born  in  you  ;  and  then  you  have  Chrift,  the  Baptifm,  ^  Sacrament,  and 

the  Lord.        j-^g  Holy  Ghoft  in  all  Places;  you  have  him  in  the  hearing  of  the  ^^ivine  Word. 

is  near    that       ^7*       ''^  Covenant  and   ''  Teflaments  of  Chrift  have   indeed  been   long   ufed,    with- 

is,    in 'thy     out  faith,  and  therefore  are   hux.  hidden  iczh  :  but  if  you  be  once  born  in  Chrift,  then 

heart.     ^         they  becoine  opened  ieals  in  your   heart,  in  your   foul,  all  is  yours ;   Chrift  is   in  the 

»'^Bapti'm  and  Father  ;  and  you  in  Chrift  are  alfo  in  the  Father ;  and  the  Holy  Ghoft  goeth  forth  from 

■Supper  ^'"^^  Father  in   Chrift,  and   alio  in  you  :  the  word  of  Life  is  always  in  you,  what  do  you 

then  feek  after  ^orfalvation?  When  you  hear  teaching  of  God,  then  the  Spirit  alio  teach- 

ech  from  your  heart,  and  there  is  one  Love,    one  Chrift,  one  falvation  in  0// places; 

whereiosver  you   are,  there  is   the   Gate  of   Heaven  ;  it  is  not   only  in  the  Churches  of 

flone,  where  men  glifter  in  Pride,    but  where  there  are  penitent  people  together,  in 

true   forrow,  Vv'ho  with  earneft  defire  long  after  God's  Mercy  [Barnihertzigkeit,]  who 

v/illingly  fpeak  of  Love,  and  of  the  Wonders  of  God,  \_there  is  the  Gate  of  Hc/iven.] 

•SS.  Hear,  O  thou  blind  Babel!  ftiould  the  Holy  Ghoft  work  powerfully  in  your  words? 
W^hen  you  ftand  before  the  Congregation,  and  defpife  your  forefathers  or  Prede- 
ceftbrs  for  their  blindnefs,  in  their  opened  leal,,  whereas  you  yourfclf  are  a  falfe  m;alici- 
ous  Adder,  and  teacheft  nothing  hut  fedition,  contention,  and  fcorn?  You  do  not  pour 
the  Holy  Ghoft  into  your  Hearers,  as  you  boaß,  but  you  drive  into  them  the  fpirit  of 
contention :  you  teach  fcorn,  and  not  love.  What  doth  the  Layman  know  of  thofe 
The  Dead,  that  were  dead  a  thoufand  years  ago  ?  are  not '  they  in  the  power  of  the  Judgment  of 


chap.  3«  Concerning  the  Birth  of  the  "Love.  31 

God,  and  not  in  your  power  ?  you  judge  and  condemn  many  that  are  in  the  Angelical 
world,  fliouid  then  the  Holy  Ghoft,  in  your  falfe  judging,  be  preached  into  the  hearts 
of  Men  [by  you  ?J  you  preach  not  the  spirit  of  Lhrift,  but  the  Spirit  of  the  Devil 
into  their  hearts,  infomuch  that  they  rely  and  defend  upon  your  fables,  and  let  go  the 
highly  precious  word  of  Chrift. 

89.  Look  "  into  the  Acts  of  the  Apoftles,  when  they  were  together  very  unanimoufly,  •'Or  upon  th« 
with  great  dcfire  of  the  Kingdom  of  God,  and  fpoke  of  the  Works  and  Wonders  of  joings  of  the 
God,  and  of  his  Love  tavards  Men.,   how  the  Earth  moved  under  them,  and  the  Holy     P°'^"' 
Gholl  alio  moved  the  Earthly  Center  for  great  Joy.     But  had  they  fat  together  to  de- 
ride the  Pbarifees,  and  fcorned  and  made  a  play-game  of  them,  the  Holy  Ghoft  would 

not  have  been  Jo  powerful  among  them. 

90.  Therefore  open  your  Eyes  (ye  children  of  God)  and  go  into  the  Temple  of 
Chrift  -,  and  hang  no  more  to  the  Temple  of  diffimulation,  to  the  Hypocrites  and  Mur- 
derers. Yet  I  do  not  hereby  prohibit  the  Stone  Churches,  but  I  teach  [that]  the  Tem- 
ple of  Chrift  [isj  in  all  places :  indeed,  the  greateft  Pomp  is  exercifed  in  the  Churches. 

91.  But  if  you  defire  to  go  into  the  Temple  of  Chrift,  ycu  muft  bring  an  humble,  con' 
trite,  and  broken  heart  with  you,  which  earneftly  longedi  after  the  Kingdom  of  God  ;  it 
muft  not  confift  in  hypocrify,  where  they  fhow  themfelves  in  a  holy  and  devout  Pofture, 
but  the  poor  foul  is  left  without  the  Temple  of  Chrift,  in  the  feven  Spirits  of  Darknefs, 
where  only  the  mouth  is  a  Chriftian,  and  the  heart  is  in  doubt,  or  elfe  in  mere  volup- 
tuoufnefs  of  the  Flefti. 

92.0  you  blind  Scphißers !  what  have  I  to  do  with  you,  that  I  muft  thus  write  of 
your  '  Wonders  ?  I  have  not  fought  your  ways,  but  [I  h^ive  fought]  the  Heart  of  God,  1  Or  Doings^ 
that  I  might  hide  myfeU  in  Chrift.  1  defired  only  with  the  Virgin  in  the  Revelation, 
(zc;hicb  flaiideth  upon  the  Moon,)  to  fly  into  the  IVildernefs  from  the  Dragon  •,  and  yet  I 
myfelf  muft  now  fhow  the  Dragon.  LORD  !  thou  doeft  whatfoever  thou  wilt,  thy  ways 
are  mere  Wonders. 

The  Fourth  Chapter. 

J.  ?^'!S^(S®e^"*^ H  E N  we  thus  fhow  you  the  way  of  the  Light,  the  Spirit  is  pleafed, 
^  (^®  %  not  to  fpeak  barely  as  in  a  Hiftory,  but  to  fet  forth  ihe  Light  in  its 
(S-^  ^s^  deepeft  Depth,   in  its  J-Vellfpring  or  Fountain,"  that  you.  may  look  as 


ßi;J}  through  an   opened  Seal,  in  Tcrnarura  San^um,  into  the  holy  Ter- 

4?       -^^      ^  nary,  [or  the  Eternal  Eflenti-aiity.] 

W^'-'O^j^rK-'fly'^^     2.  For  feeing  the  hidden  Myftery  of  the  Kingdom  of  God  fhall 

l«.>t^^^o!^US  j^g  revealed  in  the  feventh  Seal,  and  the  Lamb  himfelf  fnall  be  Shep- 
herd over  the  fheep,  therefore  it  muft  7/5/  be  fealed  up  :  for  v»'e  have  known  the  voice- 
of  the  Trumpet  of  the  feventh  Seal  in  Ternario  Senile,  in  the  holy  Ternary,  and  there- 
fore ive  may  ii-ell  fpeak  of  our  native  Country,  to  which  our  Labour  [or  Journey] 
tendech. 

3.  None  fhould  fuppofe  us  to  be  ignorant,  in  that  we  write  fo.very  deeply  j,for  if  we  did 
not  fee  and  know  it,  we  muft  be  filent ;  it  is  a  common  faying,  ll'^bat  the  heart  is  fulK 
of,  that  the  vKulh  fpeaketh.   This  [which  we  have  written]  was  not  fought  by  this  Hand :. 
But  It  is  written,   /  am  found  of  them  that  fought  me  not,  neither  did  they  enquire  after'me. 

4  I  was  as  fim pie  concerning  the  hidden  Myfteries,  as  the  m,eaneft  of  all -,  but  my 
Virgin  of  the  '^Voüders  of  God  taught  me,  fo  that  I  muft  write  of  his  wonders:  thougre 
in.ieed  my  purpolc  is  to  write  this  for  a  MeiMründum  for  mylüf,  and  yet  1  (hall  fpeak. 
as  for  many,  which  is  knawa  to  God., 


32 


Of  the  Wellfprmg  of  Life. 


Cliap.  4. 


*"  Or  purpofe 
not. 

"  The  Work 
«r  Deeds. 


5.  And  now  being  to  fpeak  of  the  feventhform  of  Nature,  we  fee  that  the  Corporeity  ef- 
pecially  fubfilteda  therein,  for  a  Spirit  is  void  [or  crude]  without  a  body  :  whereas'there  is  no 
underftanding  without  a  body:  and,  moreover,  the  Spirit  itfelf  doth  not  fubfift  without  a  bo- 
dy. Fora  form  in  the  Spirit,  is  a  hunger,  and  a  longing  defire,  of  one  form  after  another. 

6.  For  all  things  ftand  in  the  will,  and  are  driven  on  m  the  will  ;  for  if  I  have  [or 
conce'tze'"]  no  will  to  go,  my  body  ftanderh  ftill  -,  therefore  my  will  carries  me  ;  and  if 
I  have  no  defire  towards  a  place,  then  there  is  alio  no  will  in  me  ;  but  if  I  defire  any 
thing,  then  that  is  the  will  of  the  "  Fflences. 

7.  And  yet  the  Eifences  defire  nothing  but  prefervation  and  fufl:enance  of  the  body, 
for  the  body  is  food:  and  the  v/hole  Effence  of  all  ElFences,  is  a  continual  hunger  and 
fatiating  [or  fulfilling,]  and  a  regeneration  or  propagation  from  its  fulnefs ;  as  may  be 
feen,  that  each  form  of  the  Spirit  defireth  the  other  in  its  hunger,  and  when  that  is  at- 
tained, another,  or  fecond  form,  arifeth  out  of  it  •,  and  yet  thtfirfi  doth  not  vanifii,  but  the 
other,  or  fecond,  formeth  itielf  in  the  firft,  into  another  fource  or  property  :  and  yet  both 
keep  one  in  another,  each  in  its  own  property  :  as  we  have  written  concerning  Nature, 
in  fix  forms ;  how  one  proceedeth  from  the  other,  and  how  one  caufeth  the  other,  that 
it  be  generated,  and  yet  each  keepeth  its  propertj  in  the  othiM-i  and  there  now  tlicy  ftand 
in  fix  forms  one  in  another. 

8.  And  fo  there  is  no  place  of  reft,  but  there  is  a  conftant  defire  of  all  the  fix  forms, 
as  a  hunger  out  of  which  the  v/ill  is  continually  Generated:  and  yet  there  is  nothinp- 
-wherein  reft  can  be,  but  the  ftill  Eternity  :  and  yet  alio  this  cannot  be  apprehended  or 
found  in  the  Wheel  of  the  fiery  Efl^ences  :  and  therefore  the  hungry  Nature  ieeketh  in  its 
Mother,  (viz.  in  the  defire  of  the  fournefs,)  and  thefournefs  catcheth  hold  of  the  defire  of 
the  Efl^ences,  and  holdeth  it  faft  :  and  thus  all  Eflfences  of  the  hunger  are  held  in  the  four 
Mother,  for  fhe  is  their  only  reft,  which  they  fill  again  with  that  which  is  in  them,  that 
is,  with  themfelves. 

9.  And  herein  confifteth  the  Dominion  of  a  Spirit :  for  Nature  doth  confift  not  only 
in  feven  fonns,  but  there  may  (out  of  every  defire)  again  a  vvill  be  generated,  wherein 
the  Efi"ences  fubfift  again,  but  alterably^  according  to  the  defire  of  that  will,  where  there 
is  no  number  found,  as  you  may  fee  in  the  Creation  of  the  World. 

10.  But  feeing   the  Eternal  Efl"ence  doth  defire  a  certain  "  bound  or  limit,  further  and 
•  more  than  which,  or  to  go  higher,  or'  to  be  other,  it  defireth  not ;  therefore  the  heart 

generateth  itfelf,  which  is  the  end  of  Nature  ;  and  the  heart  is  the  fulfilling  of  the  Eternal 
[Being,  ElTence,  or  Subilance.] 

11.  And  the  heart  is  not  comprehenfible  by  Nature,  but  Nature  remaineth  in  the 
darknefs  in  itfelf,  and  the  heart  remaineth  in  itfelf  in  the  light :  and  Jieither  would  be  ma- 
nifeft  without  the  other  ;  and  yet  there  is  a  continual  hunger  in  them  both,  for  both 
have  wrought  from  Eternity,  viz.  Light  and  Darknefs. 

12.  Now  thus  we  fee,  in  the  Angelical  world,  as  alfo  in  this  world,  that  the  feventh 
p  Or  EiTential.  Form  of  Nature,  is  a  ^  fubfiantial  Form,  out  of  which  is  proceeded  the  Being  of  Cor-- 

poreity,  per  verbim  Fiat,  by  the  word  Fiat ;  and  we  have  fcarched  the  ground,  and  find, 
'ThcCjrpo-  that  the  Mame  ftandeth  alio  in  tvjo  forms,  one  in  the  Darknefs,  the  other  in  the  Light; 
t«''7-  and  yet  they  belong  not  to  the  Birth  of  the  Darknefs  and  of  the  Light,   but  they  are  the 

Body,  or  Comprehenfibility. 

The  rnoß  Mighty  Gate  in  the  Ce?tter^  highly  to  be  Co7if!ckred. 

13.  ryni-IIS  we  demonftrate  to  you  in  Light  and  Darknefs ;  for  we  cannot  fay  that  ths 

f  Eegirteth.  %      Darknefs  is  the  fource  [or  property,]  but  the  Darknefs  '  encompafieth   the 

fource  [or  property,]  and  caufeth  that  a  fource  of  Anguifii  of  the  longing  and  defiring, 

3  " 


•Mark  or 
bound  of  cir- 
cumicription. 


Chap.  4.  Of  the  IFellfprmg  of  Light.  3.3 

is  [generaled]  in  it;  for  theDarknefs  has  no  defiring,  but  the  defiring  is  generated  In  it, 

and  the  Darknefs  caufcth  the  defiring,  wz.  that  there  is  conceived  a  defire  to  be  free  from 

the  Darknefs  -,  aad  therefore  the  defiring  laboureth  fo  eagerly  after  the  liberty,   till  the 

Anguifli  in  the  fharp  defiring,   '  difcovereth  the  liberty  in  itfelf -,  and  yet  there  it  is  not  f  Efples.  «■ 

[rightly  called]  the  Liberty,  but  it  ftandeth  in  the  fharpnefs  of  the  Anguifh,  and  is  called  attainetb. 

Fire,  where  the  defiring  then  can  go  no  higher,  but  mufl:  be  Itifled  in  itfelf,  and  muft  fink 

down  into  the  fource. 

14.  And  the  fiiarpnefs  of  the  flafii  of  the  fire,  in  the  Liberty  of  the  fliarpnefs,  hold- 
eth  its  right,  hkea  ftill  fource  [or  property]  fi:anding  in  i\\t  ßarpnefs  of  the  Liberty  :  and 
the  finking  of  the  Anguiih  is  as  it  were  a  Death,  out  of  which  the  Life  is  generated, 
which  Death,  afFordeth  'weight :  for  it  is  (being  compared  with  the  fire  of  the  Liberty)  'Ponderority. 
like  a  finking  down  in  itfelf,  and  in  its  finking,  the  Anguifli  becometh  material,  fo  that 
in  that  Death,  the  whole  form  of  the  fource  [or  property]  may  be  found,  as  I  may  fay, 
palpably,  or"fenfibly;  and  the  fenfibility,  is  the  Corporeity  of  the  Darknefs  j  and  the  "Orfeciu.^ily. 
fire  of  the  Liberty  in  the  fierce  flafli,  is  its  Spirit  and  Life. 

•.  15.  And  hereby  you  are  advifed  to  enter  into  yourfelves,  and  you  may  fee,  that 
the  fire  caufeth  the  feeling  [or  fenfibility]  in  the  (harpnefs  of  the  dead  Corporeity  :  for 
without  fire  there  is  w  body,  that  hath  any  fenfibility  [or  feeling,]  as  you  may  fee  by 
the  Earth  and  Stones. 

16.  Now  therefore  it  is  here  further  declared  to  you,  that  the  body,  or  fubflantiality,  is 
wor.  fo  dead  a  thing,  that  it  is  altogether  ufclefs,  and  fit  for  nothing  :  for  the  ftifling  driveth 
its  property  or  fource  downwards,  and  c.ß'ordeth  weight,  and  the  fire  driveth  upwards, 
and  giveth  Spirit,  Life,  and  Mobility.     And  now  between  thefe  two,  in  the  tnidft,  is  the 

,  Center  of  the  defiring  Anguifli,  which  is  a  caufe  ofthat  which  is  uppermoft,  that  is,  the     ■ 
tire-,  and  alfo  of  that  which  is  nethermoft,  that  is,  the  fuhftantiality :  and  if  the  Cen- 
ter cannot  get  upwards  nor  downwards,  and  yet  driveth  with  its  defiring,  then  it  driveth 
ioxihßdeways,  and  the  whole  form  or  figure  ot  it  is  as  a  Growing  Tree ;  for  it  appeareth  in  ^ 
the  Centerlike  a  "  Crofs,  out  of  which  the  Eflences  of  the  defiring  fpring  forth,  like  a  '  -j- 
Tree  or  Sprout  (as  I  may  fo  fay)  and  yet  is  not  a  Sprout,  but  like  a  driving  forth  in 
itfelf,  like  a  kindling  in  the  dead  "  EflTentiality.  _     "  Or  Sabftan- 

17.  And  hereby  we  give  you  earneftly  to  underfl:and,  that  the  fource  or  property  in  tiality. 
the  Center  (out  of  which   the  fire  goeth  forth  upwards  in  the  Eflentiality,  and  where 

the  Death  finketh  downwards,  and  the  Efl^ence  fideways)  generateth  another  Will, 
which  hath  a  defire  to  put  the  Death,  as  alfo  the  fire  in  the  fiiarpnefs,  with  the  Ef- 
f^nces  of  the  Will,  into  the  Liberty :  and  the  Will  attaineth  the  Liberty,  in  the  fire  ;  and 
maketh  the  fire  fliine  bright,  and  maketh  the  Joy,  undtKxikcowd  or  re- comprehended 
Will  is  called  the  Tin^ure. 

18.  For  it  is  a  glance  or  fplendour  in  the  darknefs,  and  hath  the  power  of  life,  and 
fprouteth  through  the  Death  of  the  Eflentiality,  and  quieteth  the  Anguifli :  yetit  hath 
no  EflJences  in  itfelf,  but  it  is  the  Ornament  and  Virtue  of  the  Eflences,  it  is  the  joy  and 
habitation  of  the  Life,  it  cannot  depart  from  the  anxious  or  painful  fliarpnefs,  and  yet 
the  fliarpnefs  retaineth  it  not ;  for  it  is  free  and  a  bloflfom  of  Life,  it  is  not  foft  nor  iweet, 
but  it  is  like  burning  Brimßone,  where  the  fire  attaineth  a  Glance,  which  otherwife,  in 
the  Center  in  the  Anguifli,  is  black  and  dark. 

19.  Thus  we  difi:inguifli  to  you,  the  fubfiance  in  the  darknefs  ;  and  though  we   are 

very  hard  to  be  underfl:ood  by  you,  and  though  alfo  little  belief  may  be  afforded  to  it,  x  G.fiim, 
we  yet  have  a  very  convincing  proof  of  it,  not  only  in  the  created  "  Heaven,  but  alfo  in  the  Conikllation, 
Center  of  the  Earth,  as  alfo  in  the  whole  Principle  of  this  world,  which  would  be  too  "'^i^^^^'^^^-'^ 
long  to  fet  down  here  ;  but  we  will  difcufs,  and  fet  down  a  few  things,  to  open  the  under-  gpiHts. 
ftanding  of  the  Reader. 

F 


34  Of  the  Wellfprtng  of  Light.  Chap.  4. 

20.  Confider  the  Center  of  the  Earth,  which  God  hath  created  by  his  Word,  even 
out  of  the  Center  of  the  Deep  Eternity,  out  of  the  Darknefs,  out  of  the  Center  of  the 
ckfirous  Will;  but  not  out  of  &r\y  feparate  Place,  but  out  of  the  fpace  and  Depth,  fo  far 

TR<cepfacIc    2S  the  Word  hath  yielded  itfelf  unto  the  '  Ether,  there  hath  the  Center  been  every  wkere, 
n  de¥ourer,    and  is  fo  now,  and  remaineth  fo  in  Eternity ;  for  it  hath  been  fo  from  Eternity. 

21.  And  this  is  the  beginning,  that  the  NN'ord  hath  created  [or  conceived]  a  fFill  in  the 
Darknefs,  to  manifeft  the  Darknefs  with  all  its  forms,  of  the  Wonders  of  God  the  Father, 
in  his  Nature,  which  he  generateth  in  his  Eternal  Will :  and  we  demonftrate  it  to  you 
thus :  Behold  the  Earth,  Stones,  and  Metals,  which  are  all  of  them  as  it  were  dead  and 
afford  weight;  and  alfo  they  are  dark,  \_opake,']  and  yet  have»«  them  the  light,  -jiz.  the 
Noble  TinSJure,  which  is  their  light  and  life ;  wherein  the  Ore  [or  Mineral]  done  doth 
grow,  in  which  the  Tincture  is  ftrong. 

22.  1  hus  you  fee  alfo,  how  the  Brimftone  Fire  is  the  Overcomer  of  Nature,  in  which 
the  TinSlure  doth  exift,  and  fo  through  the  Death  of  N  ature  fpringeth  up,  in  Stones  and 
Metals  -,  and  in  Nature  bringeth  forth  the  fubßantiality  of  the  (hining  and  glance,  or 
brightnefs,  which   may   be  feen  in  gold,   filver,    and  all   gliftering  Metals.      Wherein 

«Or  find.  alfo  we  *  fee  the  poifonous  anguilh  of  the  Darknefs,  as  alfo  the  four  Deatkof  the  Darknefs, 
»Mixture  or  ^^^  jj^g  ftrong  matter  of '  Conjundtion  ;  as  they  underftand,  who  wsrk  and  deal  therein, 
opu.ation.  ^^^  ^jjj^  ^^^  ^^^  ^^^^^  ^1^^  TmSlure  can  bring  that  which  is  loweft  in  the  Death,  to  its 
highefl:  Ornament  or  Glory,  (viz.  an  inferior  Metal  into  Gold,)  and  all  that,  in  refpecl  of 
the  great  power  of  the  Eternity.  And  therefore  alfo  the  Tincfture  is  hidden  from  the  ^l^ 
(hymijls,  becaufe  it  is  originally  out  of  the  Eternity,  and  they  feek  only  that  which  is 
Earthly ;  if  they  did  rightly  feek,  they  fhould  well  find  it,  as  we  have  found  in  the 
Spirit. 

24.  But  we  have  yet  a  greater  knowledge  of  this,  in  the  many  materials  or  kinds  of 
Earth,  which  we  know   to  be  created   out  of  the    Eternal  Eflences,  as  an  Out-birth, 

^Or  changing,  and  fo  are  in  fubftance  as  an  Image  of  the  Eflences ;  where  we  may  fee  "  the  altering 
of  the  Will  in  the  Efl"ences,   and  the  Great  Wonders  of  the  Omnipotence  of  God. 

25.  For  all  things,  which  are  come  to  an  Effence,  proceeded  out  of  the  Eternal  Ge- 
netrix,  not  at  feveral  times,  but  all  at  once,  yet  ftood  [or  were  manifefted]  in  feve- 
ral  times,  in  the  forming  of  the  Eflence  or  Subftance  (in  the  wreftling  of  the  Center)  in 
the  Figure,  and  were  feen  by  the  Heart  ot  God  in  the  Light,  which  at  length  created  it ; 
where  the  Time  took  its  beginning. 

26.  For  the  Deity  hath  had  a  longittg  to  fee  the  Wonders  of  the  Eternal  Nature,  and 
of  the  innumerable  Efl^ences,  in  fubftance,  and  in  corporeal  things  ;  and  we  give  you  to 
underftand  this  highly  and  exactly,  that  God  hath  created  all  for  the  Light,  and  not  the 
Darknefs. 

2  7.  For  he  hath  awakened  the  TinBure,  to  the  Death  In  the  Center  (viz.  to  the  Body 
or  Corporeal  fubftance  of  the  Eanh)  and  that  is  its  Lüfter  and  Light,  wherein  its  Ufa 
doth  confift.  And,  to  the  Deep  above  the  Center,  he  hath  given  the  Sun,  which  is  a 
Tinfture  of  the  tire,  and  reaches  with  its  virtue  into  the  L  iberty,  beyond  Nature,  where- 
in alfo  it  retaineth  its  Glance  and  Lüfter ;  and  it  [the  Sun]  is  the  Life  of  the  whole  wheel 
of  the  ^tars,  and  an  Opener  of  Death,  in  the  Chamber  of  nnguifh,  [or  in  the  wrathful 
Nature.]  For  all  the  Stars  are  its  Children,  not  that  they  have  their  bffences  from  it, 
but  it  is  their  life,  and  in  the  beginning,  they  proceeded  from  its  Center:  it  is  the  Center  of 
the  uppermoft  Ln  the  Liberty  of  the  Life,  and  the  Earth  is  the  Center  of  the'nethermoft: 
Boing.  Ef-  in  the  Death;  and  yet  there  is  no  dying  in  either  of  them,  but  an  altering  of  one 'thing 
into  another. 

28.  For  this  World  dieth  not,  but  it  fhall  be  changed  into  fuch  a  fubftance,  as  it  was 
not  before  ;  (underftand  its  Eflences  :)  but  xheßadow  of  all  things  remain  ftanding  for- 
ever, as  a  figure  to  the  honour,  joy,  [and  manifeftation]  of  God's  works  of  wonder. 


fence,  or  Sub- 
fiance. 


^/lej^y^fi^  (f^^ 


''yVatu/?^- 


chap.  4«  Of  the  Wellfprtng  of  Light»  3.5 

29.  And  further  we  give  you  to  underftand,  that  the  Spirits  alfo  were  all  created  unto 
the  Light;  for  they  are  the  Effences  [or  proceeding  powers]  out  of  the  Life;  not  out  of 
the  Corporeity  of  the  Death,  but  out  of  the  Center  of  the  Effences  in  the  Original  of  the 
Tindure,  which  reacheth  the  Liberty  of  God  the  Father,  which  is  light,  joy,  or  a  ha- 
bitation of  Eternity,  wherein  the  Word  with  the  Angelical  world  hath  its  dominion. 
They  all  are  created  out  of  the  fharpnefs  of  the  twinkling  in  the  wheel  of  the  ElTtnces ;  and 
they  (land  in  the  Uberty  before  the  Heart  of  God,  and  they  are  the  Wonders  in  the  di- 
vine delight,  which  are  ''  difcovcred  by  the  Heart,  in  the  Wonders  of  the  Fowc.-,  and  ''  BeheW,  or 
therefore  it  fet  the  Will  in  the  Fiaty  and  created  them.  afpeded. 

30.  And  we  underftand  by  the  word,  \^Schuff,  which  fignifieth]  Created,  [and  in  the 
Language  of  Nature  fignifieth]  a  Separation  of  the  Effences,  in  the  Cer.ter,  in  the  four 
Matrix:  and  therefore  there  is  alfo  fuch  great  diverfuy  in  the  Spirits,  as  there  is  great  di- 
vcrfity  in  the  will  of  the  Effences ;  whereof  we  have  an  Example  and  fimilirude  in  the 
will    [and  purpofe]  of    our    Mind,    out   of    which  fpring    fo  many  various   thoughts, 

where  every  thought  hath  again  a  Center  to  a  Will :  that  fo  out  of  a  '  conceived  thought,  *  Or  an  I«a- 
a  fubftince    may  be   [produced.]     [For  Example,  aW^oman  with  child  can  voiih  ker  ginatiou. 
thoughts  fet  a  mark,  or   make  fome   monftrous  alteration  in  the  fruit   of  her  womb, 
which  is  a  fubflantial  thing.] 

31.  In  fuch  a  manner  are  all  Spirits  created  out  of  the  Eternal  Mind,  and  therefore 
they  are  alfo  Eternal ;  for  all  whatfoever  is  generated  out  of  the  Eternal  Mind,  is 
Eternal. 

32.  For  before  God  hid  conceived  the  F;'«/,  the  wheel  of  the  Eternal  Effences  went 
forth  without  lubftance,  into  the  Wonders :  but  when  God  fet  the  will  in  the  Fiat,  then 
the  whfel  of  the  Eternal  Effences  went  forth  into  a  fubftance,  and  there  the  Time  had 
its  beginning,  which  was  not  from  Eternity. 

33.  And  we  give  you  highly  to  underftand,  the  heavy  fall  of  Lucifer;  which  [was 
that]  he  put  his  will  back  again  into  the  Matrix  of  the  Fire,  in  the  Center,  and  turned 
away  from  the  will  of  the  Eternal  Mind,  which  tendeth  only  to  the  Heart  of  God,  and 
would  domineer  in  the  T.nRurc  of  the  Root  {viz.  in  the  Matrix  of  the  Fire)  over  the 
Heart  of  God  :  for  the  fierce  power  of  the  Fire  delighted  him  more,  than  the  Meeknefs 
in  the  ftill  habitation;  and  therciore  he  was  thruft  back  alfo,  (into  the  dark  Matrix,  into 
the  anguilhing  Mind)  in  the  finking  down  of  Death. 

34.  But  to  fatisfy  the  high  enquiring  mind,  and  to  fill  its  apprehenfion,  concerning 
what  moved  Lucifer  to  thi  ■,  v.'e  offer  the  Matrix  of  the  Genelrix  to  be  confidered  ;  and 
there  you  find  all  the  Forms,  t^hich  can  be  found  in  the  whole  Nature. 

35.  For  you  find  thtre  the  four,  bitter,  dark,  tart,  flinging,  envious  [properties  or 
forms,]  which  ftand  all  in  the  Center  of  the  Genetrix,  before  the  kindling  of  the  Light. 

36.  But  when  God  fet  his  will  in  the  Fiat,  and  defired  to  create  Spirits,  it  was  no 
other  than  as  when  God  faid  to  the  Matrix  [or  womb]  of  the  Third  Principle,  of  this 
world;  Bring  forth  all  fort  of  Beaßs,  Fowls,  Fijhes,  and  IVorms,  every  one  after  its  kind: 
underftand,  that  their  body  is  according  to  the  kind  or  quality  of  their  Effences,  and  fo 
is  the  Subftance  or  Effence  in  the  body,  which  is  their  i'pirit ;  and  fo  alfo  it  is  with  the 
high  Spirits :  there  went  forth  out  of  the  Eternal  Matrix,  Spirits,  out  of  all  Effences, 
which  arc  innumerable,  to  our  account. 

37.  And  as  we  have  fhown  you  already,  concerning  the  feven  forms  of  the  Center  oi 
the  Eternal  Nature,  where  every  form  is  a  feveral  wellfpring  of  Nature;  in  like  manner, 
out  of  every  form,  out  of  every  wellfpring,  go  forth  Spirits,  according  to  the  multipli- 
city of  Effences  and  properties,  every  one  according  to  its  kind. 

38.  And  the  uppermoft  Principal  Dominion  proceedeth  from  the  Head-fourcc,  which 
is  die  caufe  of  the  multiplicity  therein,  as  the  mind  is  a  caufc  of  the  fcnfcs  (or   various 

F  2 


36  Of  the  Wellfpring  of  Light.  Chap.  4. 

thoughts  i]  and  we  intreat  you  to  confider  the  Matr  x  earneftly  -,  wherein  y^n  fhiH  quickly 
know  the   Conceived   Will  of  Lucifer^    what    it  is  in  its  Original,  liow   tlic   Creature 
hath  imagined  into  the  Matrix,  and  fufFered  itfelf  to  be  withheld  there  ;  and   yet  God 
f  To  or  for.     created  all  Spirits  ^  in  the  Light. 

39.  For  the  T  infture  of  the  friendly  habitation  fhined  out  of  them  all,  and  the  Heart 
of  God  fhined  to  them,  [like  the  Lamb  in  the  New  Jeritfalem,]  and  they  ßould  put 
their  Imagination  into  it,  and  form  their  will  and  power  in  verba  Dominim,  in  the  Word 
of  the  Lord. 

40.  But  as  they  faw,  that  the  Verbum  Dwtini,  the  Word  of  the  Lord,  in  the  Center, 
was  as  another  [or  fecond]  birth  out  of  the  Center  ;  and  that  they  were  generated  out  of 
the  Eflences  of  the  great  fountain,  which  is  the  Nature  of  Eternity  ;  they  defpifed  the 
humility,  out  of  which  the  Love  and  Light  is  generated,  and  would  domineer  (in  the 
fierce  power,  in  the  fource  of  the  Fire)  over  the  Humility:  for  the  Matrix  of  the  Fire 
deßred  to  have  the  Dominion 

41.  For  we  cannot  know  any  otherwife,  than  that  Lucifer  was  created  in  the  fourth 
form  of  the  Matrix:  for  there  (fand  the  Anger  and  Love  in  oppofition,  and  this  is  the 
ftrife  and  overcoming,  where  the  Light  overcometh  and  holdeth  the  Darknefs  captive. 
[The  Fourth  form  is  in  the  midft  of  the  (even  forms,  and  may  turn  itfelf  to  the  Three 
in  the  Anger,  or  to  the  Three  in  the  Love  of  God,  and  is  feverally  drawn  and  defired 
by  each  of  the  Three.] 

42.  Alfo  the  Wrath  and  Zeal  of  the  Eternal  Nature  of  God,  deßred  to  be  creaturely, 
« The  Spirits  and  to  fhow  forth  its  wonders ;  and  therefore  ^  they  were  held  in  the  fountain  of  their 
or  fallen  An-  ^^^  h  Nature  ;  and  they  have  kindled  the  Matrix  of  the  fiercenefs  of  the  Anger  and  Envy, 

h  c)r  Orici-     ^"^  ^'^^'^  "°*  ^^  '^  ^^^^^  Eternal  Habitation. 

r.al,  43.  The  TinSlure  (in  their  Conceived  Will)  is  become /ä^,  becaufe  they  would  do- 

mineer (out  of  their  Pride)  over  the  humility  of  the  Heart  of  God  :  and  therefore  they 
were  caft  out  of  the  uppermoft  Center  into  the   nethermoft,  viz.  into  Death,  where  is 
nothing  but  mere  Darknefs,  and  they  cannot  reach  the  Light  of  God. 
i  Humble  44.  For,  to  the  Light  of  God,  there  belongeth  a  '  Comprehenfion  of  Humility,  where- 

comprehen-     jn  the  defue  of  Love  is  Generated,  which  apprehendeth   the  Heart  of  God  ;  and   this 
^'°'^"  Lucifer  hath  not,  but  mere  anger,  envy,  and  high-mindednefs,  and    a  continual  defire 

to  fly  up  above  the  Heart  of  God,  and  to  domineer  in  the  flern  Might:  and  therefore 
he  is  thruft  out  from  the  Divine  Principle,  into  the  Center  of  Darknefs;  and  that  is  his 
Eternal  Kingdom. 
kTheologifls       4^.  And  here  is  clearly  fhown  to  the  ^  Thealopfis,  who  undertake  to  preach  of  the  Will 
called  dmnes.  of  God,  that  their  devices,  about  ways  to  God,  are  mere  Fables,  when  they  make  Laws, 
and  fet  down  things,  as  the  means  whereby  the  Light  of  God  may  be  attained  :  For 
'  Purpofe  or    it  only  confifteth  in  this,  and  it   lies  in  our  '  Imagination,  that  we  form  our  will,  into 
ii.veii  refolu-    Humility,  wherein  the  Love  is  generated,  which  penetrateth  to  the  Heart  of  God,  as 
uon.      ,        jj^j-^j  j,j^g|.  ^j^i(-}^  ig  itg  own,  where  the  human  foul  is  then  born  in  God,  fo  that  it  em- 

braceth  the  will  of  God,  to  do  that  which  is  the  will  of  God. 
>"  Or  Folly,  46.  For  AU  men's  doings  without  the  will  of  God,  are  nothing  elfe  but  "  Graven  Ima- 

human  Tra-    ggg  gf  natural  fkill,  which  remain  in  the  Anguifli  of  the  Center :  and  it  is  a  feeking,  where 
vent^on*"^  "'  nothing  is  to  be  found  ;  like  one,  that  maketh  a  coftly  piece   of  work,    which  himfelf 
taketh  pleafure  in. 

47.  So  a.\io  fu>  h  vjorks  Hand  before  God,  as  a  figure,  which  yet  remain  in  the  figure 
Eiernally  ;  but,  to  the  true  Regeneration,  to  the  attaining  of  the  Heart  of  God,  there  be- 
longeth only  an  earneft  will,  and  fubmiffion,  where  Reafon  lets  go  all  that  it  hath  invent- 
ed and  contrived,  and  dependtth  merely  on  the  Word  of  the  Lord»  viz.  on  the  HearC 
of  God,  and  To  the  Spirit  is  conceived  and  born  in  the  Love  of  God. 


Chap.  4.  Of  the  Well fpring  of  Light»  37 

48.  And  we  have  already  clearly  fliown  you,  that  every  thing  is  generated  out  of  the 
"Will,  and  every  thing  hath  its  piopagarion  again  in  the  Will  -,  for  the  Will  is  the  Mafter 
\^Artificer'\  of  every  work  :  for  it  hath  its  firll  Original  to  Nature,  from  God  the  Father, 
and  pafTeth  through  Nature  to  his  Heart,  which  is  the  end  of  Nature,  which  dwirlleth  there 
in  the  ftill  Eternal  Liberty  without  Nature,  and  is  in  Nature  as  a  peculiar  Principle  of  its 
own  in  itfelf. 

49.  Thus  the  Original  of  Nature  hath  the  fecond  Principle,  out  of  which  proceed  thofe 
things  or  fubftarces,  that  may  be  altered,  buc  the  Principle  of  the  Heart  of  God  doth 
not  [alter  or  change] 

50.  Therefore  I  ftill  fay,  and  it  is  the  very  truth ;  that  whatfoever  is  built,  invented, 
and  taught,  concerning  the  way  to  God,  (if  it  proceed  not  out  of  the  Humility  of  Love,  and 
goeth  on  to  the  comprehending  [or  purpofe]  of  the  Will,  to  the  Heart  of  God)  is  only 

an  "  Invented  work,  in  the  Wonders  of  God :  whereby  the  Wonders  of  God,  which  "  Or  Graven 
ftand  in  the  hidden  feals,    are  brought  to  light:  and  the  builders   [or  contrivers]  are  but  Image,  trifle, 
labourers  in  the  Wonders  of  God,  in   the  great  building,  to  the  Glory  of  God,   which  °^  FoUy- 
[building]  fiiall  appear  in  the  Wonders,  at  the  change  of  Time,  when  all  things  Ihall 
enter  into  the  "  Ether.  "  Receptacle, 

51.  Yet  we  do  not  judge,  nor  condemn,  the  deßrous  feeker,  who  feeketh  in  blindnefs,  or  devourer, 
and  knows  not  what  he  does-,  feeing  he  labours  in  the  building  of  the  Great  Wonders  of 

God,  [with  a  blind  Zeal.]  For  he  fhall  find  his  reward  in  the  end,  in  as  much  as  he  has 
had  a  will  to  prefs  into  God,  and  yet  fticketh  in  the  building. 

52.  And  when  the  building  fhall  appear  before  God,  at  the  end  of  Time,  then  the 
Artficer  or  Workmafter  (hall  alfo  appear  before  God.  But  do  we  alone  fay  this  ?  Doth 
not  the  Scripture  in-  the  Revelation  of  J  ejus  Cbrifl  fay  ;  That  our  works  fiall  follow  us ; 
vibcre  every  oneßjall  reap  tubal  he  ha:h  fown  ? 

53.  Therefore  leave  off  your  calumnies  and  blafphemies,.  and  your  fine  contrived  ways 
to  God  •,  and  forfake  the  covetoufnefs  and  high-mindednefs  of  the  Devil,  and  enter 
into  the  way  of  Love,  which  confifteth  in  Humility  (towards  the  Heart  of  God)  in 
Chrifl:  Jefus,  who  hath  opened  again  the  hidden  feals,  wherewith  we  in  Adam  were  fealed. 
in  the  Eternal  Death ;  and  then  you  are  in  Chrifl,  born  in  God,  and  attain  the  Divine 
Will. 

54.  We  give  you  further  to  underiland,  according  to  our  apprehenfion  and  know- 
ledge, in  the  Wonders  of  God  (becaufe  every  thing  that  liveth  and  moveth,  is  created 
for  the  honour  [the  manifeftation]  of  God's  works  of  Wonder)  that  there  are  many  Spirits 

in  fhape  and  ■"  figure,  which  have  not  their  original  out  of  the  Eternal  Wellfpring,  but  p  Or  fliadow. 
out  of  the  ■*  beginning  will  •,  fuch  as  are  in  the  Water,  the  Air,  the  Earth,  and  the  Fire-,  i  Inceptive 
efpecially  under  the  Firmament,  thofe  Afcendants,  of  which  there  are  multitudes  in  great  Will,  alias 
Hofts,  and  have  alfo  their  Government  ;  yet  they  are  m.utable,  but    their  fhadow   re-  ■'^"*»°"s  will- 
mains  ;  and  there   are  feveral   pure  Spirits  which  do  not   propagate  out  of  themfelves, 
but  are  generated  at  feveral  Times,  by  the  working  of  Nature,  by  the  TinHure  of  Hea- 
ven -,  underftand,  the  fuperior  [Spirits  ] 

^ß.  But  the  Terreflrial  have  their  Center  f-om  the  Inferior  Globe  ;  and  the  watery,  out 
of  the -A^^/m'of  the  Water;  and  they  have  feveral  Heavens  for  their  Government,   yet 
i.\\ty  a.\\' pafs  away  ?Li  their  Time,  and  ftand  to  the  [manifeftation  of  the]  Wonders  of  '  Perifh  or  va-. 
God.  nifh. 

^6.  And  we  give  you  to  underft  nd,  that  before  the  Time  of  the  Angelical  world,  from 
Eternity  there  has  been  fuch  a  Government  ;  where  the  knowledge  and  underßanding^ 
was  only  in  God,  but  by  the  Angelical  world  is  alfo  come  into  the  Creatures. 


38 


Of  the  Wellfpring  of  Light, 


Chap.  4, 


*  Into  the  hoiy 
Ternary  or 
Trinity. 


The  Gate  *"  in  Ternarium  SanSium» 

ßj.  TVT  O  W  having  fhown  this  concerning  the  Corporeity,  (and  indeed  the  Spirits  are 
_i_\|  creaturely  and  fubftantial,  though  incomprehenfible  to  us,)  therefore  we  will 
further  fhow  you  the  Kingdom  of  Heaven,  with  its  Spirits  and  forms,  and  after  that,  the 
human  Kingdom  :  whereby  the  Great  Wonders  of  God  fhail  be  brought  to  Light.  Let 
none  be  wilfully  blind,  it  may  be  demonßrated  in  every  thing,  in  whatever  you  look, 
upon  ;  efpecially  in  Man,  for  he  is  the  Image  and  fimilitude  of  every  thing,  and  there- 
fore is  called  the  Similitude  of  God. 

58.  There  is  no  Creature,  either  in  Heaven,  or  in  this  world,  wherein  all  the  Three 
Principles  fland  open,  as  in  Man  :  and  if  his  foul  be  born  in  God,  he  excelleth  the  Angels, 
in  the  Wonders,  as  I  will  fhow  you  hereafter. 

59.  But  if  this  Text  [or  Matter]  happen  to  be  difficult  for  the  Reader  to  underftand, 
we  would  have  him  admonifhed,  to  read  it  patiently  and  diligently  :  and  though  he  be 
not  able  to  comprehend  it  {jinfently,']  yet  it  will  be  very  ufeful  to  him  hereafter,  when 
the  Threefold  Life  of  Man  {hsW  hit  written  of,  and  ihe»  ßrß  rightly  comt  into  liis  under- 
ftanding,  fo  that  he  himfelf  will  then  efteem  it  as  a  Great  Jewel. 

60.  For  the  Mind  does  not  leave  off  fearching,  till  it  cotnes  to  the  Innefmoft  Ground, 
which  is  here  fhown.  But  if  it  reach  not  the  Ground,  it  finketh  down  in  the  Ground,  and 
cannot  apprehend  it,  and  then  cometh  doubting,  unbelief,  and  contempt,  into  the 
Mind,  [as  if  this  writing  were  not  worth  the  troubling  one's  head  about  it,]  therefore  we 
would  have  the  Reader  admonifhed,  not  to  jeft  with  the  high  hidden  Myfteries ;  for  there- 
by the  Spirit  of  God  is  blafphemed. 

61.  And  it  is  with  the  Mind,  as  with  Lucifer.  When  he  faw  the  greateft  hidden 
Myfteries  of  the  Deity  ftand  in  fuch  humility,  he  took  offence  at  it,  and  entered  into 
the  fierce  Might  of  the  Fire,  and  would  domineer  with  his  own  felf,  wit,  and  reafon,  over 
[the  Heart  of]  God,  he  would  that  God  fhould  be  in  fubjedtion  under  him,  he  would 
be  the  Former  and  Creator  in  Nature,  and  therefore  he  became  a  Devil. 

62.  For  in  the  meeknefs  and  lowlinefs,  confifteth  the  Kingdom  of  Heaven,  with  the 
Angelical  world,  and  the  virtue  of  the  Heart  of  God. 

6  j.  For  the  Light  confilleth  in  meeknefs  :  and  though  it  has  its  Original  out  of  the 
Center  of  the  Fire,  viz.  out  of  the  fliarpnefs  of  God,  yet  it  placeth  its  Center  in  very 
great  Meeknefs-,  for  the  Liberty  without  Nature  is  the  End  of  Nature:  and  the  IJght 
*  Habitation,  dwelleth  in  the  Liberty,  as  a  Glance  or  brightnefs  of  a  ftill  '  Joy  ;  and  the  /Fori  [pro- 
ceeding] out  of  the  powers  of  Nature,  is  the  Fire  of  the  Light,  out  of  which  the  Ihin- 
ing  goes  forth,  and  enlightens  the  whole  Deep  of  the  Father  ;  fo  that  it  is  one  EfTence  to- 
gether, but  with  three  Diftindlions,  where  every  Diftinftion  hath  a  Center,  and  may  be 
called  a  Perfon. 

64.  For,  the  Father  generateth  the  Nature  out  of  the  Eternal  ftill  Liberty,  which  is 
himfelf,  and  yet  in  the  ftillnefs  is  not  called  Father ;  but  in  that  he  is  defiring  [or  Gene- 
rating,] and  "  comprehendcth  a  Will  in  himfelf,  to  [have]  the  Genetrix  of  Nature  [to 
be,]  there  he  is  known  to  be  a  Father,  from  whom  all  things  proceed,  as  out  of  his  firft 
Will  through  all  Wills. 

6s.  Even  as  the  Mind  of  Man  is  but  one  only  will,  which  is  defiring,  and  yet  conceiveth 
in  it,  out  of  the  Eternal  Will,  innumerable  Wills,  and  one  always  goes  forth  out  of  the 
other.  Whereby  we  fee  and  find,  that  the  firft  Will  is  Mafter,  and  the  other  recom- 
prehended  Wills  lead  to  Light  and  Darknefs,  to  joy  and  forrow,  according  as  they 
conceive  any  thing  good  or  evil  in  them,  as  Reafon  can  difcern.    So  it  is  alfo  in  the  Fa- 


"  Conceiveth, 
fiameth,  or 
purpofetli. 


chap.  4.  Ofth  TVellfpring  of  Light.  39 

ther,  in  Nature,  but  not  in  the  Liberty,  for  there,  there  is  nothing  in  himfelf,  but  the 
Light  Eternity. 

%(}.  Seeing  then  a  twofold  comprchenfion  thus  proceedeth  out  of  one  will,  as  to  joy  and 
forrow,  love  and  hatred,  therefore  each  has  its  birth  to  "  will  again,  out  of  one  into  many  :  "Ortoacon-i 
Nature  has  its  will  to  the  fharpnefs  of  its  flern  Generating:  and  the  firft  will  of  the  Fa-  trary  will,  out 
ther,  (which  arifeth  out  of  the  Light  Eternity,)  to  the  ftill  meeknefs  :  even  as  the  ftill  "h^^f^e 
Eternity  is,  in  itfelf,  a  flill  foft  joy,  without  fubftance.  point. 

67.  Thus  there  is  a  twofold  driving  in  one  only  fubftance,  and  therefore  alfo  two  Centers 
are  generated,  the  one  tendeth  to  meeknefs,  and  the  other  to  fiercenefs,  and  yet  are  not 
feparated :  for  the  fiercenefs  in  Nature  is  the  firfl^  and  out  of  the  fiercenefs  is  the  meeknefs 
generated,  which  is  iht  other,  and  one  without  the  other,  would  be  only  a  ftill  Eternity» 

68.  Therefore  now,  the  Meeknefs  is  the  Son  of  God,  which  dwelleth  in  the  ftill  Eter- 
nity, and  "  mitigates  the  Wrath,  and  is  therefore  called  the  Son,  becaufe  he  is  Generated  out  »  Satiates, 
of  the  Father's"  Nature ;  and  is  called  the  Word  of  the  Father,  becaufe  he  is  with  the  quenches,  or 
Glance  of  the  Eternal  Liberty,    [proceeding]  out  of  the  Eternal  Liberty  (out  of  the  alleys. 
Wheel  of  the  Eflencts,  out  of  the  Forms  of  Nature,  as  the  life  of  Nature)  cxpreflcd 

in  the  Liberty  of  the  Father ;  and  is  called  a  Perfon,  becaufe  he  is  a  felf-fubfifting  ''  Ef-  y  Subftance, 
fence,  which  does  not  belong  to  the  Birth  of  Nature,  but  is  the  life  and  underftanding  of  b^'ng,   or 
Nature  ;  and  is  called  the  Heart  of  the  Father,   becaufe  he  is  the  virtue  and  power  in  '  '"S- 
the  Center  of  Nature  ;   and  he  is   in  Nature,  as  the  Heart  in  the  Body,  which   gives 
ftrength  and  underftanding  to  its  Members  ;  and  is  called  the  Light  of  God,  becaufe  the 
Light  is  kindled  in  him,  and  taketh  its  original  in  him  -,  and  is  called  the  Glance  [or  bright- 
nefs,]  becaufe,  in  the   Eternal   ftiil  Liberty,  he    maketh  a  Glance   [or   Lüfter,]  which 
takes  it  original   out  of   the  ßjarpnel!  of  the   Eternal   Nature,  as   is  mentioned  before* 
And  he  is  called  the  Love  of  the  Father,  becaufe  the  firft  Will  of  the  Father,  to  the  Ge- 
neirix  of  Nature,  defireth  only  this  his  moft  beloved  Heart,  and  this  (in  the  Will  of  the 
Father)  is  the  beft  beloved  above  Nature,  and  yet  is  his  Effence :  And  is  called  JVotider,^ 
becaufe  he  is  the  Creator  of  all  things,  by  whom  all  things,  out  of  the  Center  of  the  Ef> 
fences  oFthe  Father,  are  brought  to  light,  and  being;  fo  that  the  Nature  of  the  Father 
ftandetli  in  Great  Wonders. 

69.  And  this  is  the  diverfity,  [and  the  caufe]  that  the  Father  and  the  Son  are  called 
izvo  Perfons,  and  yet  are  but  one  God  in  one  only  Effence,  that  is,  the  Father  is  the  Ge- 
nerator of  Nature,  beca  ife  it  is  Generated  by  his  Will,  out  of  the  defire  ;  and  becaufe 
his  Heart  feparateth  itfelf  from  Nature,  and  is  not  comprehended  by  Nature,  and  exercifeth 
a  feveral  Center,  v:z.  the  Lwe ;  and  the  Father  exercifeth  the  Center  of  Wrath.  In  the 
fharpnefs  of  the  Father,  is  the  Fire,  and  in  the  fharpnefs  of  the  Son,  is  the  Light,  and 
yet  they  are  in  one  another,  as  Fire  and  Light. 

70.  But  as  the  Fiie  will  be  free  (or  elfe  it  is  fmothered)  and  yet  it  burneth  out  of  the 
dark  fappy  wood,  fo  is  the  D  vine  Nature  alfo  free  from  the  inward  wrathful  darknefs  ; 
and  though  the  fire  burns  out  of  diverfity  of  materials,  yet  it  affbrdeth  but  one  kind  of 
fource  or  property,  v;z  heat  and  light.  And  in  the  fame  manner  alfo  you  muft  undcr- 
ftand  uf,  concerning  the  Ddty. 

71.  The  Son  is  in  Light  Eternity  of  the  Father,  (and  in  his  comprehended  will)inhis- 
Nature,  but  om  only  fource,  which  burneth  in  Love  and  Light,  and  is  the  Glance  of  the 
Glory  of  the  Father,  and  cannot  be  feparated  or  difimttcdixom  the  Father-,  for  there  is 
but  one  will  in  him,  which  is  called  the  defire  of  Mercy  [Barmhertziokeit,']  and  that  is  at- 
tractive of  whatloever  inclineth  towards  it. 

72.  And  the  Holy  Ghoft  is  the  Third  Perfon,  which  I  formerly  called  the  Spirit  Mer- 
curius,  in  theDivine  Nature,  in  refpcift  of  its  Property  :  For  you  fee  that  every  Will  in 
itfeif,  is  ftill,  and  every  Light  is  ß;i.ll,  and  the  noife  maketh  the  Will  manifeft,  whjch. 


40 


Of  the  Wcilfprhig  of  Light. 


■^  Or  Work- 
mafter,   Arti- 
ficer. 


"  Or  Sound. 


*  Or  spreea- 
b]e.     ^ 


«  Or  that 
which  go- 
verns thy 
bcdj-. 


*  Being  or 

füb;lance. 


Chap.  4. 

then  ftandeth  before  the  \Vill,  and  maketh  ß;jo//?-fr  Center.  For  the  noife  or  found  is  com- 
prehended and  carried  forth,  but  the  Will  is  not  fo  ;  which  you  may  perceive  by  a 
word,  how  that  is  comprehended  and  carried  forth,  which  is  generated  in  the  noife. 
And  you  know  a!fo,  how  the  noife  has  its  beginning  in  the  Heart,  and  goes  forth  out  of 
the  Ejfer.cis  of  the  Will,  and  is  comprifed  in  the  Mouth,  and  yet  prefieth  forth  out  of 
the  Heart,  and  foundeth  out  from  the  -xhcli  Perfon,  and  declareth  what  is  in  the  Will. 

73.  And  we  find  ahb,  that  the  nczfi  is  the  awakener  of  the  Life,  alfo  the  -  framer  of 
the  fenfes,  reajon,  and  undcrllanding ;  for  it  is  the  hearing,  and  bringeth  one  Eflence 
into  another,  from  whence  the  imeli  and  tafte  arife  :  alfo  it  is  the  caufe  cf  the  feeling,  by 
bringing  one  Eflence  into  another,  where  then  they  feel  one  another :  alfo  it  caufeth  the 
fenfes ;  for  the  Eflences  [or  the  out-flowing  fr-culties]  comprehend  the  noife,  fo  that 
every  Eflence  is  a  will,  and  again  in  the  will,  is  the  introduced  Center,  to  a  Gcmtrix  of 
many  wills. 

74.  And  fecondly,  we  perceive,  that  the  Ar  which  prefTeth  forth  from  the  Heirr, 
cojnprchendeth  the  '  noife,  and  in  the  mouth  maketh  a  Center,  where  the  will  formeth  the 
Word,  and  the  wiil,  which  thrufteth  forth  from  tiie  heart,  bringeth  the  noife  of  the  wii!, 
in  the  conceived  Center,  which  exifteth  in  the  mouth,  out  from  the  Center  of  the  mouth : 
and  that  noife  is  (harp,  and  penetrateth  through  the  heart,  mind,  and  fenfes :  for  it  is 
gone  forth  out  of  the  Center,  into  another  {Thing  or]  Efience,  as  into  another  mind,  and 
bringeth  with  its  fharpnefs  that  [mind  or  ElTence]  into  its  will  :  and  if  that  will  [or  the 
other  mind]  pleafes  it  not,  it  breaks  that  will,  and  deftroys  it,  viz.  punifheth  that  mind, 
which  is  not  °  one  with  its  will. 

•]=;.  Thus,  my  beloved,  feeking,  and  defiring  Mind,  confider  thy  felf,  fearch  thy  felf, 
and  find  thy  felf;  thou  art  the  Similitude,  Image,  Efience,  and  proper  portion  of  God  \ 
and  as  thou  art,  fo  is  the  Eternal  Binh  in  God  •,  for  God  is  a  Spirit,  and  the  "  govern- 
ment in  thy  body,  is  alfo  a  Spirit,  and  that  is  proceeded  and  created  out  ot  God's 
Government. 

76.  For  God  hath  manifefted  himfelf  in  the  fpirit  of  Man,  both  in  Love  and  in  An- 
ger, both  the  Centers  are  in  it ;  and  the  Third  [Center]  with  the  Exit  of  the  Spirit  is  the 
omnipotence,  if  the  Spirit  of  this  world,  (t:z.  the  Third  Principle)  had  not  fet  its  bar 
in  Adam,  which  is  broken  by  the  B^rtk  of  Chnß,  and  is  made  a  Wonder ;  being  born  as 
a  Great  Wonder,  and  fhown  in  the  prefence  of  God. 

77.  Thus  in  like  manner  we  acknowledge  a  'Third  Perfon  in  the  Deity,  which  proceed- 
eth  from  the  Father  and  the  Son.  For  he  is  the  Spirit  of  the  mouth  of  God,  and  hath 
not  his  original  in  Nature,  but  is  the  fpirit  of  the  firft  will  to  Nature,  yet  he  getteth  his 
Iharpnefs  in  Nature  :  and  therefore  he  is  xh&Jorniir  and  framer  in  Nature,  as  moll  power- 
flil  and  cmnipctc/i: . 

78.  For  he  manageth  the  fword  of  Omnipotence,  [as  may  be  feen  by  the  Im.age  in  the 
Ri'jelatiojj']  he  is  the  bringer  forth,  the  Conductor,  and  the  Direflor  ;  alfo  the  deftroyer 
of  malice  and  wickednefs,  and  the  opener  of  the  hidden  Myfteries  ;  he  exifteth  in  the 
Father  from  Eternity  without  beginning  :  for  the  Father,  without  him,  would  be  only  an 
Eternal  ftiilnefs  without  ^  Eflence. 

79.  He  is  the  EflTence  of  the  Wi!],  as  is  mentioned  concerning  the  Fire,  out  of  which 
the  Air  arifeth,  which  goeth  forth  from  the  Fire :  and  as  you  fee  that  the  human  hfe, 
and  its  underfl:anding,  confifteth  in  the  Air,  and  that  the  Air  governs  the  life  :  fo  you 
mufl:  underftand  us  concerning  the  Spirit  of  God  •,  which  is  the  out-going  and  flowing 
virtue  out  of  the  Heart  and  Word  of  God. 

So.  For  the  Heart  is  the  Word  -,  and  the  Spirit  is  the  former  of  the  W^ord  •,  not  that 

he  maketh  the  Word,  but  he  is  the  (ch  fub/ißi/g  EßTence  :  when  the  wheel  of  the  Eflences 

in  the  Center  of  the  Father,  goes  on  in  Triumph  as  a  Geneirix,  then  he  is  in  the  wheel, 

2  in 


Chap.  4«  Of  tUWelif^ringof  Light,  41-- 

in  the  appearing  [or  fhining]  of  the  Liberty,  and  opens  the  Genetrix  in  the  Darknefs,  and 
caulcth  the  longing  of  the  other  [or  fecondj  Will,  to  the  Center  of  the  Word. 

81.  He  is  the  Key,  in  the  fhining  of  the  Will  in  the  Eflences,  and  opens  the  Matria 
of  the  Genetrix.  He  is  not  comprehended  by  the  EfTences,  nor  by  the  Center  of  the 
"Word  ;  but  he  clofeth  with  the  Word  and  Heart,  and  opens  the  Heart  to  the  '  preflure  ;  '  Or  reprefen. 
that  fo  the  will  of  the  Father  may  imprefs  in  the  Heart,  and  then  he  is  in  that  which  is  tation. 
imprefled,  and  formeth  in  his  own  Center,  in  that  which  is  imprefled,  and  goeth  forth 
with  the  virtue  of  the  Word,  out  from  the  Heart,  and  [exprcflcth  or]  bringeth  forth  the 
Thoughts  of  the  Will. 

%z.  For  the  Thoughts  are  the  hidden  ßals  in  the  feven  Forms:  and  they  open  the 
Spirit,  that  it  may  come  to  the  Will,  that  fo  out  of  one  form  of  the  Genetrix,  many 
■wills  may  come,  and  go  forth,  without  number  infinitely,  but  yet  in  the  opening  and 
driving  of  the  Spirit:  and  all  Wonders  without  number  (land  in  the  opening  of  the 
Spirit:  he  it  is,  that  manifefteth  the  Deity  in  Nature:  ht fpr cade th forth  the  Glance  of 
the  Majefty,  fo  that  it  is  feen  in  the  Wonders  of  Nature.  He  himfelf  is  not  the  Glance, 
but  the  power  of  the  Glance,  and  leadeth  the  Glance  of  the  Majefty  of  God  in  Triumph  : 
he  is  the  joy  of  the  Deity,  and  raaketh  the  Holy  fport,  with  his  opening,  in  the  hidden 
feals  of  the  Eflences. 

%^.  I  give  you  a  fimilitude  of  this,  in  the  fpirit  and  life  of  Man  :  you  fee  the  Body, 
which  is  in  itfelf,  a  dark  \f-fnke']  thing,  void  of  underftanding :  it  hath  indeed  the  Ef- 
fences,  but  from  the  opening  of  the  Spirit,  which  opencth  the  Eflences,  and  bringeth 
them  to  the  will,  or  elfe  the  body  would  be  dead,  flill,  and  fenfelefs. 

84.  So  you  fee  alfo,  that  the  Spirit  is  not:  the  Body,  hut  it  hath  a  Government  of  its 
own  :  and  when  It  departeth  from  the  body,  the  hody  periftiei,h,  for  the  Efl>nces  [or  the 
.flowing  faculties]  remain  in  the  dark  Death,  and  there  is  no  underftanding  :  for  it  -is  the 
Spirit  which  openeth  the  thoughts,  [and  bringeth  them  forth]  out  of  the  Eflences. 

85.  And  you  fee  moreover,  that  the  Spirit  is  not  the  light  itfelf,  for  the  light  hath  its 
■original  in  the  TtrMure,  which  is  the  bloflbm  of  the  Fire,  but  the  Spirit  is  the  blower  up 
of  the  Fire,  as  you  fee  by  the  ^^.r,  which  bloweth  up  the  Human  Fire  :  and  we  may 
underßand  it  well  enough  in  our  felves,  if  we  do  but  open  and  know  our  felves,  by  our 
fpirit,  which  fhall  as  follows  be  fliowed  us. 

^6.  Underftand  us  here  rightly  concerning  the  number  Three  [or  Trinity']  of  the 
Deity  :  we  mean  but  ooe  God  in  three  Perfons,  of  one  Efll-nce  and  Will.  But  we  give 
you  to  underftaiKl  concerning  the  Terr.ary,  that  there  are  Three  Centers  therein,  which 
are  known  in  the  Eternal  Nature,  but  are  not  known  ifithcut  [or  beyond]  Nature  :  for 
without  the  Nature,  the  Deity  is  called  Mt/'j/^v,  but  in  Nature,  it  is  c\x\\t6.  Father,  Son, 
and  Holy  Spirit  ;    IVonder,  Counfel,   Power. 

87.  For  whatfocver  is  without  Nature,  could  not  help  me,  I  could  not  in  Eternity, 
fither  fee,  feel,  or  find  it,  becaufe  I  am  in  Nature,  and  generated  from  it. 

b'8.  But  becaufe  the  Majefty  hath  generated  the  Nature,  and  fo  hath  manifcftcd  itfelf 
therein  in  Three  Perfons,  therefore  I  rejoice  in  that  manifeftation,  as  being  a  Creature  in- 
habiting therein,  in  Eternity. 

89.  And  feeing  then  that  I  am  generated  out  of  the  Nature  of  God,  therefore  is  it  my 
Moioer,  and  the  food  of  my  foul;  and  my  foul  is  the  food  of  God:  for  I  am  his  praife 
[and   glory]    which  he  receiv.eth  from   my  fpirit :    for   my  foul   openeth  his  wonder?, 

through  his  v/orking,  and  io  is  a  joy  ^  in  Ternario  Sar^o.  f  In  the  Ho'v 

90.  1  fpeak  not  only  of  niyfelf,   but   of  all  men  and  Creatures,  wherein    his   wonders  'ternary,  or 
ftand  open,  both  in  his  love  and  a.,ger.     For  the  Devils  themfelvcs  ftand  in  the  Won-  Ti'nuy. 
dersof  God:  iox  .they  o^en  the  Seals  of  the  Anger:  and  all  flandeth  to  the  Joy  and  Glory 

of  God. 

G 


4^  Of  the  Wtfdom  of  Gody  Chap.  5. 

The  Fifth  Chapter. 

Of  the  p'ecloiis  and  mofl  Noble  Virgin,  the  Wifdom  of  God :  and 

of  the  Angelical  JVoj-ld. 

The  two  Gates  in  Ternariiim  SanSfum,  highly  to  be  Confidered. 

i.^^^Q^'^HOU  Sophifter,  I  know  thou  wilt  accufe  me  of  Pride,  becaufe  I  (be- 
^  ^  ing  a  mean  fimple  man  in  this  worid)  foar  fo  high   into  the  Deep. 

^  iT\,  ^  ^^^  '^  '^  ^'^^^^  ''^'^^  ^°^  ^°°'^  °"'y  upon  the  wifdom  of  this  world  ;  I 
c§  **-  ^  ^^  "°^  efteem  or  care  for  it,  for  it  affords  me  no  joy  at  all.  But  I  re- 
;^  ^  joice  at  this,  that  my  foul  moveth  in  the  Wonders,   to  the  praife'  of 

kJ^^)^J)(  God,  fo  that  I  know  his  wondrous  works,  in  which  my  foul  delight- 

eth  as  in  its  Mother.     Now  every  Spirit  fpeaketh  of  its  own  Mother,  whofe  food  iteateth,. 

and  in  whofe  fource  [or  property]  it  Hveth. 

2.  Now  fince  1  know  the  Wonders,  fliall  I  hzfi'.mt  ?  Am  I  not  born  to  it,  as  alfo  all 
the  Creatures,  that  they  fhould  open  the  Wonders  of  God  ?  Therefore  now  I  labour  in 
my  [employment,]  and  another  in  bis,  and  thou  proud  Sophifter  in  ihijie. 

3.  We  ftand  all  in  God's  field,  and  we  grow  to  God's  glory,  and  to  his  works  of 
>  Pious  or  wonder,  as  well  the  wcked  as  the  ^  virtuous ;  but  every  fruit  groweth  in  its  own  proper- 
godly,             ty  :  when  the  Mower  fhall  cut  it  down,  then  every  fruit  fhall  come  into  its  ovjn  Barn, 

and  every  property  receiveth  that  which  is  its  own  ;  and  then  the  field  in  its  Eflences 
(out  of  which  we  are  grown)  fliall  be  manifefled:  for  there  are  two  Centers  in  the  Eter- 
nity, and  each  Center  fhall  bring  in  its  own  Crop. 

4.  Therefore  confider,  O  Man,  what  you  judge,  that  you  fall  not  upon  the  fword  of 
»>  Or  Kindled,  the  Spirit  of  God,  and  that  your  work  be  not ''  blown  up  in  the  Fire  of  Wrath  :  for  look 

upon  the  linage  in  the  RevelcUicn,  "whkh  learah  the  fucrd  in  its  Mouth:  furely  it  fignifieth 
the  Spirit  of  God,  concerning  which  Chrift  faid,  lyhea  he  ccixeth  he ßall  reprove  tke^orld 
of  fins,  cf  right  eoiifnefs^  and  of  judgment. 

5.  Cf  Sins,  becaufe  they  live  in  hypocrify,  and  arc  not  obedient  to  the  Spirit  of 
God,  nor  believed  in  him,  that  he  might  manifcil  heavenly  wonder  in  them,  but  they 
continue  under  the  wrath  in  the  firft  Center,  and  will  not  be  regenerated,  and  open  [or 
maniieft]  no  other  wonders,  but  fuch  as  are  in  the  Wrath  in  mere  hypocrify. 

6.  And  of  Righieoufnefsy  Chrift  faith,  Becaufe  1  go  to  the  Father;  He  hath  deftroyed 
Deatli,  and  opened  the  heavenly  Gate  for  the  foul,  and  is  gone  again  to  his  Father,  and- 
hath  call;d  us  to  him  •,  but  the  dilTembling  hypocrite  will  not  come,  he  taketh  more  de- 
li"ht  in  his  pride:  therefore  the  Spirit  reproveih  him,  and  rebukcth  him  to  hisface,  and 
laycth  all  his  falle  ways  open  to  the  light,  that  he  nught  fee,  and  beware. 

7.  But  he  Urikcth  down  the  Wondtrs  of  the  Reproof  to  the  Ground,  till  the  Spirit 
reproveth  him  cffudgmrnt,  becaufe  the  Prmce  cf  this  "toorld  (who  held  men  captive)  isjud^^ed: 
And  thou  Sophiltrr  runnefl  on  v/ittingly  (for  thy  own  profit,  tranfitory  volupfuouhiers, 
and  honour's  fake)  to  the  Devi!,  and  canft  not  fee  the  open  Gate,  wliich  the  Spirit  (how- 
cth  thee,  therefore  he  reproveth  thee,  and  fhov/cth  it  to  thy  face. 

S.  And  if  you  will  not,  for  all  that,  then  it  is  as  was  faid  >  IVe  have  piped  unto,  but  i«; 
beve  not  danced  ;  we  have  called  you,  but  you  are  not  come  to  us ;  1  have  been  hungry 
after  you,  but  you  have  not  fed  me  ;  you  are  not  grown  in  my  Garden  cf  Rofcs,  thereto  re 
you  are  none  c't  my  food ;  ycur  h-arE  h.uh  net  been  four.d  in  my  prailV,  tlurdorc  you  :.re 


chap.  5.  and  the  Angelical  World,  41 

not  my  food.  And  this  Bridegroom  pajj'cth  by,  and  then  cometh  the  other,  and  g-ather- 
eth,  what  he-lindeth,  intoJiisBarn;  you  fliould  confidcr  that. 

\Furthcr  Iftformatio?!  touching  the  holy  Tri?ii/j>.'] 

9.  Now  fince  we  fpeak  of  the  Holy  Trinity,  as  of  one  only  God,  in  one  only  Eflence  -, 
therefore  we  fay,  that  the  Holy  Spirit  goetli  forth  from  the  Father  and  the  Son.  And 
i'eemg  God  h  every  zvbere,  and  himfclftillcth  all  things  in  the  whole  Deep,  therefore  the 
mind  afl<ech.  Whither  doth  the  Spirit  go  forth,  feeing  it  is  in  the  mouth  of  God,  and 
alfo  remaineth  only  in  God,  as  a  fpirit  in  a  body  ? 

10.  Here  fee  Jpocahpfe  the  fourth,  there  appeareth  before  the  Throne  of  the  Ancient 
loi'D-^ys]  aglaffy  Sea,^  \fjhevc'mikandthejhUs  of  the  twenty-four  Elders^  ivith  the  Lcintb, 
which  wasflain  and  liveth  Eternally  :  and  the  Ancient  \of  Bays\  fitting  upon  the  Throne, 
hath  the  Book  with  fevenfeals,  which  the  Lamb  that  wasflain  took  out  of  his  hand,  and  broke 
•open  thefeals. 

1 1.  There  you  fee,  tlie  feventh  Spirit  of  the  Divine  Nature,  which  is  the  joy  of  the 
Majefly  of  God,  wherein  the  217«//)' manifcfteth  itlelf ;  and  you  fee  the  rra^  Angelica! 
world:  For  the  Sea  is  the  Water-Spirit,  which  in  the  Original  of  Nature,  is  the  fierce 
fournefs,  but  it  getteth  a  fhriek  [or  afpeft]  from  the  light  of  God,  where  this  form  de- 
parcech  :  and  the  crack  or  fliriek,  in  thedarknefs,  turneth  to  be  a  finking  down  into  Death  i 
where  yet  the  captivated  fliriek  in  the  light  (which  is  now  called  joy)  is  alio  a  finking 
down,  and  is  turned  into  Meeknefs,  wherein  the  light  fliineth  :  And  it  is  like  unto  a 
Glafly  Sea. 

12.  But  it  is  the  '  Corporeity  of  the  Divine  Nature  ;  and  herein  the  feven  Spirits  of'  BoJy  cr  fub- 
God,  viz.  the  fcven  burning  Torches,  are  revealed,  which  the  Angel  in  the  Revelation  ß^"". 
biddeth  to  be  written  ;  but  the  fivcn  Thunders  in  the  dark  Matrix  in  the  fierce  Nature,  he 

biddeth  to  be  fealed,  and  not  written :  for  they  woukl  be  opened  one  after  another,  and 
pour  forth  their  wonders,  which  none  fliould  know,  till  they  are  paß,  till  the  feventh 
feal  //;  Ternario  fanulo  is  opened,  and  then  fliall  the  hidden  Myftery  of  ihe  Kingdom  of 
God  be  finiflied,  v;hen  the  feventh  Angel  foundeth  his  Trumpet. 

13.  And  here  we  give  you  to  underlland  what  Mofes  faith  ;  God  created  the  Heaven 
cut  of  the  r.iidß  of  the  Waters.  Behold,  thou  feeking  Mind  !  this  Glaffy  Sea  (which  is  the 
Water-Spirit  in  the  prefence  of  God)  is  the  Matrix.,  out  of  which  the  word  Fiat  created 
the  Element  of  Water  :  for  the  Element  of  water  in  this  v/orld,  is  an  Out- birth  out  ot 
the  Matrix  of  the  Heaven. 

14.  Forthey  ufe  to  fay,  God  dwelleth  in  Heaven,  and  it  is  true-,  and  that  Heave.T 
is  the  Comprehenfion  of  God,  wherein  God  hath  manifefled  himlcif  through  the  Crea- 
tures, viz.  the  Angels  and  the  fouls  of  Men:  for  in  this  feventh  Form  {viz.  in  the 
GlaiTy  Sea)  the  ISlature  of  the  Father  Ihndeth  revealed  in  great  Hclinefs,  not  in  the  Fire  ; 
but  the  word  is  the  Fire  of  this  fource  [or  property,]  and  the  Holy-  Spirit  here  goeth  forth 
through  the  Word,  in  the  Angelical  world,  and  formeth  every  thing  that  groweth  and 
liveth  ;  for  he  is  the  Spirit  of  life,  in  this  fource  [or  property.] 

1 5.  Behold,  thou  feeking  Mind  !    I  fliow  it  to  you  yet  more  deeply  and  clearly  ;  thu-; 
Nature  is  generated  out  of  the  Father's  firft  will,  which  is  in  itfelf  only  a  Spirit,   and  a 
Darknefs,  and  yet  is  driven  fo  far  by  the  will,  as  into  feven  Forms,  and  out  of  fcven 
infinitely  :  But  the  caufe  of  Nature  confifteth  in  the  firft  four  Forms,  viz.  in  four  or  harili  ^y 
defiring-,   in  the  to/«-  fting;  in  the /«//j  of  Fire,  where  the  life  tjketh  ifs  original;  and         j",/ 
the  fourth  in  the  crack  or  fliriek  of  the  Matrix  before  the  Fire  ;  where  the  finking  of  the         iv. 
heavy  Death  downwards,  and  the  going  of  the  Fire-life  upv/ards,    is  generated,   y/here 

G  2 


44-  Of  the  TF if  dorn  of  Gody  Chap.  5, 

the  Center  then  ftandeth  in  the  midflr,  as  a  heart  in  the  body  ;  out  of  which  the  TinHure 

V.  (as  the  fifth  Form  of  fire)  arifeth,  whicli  is  the  Love-defire :  and  that  defire  is  a  penetrate 

VI.  ing  noife  [or  found]  in  the  fixth  Form  -,  and  the  hfe  of  the  Tindture  penctrateth 
through  the  finking  down  of  Death,  where  then  we  underftand  the  Meehiefs  of  the  Tinc- 

yil.  ture,  which  maketh  the  finking  down  corporeal,  which  is  the  feventh  Form  :  out  of  which 
corporeity  in  the  beginning  of  this  world,  the  Earth,  Stones,  Metals,  and  the  whole 
Center  of  the  Globe  of  the  Earth,  were  generated ;  and  in  the  fix  forms  of  Nature 
ftandeth  the  Globe  of  the  Earth,  with  its  Regimen,  and  the  feventh  Form,  is  the  Co7n- 
frehenfibility,  or  palpability,  as  is  in  Earth  and  Stones,  and  it  is  the  body  of  the  fix 
Forms,  wherein  they  perform  their  work,  as  a  Spirit  in  the  body.  And  the  upper 
Globe  in  the  Deep  above  the  Earth,  hath  juft  fuch  a  Regimen  in  feven  Forms,  where 
then  the  four  Elements  keep  the  upper  Center-,  and  the  Conftellations  [keep]  the 
wheel  of  the  EfTences  of  the  Will ;  and  the  Sun  the  Tinfliire  of  Fire,  wherein  every 
life  in  this  [outward]  world  confifteth. 

16.  And  juft  fo  alfo  is  the  inward  Regimtn  inTernario  faiiEfo,  not  feparated  from  this 
■world,  but  this  [world]  is  feparated  only  by  a  Principle  :  for  there  is  no  corner  or  place 
in  this  world,  where  the  inward  Regimen  is  not. 

1 7.  For  this  world  is  become  corporeal  out  of  the  Father's  Nature,  out  of  the  Wrath, 
out  of  the  feventh  Form,  where  the  Tindure  of  tlie  Sun  maketh  it  lovely  and  plca- 
fant  again. 

18.  And  therefore  the  Devil  is  called  a  Prince  of  this  ivorld,  for  he  is  the  Prince  in 
the  Wrath  of  the  Father's  Nature:  and  the  Angelical  world  is  the  Son's  Nature,  in  great 
love,  joy,  pleafantnefs,  and  Humility :  for  the  Word  (or  tlie  Heart  ©f  God)  is  the 
Center  therein. 

19.  And  the  Flafli  (where  Light  and  Darknefs  feparate)  maketh  the  Principle,  and 
feparates  it  into  two  Kingdoms  :  v/here  one  Center  burneth  in  the  Fire  [or  Anger,]  and 
the  other  in  Love,  out  of  which  the  clear  Light  fhineth.  And  you  muil  know,  that 
the  fierce  Flalh,  is  the  mark  or  limit  of  feparation  :  for  that  is  the  crack  or  fhriek  to 
Life  and  to  Death,  where  Wrath  and  Love  part  •,  which  I  will  explain  to  you  hereafter. 

20.  Thus  we  give  you  to  underftand  concerning  the  Angelical  world.  The  Father's 
property  is  no  darknefs,  but  the  darknefs  is  generated  in  the  ftern  defire ;  and  the  Father's 
property  is  the  light,  clear,  free  Eternity,  which  hath  a  will  to  Nature,  and  that  light 
will,  in  the  Nature,  is  the  flafh  of  the  EfTences,  and  fharpeneth  itfelf,  in  the  flern  hard 
wrath,  and  driveth  itfelf  on,  to  the  fourth  form,  where  the  flafh  of  the  liberty  in  the 
fliarpnefs  fliineth  like  Fire  :  and  there  the  flalh  of  the  liberty  divideth  itfelf  into  two 
Principles  :  one  forward  from  it,  with  the  ftrong  might  of  the  Fire  ;  the  other  in  itfelf^ 

^  Ol-  Blight-    in  the  free  light  Eternity,  and  it  giveth  the  ^  Glance  to  the  light  Liberty. 
Y^^-  21.  And  in  this  feparation,  the  flafh  maketh  the  '  Crofs,  where  it  prefleth  fo  terribly 

■  "T"  through  the  dark  Wrath.     And  fo  the  fiercenefs,  with  its  Center,    R'leth  up-wards,  for  the 

fire  driveth  upwai-ds  :  and  the  Matrix  of  the  fournefs  finketh  (as  a  thing  that  is  killed, 
by  the  fhriek)  down  into  Death  ;  and  the  flafh  upon  the  Crofs  ftandeth  ftill  Eflentially  ; 
for  it  hath  difcovered  the  Matrix,  and  che  Matrix  hath  infefted  it,  and  holdeth  it  cap- 
tive :  and  the  fierce  flafli  Ln  the  Matrix  turneth  to  meeknefs  :  for  the  flafli  in  the  terrified 
and  overcome  Matrix,  getteth  a  terror  or  crack  alfo,  as  when  water  is  caft  upon  fire  : 
v;hereyet  there  is  no  water,  but  fpirit  [to  be  underftood.] 

22.  Thus  the  fiercenefs  of  the  fire  is  quenched  upon  the  Crofs,  and  the  bloflbm  of  t!ie 
Noble  Tin^iire  fpringeth  up  upon  the  Crofs,  as  is  mentioned  before;  and  the  bloflbm  of 
the  life  in  the  Tindttire  (as  a  pleafing  fire)  fpringeth  up  like  a  fprout  -,  and  the  crack  or 
fhriek  finketh  down  as  a  faintnefs  and  weakncfs,  though  there  is  no  parting  afunder,  but 
the  forms  of  tl\e  Diviae  Nature  are  in  fuch  a  manner;  and  that  finking  down,  is  as  a 


Chap.  5.  and  the  Angelical  World.  45 

joy,  and  is  not  the  fplrlt  in  the  fix  Forms,  which  are  incomprehenfible  •,  For  the  finking 

is  comprehenfible  by  the  fpirit :  and  the  '"  Joy  hath  all  the  forms  of  the  Spirit,  and  "  Or  habhati- 

is  the  food  znAfatiating  of  the  Spirit ;  for  it  hath  its  original  out  of  the  four  Matrix,  and  °"' 

fo  every  life  eatech  of  its  own  Matrix  [or  Mother.] 

23.  And  although  we  have  no  tongue  here,  that  can  (according  to  our  [^outward'] 
Language)  bring  thefe  hidden  Myfteries  to  the  underflanding,  yet  we  fpeak  as  a  Child  of 
its  Mother.  For  the  Mother  hath  taken  up  our  mind,  and  our  fenfe  finketh  down  into 
her  bofom;  where  then  we  fee  in  the  light,  and  know  our  Mother,  and  fpeak  thus  of 
our  Mother's  houfe,  and  of  her  food  [which  we  live  upon.'] 

24.  And  though  we  cannot  well  fpeak  the  Language,  yet  we  know  it  in  the  fenfe 
very  well:  and  the  caufe  why  we  have  not  that  Language,  is  becaufe  (according  to  the 
outward  Man)  we  are  altogether  aflranger  in  our  Mother's  houfe,  for  the  outward  man 
doth  not  belong  to  that  houfe,  and  therefore  it  hath  tiot  the  Mother's  Tongue,  [or  Lan- 
guage,] but  fpeaketh  with  the  fenfe  of  the  inward  Man,  which  reacheth  to  the  Mother. 

25.  Therefore  here  we  fliall  be  as  it  were  dumb,  to  thofe  which  are  not  born  of  God ; 
for  (according  to  the  outward  Man)  we  are  in  this  world,  and  according  to  the  inward- 
Man,  we  are  in  God  :  therefore  the  fenfe  of  the  mind  fpeaketh  of  the  Kingdom  of  Hea- 
ven, and  the  outivard  Spirit.,  (which  is  generated  from  the  Principle  of  this  world)  fpeak- 
eth "  oi  this  world,  and  the  imvard  [Spirit]  (born  of  God)  Jpeaketh  °  of  the  inward '^  Oi  ftow, 
JVcrld. 

26.  Since  then  we  are  generated  out  o^  both  worlds,  therefore  we  fpeak  in  two  Lan* 
guages  :  and  fo  we  mufl:  be  underllood  alfo  by  two  Languages,  one  whereof  will  defpife 
this  [work,]  and  the  other  will  highly  believe  and  love  it,  for  every  fpirit  taketh  its  own, 
[the  Spider  poilbn,  the  Bee  honey  ;  the  corrupt  Adam  (in  Ifmael)  loveth  fcorning  j  the 
true  Man    in  Chriß)  with  Ifaac,  loveth  obedience.] 

27.  But  feeing  we  are  with  our  foul  (in  this  world)  in  a  ftrange  lodging,  and  yet  we 
certainly  know,  that  we  mutt  travel,  either  into  Heaven  to  God,  or  into  Hell  to  the 
Devil;  and  fince  we  lik-  not  the  Devil,  we  fhould  do  well  tofeek  after  the  Kingdom  of 
Heaven,  and  to  caft  our  mind  and  thoughts  upon  //  ;  for  thereby  we  gain  the  precious 
Crown  of  Pearls,  inftead  ot  the  Crown  of  this  wcrldy  which  the  Devil  hath  fet  upon  us, 
through 7?«,  wherewith  w--  go  about  in  this  world,  with  brave  fhows,  in  hypocrify,  in 
high-tnindednefs,  and  m  our  own  authority  and  power :  and  therefore  we  will  let  them 
go,  and  fpeak  of  our  Mother's  Crown  in  our  Native  Country. 

28.  We  have  fufEcient  undeirtaiiding  of  it,  if  we  know  our  f elves  aright:  and  we  find 
it  in  our  body  and  foul,  as  alfo  in  the  form  and  fhape  of  the  body,  but  efpccially  in  the' 
Mind:  but  the  Spirit  of  this  world  knoweth  not  itfelf,  except  another  light  fhineth  in  ity 
wherein  the  mind  can  f  e  and  know  itfelf. 

29.  For  the  Spirit  horn  of  God,  (which  goeth  forth  from  God  in  the  Divine  fenfe  [or  un- 
derftanding  ])  openeth  to  the  mind  the  underftanding  and  knowledge,  fo  that  man  feeth 
himfelf  in  the  Bands  of  this  world ;  yet  he  feeth  not  his  Glory,  but  he  looketh  in  Ternariuni 
San£ium,  [into  the  Holy  Ternary,]  into  the  Angelical  v/crld,  which  he  laboureth  for,  with- 
great  longing,  and  there  is  a  continual  reftleflnefs  in  him. 

30.  For  he  is  attrafted  by  two,  viz.  by  the  Spirit  of  God,  and  by  the  Devil,  in 
whofe  bands  alfo  he  is  tied,  according  to  the  outward  finful  Man  :  and  his  Center 
ftandeth  direftly  upon  the  Crofs,  and  he  is  in  this  world  like  a  Balance,  whereof  one  pare 
goeth  fuddenly  up,  and  then  fuddenly  down  again  ;  and  we  are  here  only  in  a  valley  of 
mifery,  anguifh,  and  perplexit}'. 

31.  Now  feeing  God  is/o  near  us,  yea  in  our  felves,  therefore  let  us  feek  him  :  and  if 
■we  would  find  him,  Vv'e  muft  turn  away  from  this  world,  and  become  hke  a  little  In- 
iant,  that  is  withoiu  underftanding,  which  only  hangeth  to  the  breall  of  its  Mother  :u 


46  Of  the  Wifdom  of  God^  Ghap.  5. 

and  we  muft  be  nevj  hern  in  God,  with  our  mind  and  thoughts,  or  el(e  we  cannot  fee 
him  :  and  Chrift  himfelf  teacheth  us  the  fame,  [faying]  that  bis  light ßineth  in  us. 

32.  We  muft  wholly  rejeft  our  own  Reafon,  and  not  regard  the  diflembling  flat- 
tering Art  of  this  world,  ic  is  not  available  to  help  us  to  that  Light;  but  it  is  a  mere  lead- 
ing allray,  and  keeping  of  us  back. 

^■^,  This  we  intimate  to  the  Reader,  that  he  may  know  [what  it  is  which]  he  readeth : 
[it  is]  not  the  writing  of  a  Man  of  underftanding,  but  of  a  Child  ;  as  a  child  [newly 
born]  from  the  Mother,  is  a  ftranger  to  this  world,   [and  hath  no  underftanding  of  it.] 

34.  Therefore  we  fpeak  of  our  Child-like  Birth  in  God,  for  our  beginning  is  upon  the 
Crofs :  we  are  created  upon  the  Crofs  as  to  our  foul,  therefore  the  Body  alfo  is  a  Crofs ;  and 
the  Center,  (viz.  the  Heart)  is  in  the  mid  ft  of  the  Crofs  :  and  we  are  with  ylJam,  gone 
forth  from  the  Image  of  the  Crofs,  into  tlie  Image  of  the  Serpent :  But  the  Son  of  the 
Virgin  hath  regenerated  us  again  on  the  Crofs  to  a  Heavenly  Image. 

35.  Therefore  we  v/ill  fpeak,  what  we  fee  and  know  in  the  Ground,  and  not  be  fitent ; 
for  a  Crofs-birth  keepeth  its  Center  in  Ternario  fan^o  [in  the  Holy  'Ternary,]  under- 
ftand  it  right,  in  the  holy  number  Three,  but  not  in  the  Majefty,  which  is  without  Ef- 
fence,  but  in  the  dißinäion  of  the  Trinity,  where  the  Deity  is  called  Father,  Son,  and 
Holy  Spirit,  where  the  two  Principles  part,  the  Holy  and  the  Wrathful;  and  there  it  is 
that  the  t^lafii  maketh  a  Crofs,  and  upon  the  Crofs,  the  Heart  of  God  is  generated,  [from 
Eternity  to  Eternity,]  and  ftandeth  as  a  Heart  in  the  body,  or  as  God  the  Father's  word 
in  his  Center.,  and  fo  maketh  another  Center  in  itfelf,  [as  the  Light  maketh  another 
Center  than  the  Fire,  and  yet  they  are  not  parted  afunder.]  For  it  entereth  into  itfelf, 
into  the  Light  of  the  Liberty  of  the  Father. 

36.  Therefore  it  is  the  Heart  of  God,  for  it  \%  t}nz  povaer  of  the  Majefty,  and  aftbrdeth 
o  Glance  or     the''Luiler,  power,  and  glory  of  the  Majefty. 

Biightnefs.  ^^,  Qut  of  this  Word,  the  Father  fpeaketh  forth  his  Spirit,  [as  the  fire  fendeth  forth 

the  Air  through  the  Light,]  which  Spirit  goeth  forth  from  the  Word,  into  the  meek-, 
nefs  of  the  Word,  and  bringeth  v;ith  him  the  Glance  of  the  Majefty;  for  the  meeknefs 
taketh  its  beginning  with  the  Flafli  [of  lightning]  which  is  the  feparating  mark  of  the 
tivo  Principles :  v.'here  the  Wrath  goeth  upwards,  and  the  Meeknefs  dov/nwards  :  and  are 
both  the  fubftance  of  the  Corporeity. 

p  Crofi-wifc,         3S'.  For  although  the  wrath  in  the  fiafli  inclineth  upwards,  and  alfo  ''  fide-ways,  yet 

or  fqcarc.  ^\^q  finking  down  of  death  is  in  it  alio  :  for  the  fiafti  killeth  the  hard  ftrong  might,  as  ic 
is  feen  hov/  it  difTipateth  the  darknefs,  and  yet  the  fting  of  th-:  wrathfulnefs  reinaineth  in 
it,  where  no  death  is  perceived,  but  fubftanriality  without  underftanding  :  as  aUb  in 
the  finking  of  the  captivated  meeknefs  in  the  Light,  there  is  no  underftanding  neither, 
but  fubflautiality,  and  yet  it  hach  the  Tincfiire,  which  fpringeth  in  the  fubftantiality,  and 
is  like  a  growing  :  and  the  underftanding  remaineth  merely  in  the  Center  on  the  Crofs  in 

«  Or  Trinhy.   the ''  Number  Three. 

39.  Thus  we  fay  the  Holy  Ghoft  goeth  forth  from  the  Father  and  the  Fen  [as  the 
Air  from  the  Fire  and  the  Light  :]  But  ivhither  does  he  go  .^  Into  the  fubftantiality, 
with  the  Glance  of  the  Majefty  vvherein  the  Deity  ftandeth  revealed.     This  Gcte  is  called 

'The  Holy     by  me  in  all   my  Writings,    '  Ternarius  Sanc7us :  for  I  mean    ti:e  .  Number   Three  [or 
finiary.  Trinity]  in  the  fubftantiality,   (viz.  in  the  Angelical  World)  where  the  Three  Perfons 

have  revealed  themfelvcs. 

40.  Nov/  therefore  v;e  fay  very  right,  that  the  Son  is  the  Word  of  the  Father,  which 
the  Father  fpeaketh  ;  but  now  the  IDeep  Mind  alkcrh,  Whither  doth  he  fpeak  it  ?  [or  into 
vjhat  doth  he  fpeak  it.forth  ?]  Behold  !  the  Word  is  the  Heart,  and  Ibundeth  in  the 
Eflences  [or  working  powers]  of  the  Father  ;  ai^d  the  Heart  fpeakith  it  in  the  ipouth  of 
ike  Father,  apd  in  the  mouth,  the  Holy  Spirit  of  the  Father  comprchendcch  it,  in  liis 


chap.  5,  and  the  Angelical  World.  47 

Center,  and  fo  goeth  with  it  forth,  from  the  Father  and  the  Son,  into  the  fubßattiality, 
where  it  ftandeth  with  the  Glance  of  the  Majefty,  as  a  Virgin  of  the  Wifdom  of  God, 
in  Termrio  SanSlo   [in  the  Holy  Ternary.  ] 

41.  This  which  is  fpoken  forth,  is  an  Image  of  the   Holy  *^  Number  Three,  and  a  f  Trinity, 
/'Vrg-/»,  but  without  fubllance,  yet  a  fimilitude  of  God.     In  this  Virgin,  the  Holy  Ghoft 
openeth  the  Great  Wonders  of  God  the  Father,  which  are  in  his  ^hidden  feals. 

42.  '  Moreover  the  Holy  Ghoft  manifefteth  the  opened  feals  ot  the  Heart  of  God  in  the   '  Alias  not 
Glance  of  the  Majelly,  which  fland  in  the  light,  and  are  called  the  feven  Spirits  of  God.       t^^^^- 

43.  Thus  the  Image  of  the  Wifdom  of  Qod  ßandeth  in  fubftance  among  the  feven  htrn- 
ing  ^"^pirits,  which  burn  in  the  Light  of  God,  (for  they  are  the  Divine  Nature:]  audit 
hath  the  feven  Stars  (of  the  hidden  feals,  which  Itand  in  the  Anger  of  the  Father  in  his 
Center)  in  its  hand :  for  the  Heart  of  God  is  the  might  of  the  number  Three,  as  the 
/Jpocalypfe  flioweth  you  in  the  firft  Chapter. 

The  highly  precious  Gate  for  Man  to  Conßder  of.  .    " 

44.  This  Wifdom  of  God,  is  an  Eternal  Virgin,  not  a  "  Woman,  but  the  Chaftity  "  Or  Wifir. 
anci  Furity  without  blemilh,  and  is  as  an  Image  of  God:  She  is  a  reprefentation  of  the 
number  Three,  which  generateth  nothing  •,  but  in  her  ftand  the  great  Wonders,  which 

the  Holy  Ghoft  difcovereth,  and  the  Word  of  the  Father  createth,  through    the   four 
Afa/r/.v,  viz.  the  Fiat  -.  and  fhe  is  the  wonderful  Wifdom  v/ithout  number,  in   her  hatli  w  -pjjg  Word 
the  Holy  Ghoit  difcovered  the  Image  of  Angels,  as  alio  the  Image  of  Man,  which  the  which  givcth 
"  Verhum  Fiat  hath  created.  being. 

45.  She  is  the  Great  leeret  Myfiery  in  the  Counfel  of  God,  and  goeth  "  into  the  firft  "  -^Has,  in  the 
Principle,  viz.  into  the  Anger  of  the  P'ather,  and  openeth  the  Wonders  in  the  hidden  ftcond  Pnrici- 
feals  or  forms  of  Nature  in  the  wrath,  andjs  comprehended  by  nothing  -,  for  flie  is  an  ^^" 
Image  without  fubftance  of  Generating:  the  Holy  Ghoft  hath,  through  her,  diicovered 

the  Third  Principle.,  which  the  word  Fiat  hath  made  corporeal,  out  of  both  the  Matrixes, 
(out  of  both  the  Mothers,)  of  the  fubftantiality  :  and  he  hath  difcovered  a  limit  to  that  fub- 
Ilance  in  the  Center  of  fhe  Seven  Forms,  where  they  fliall  go  into  their  Ether  with  the 
corporeal  fubftance:  and  yet  both  the  Mothers  [or  Matrixes]  fhall  iland  in  tiie  fubftan- 
tiahty,  (before  the  Virgin  of  the  Wifdom,  before  the  number  Three  [or  holy  Trinity]) 
in  the  Eternal  Figure.,  to  God's  glory,  and  "  his  works  of  Wonder.  'TheiramTe- 

46.  Therefore  con  fide  r,  O  ye  P/.'z7(?/i/'Z)cT  J,  how  God  created  this  world  m  Six  Days:  ^^-."0" '^"'" '"s 
for  each  Day's  work  is  a  Creation  [or  Creature]  of  a  Spirit /w  Ternario  fanSio :  and  the  deeds!'"" 
Seventh  Day  is  the  Reft  of  the  Sabbath  of  God,  in  the  Seventh  Spirit  of  God,    wherein 

the  Virgin  of  the  Yv'ifdom  of  God  ftandeth;  and  therein  is  no  more  any  working  of 
Anxiety,  but  the  Eternal  Perfeftion  of  7^?)?. 

47.  For  the  fix  Spirits  muft  fhed  forth  their  operations  of  what  is  in  their  feals  ;  and 
are  not  known  before,  till  they  have  powered  forth  the  virtue  [or  power]  of  their  Vtals 
in  the  Principle  of  this  world,  which  Men  and  [the  other]  Creatures  bring  to  fubflance 

and  ■'  aft,    [or  ef\!:t.'^\  cs  a  building  to  [the  manifcftation  of]  God's  Works  of  Wonder.        '  Work, 

48.  And  when //&."■  fliall  be  accomphHied,  then  the  hidden  Spirits  of  God  (under  the 
feals)  enter  again  iiitpthe  Ether,  ,wz.  into  their  Center  :  and  then  the  Time  of  the  fe- 
vcnth  Seal  bcginr)eih,  iii  the  Uibftan'tialiry,  in  the  prefence  of  God,   and  the  hidden  Mylfe- 

ry  of  the  Kingdom  of  God  is  accompliihed,  .as  is  mentioned  in  the  Revelation  of  Jcllis  , 

Chriftj  and  as  we  have  knpwn  in  T^rnario  fanclo,  ,[in  the  Holy  Ternary.] 

49.  1  his  Wifdom  of '..od.  (which  is  the  Virgin  of  Qiory  and  Seautious  Ornament, 
and  an  Image'of  the  number  Three)  [s  (in  her  figure)  an,  Image,  like  Angels  and  Meu, 
and  file  taketh  her  On^zW  in  the  Center' on  the  Crofs,  like  a  bloffom  of  a  branch,  out  of 
the  Spirit  of  God. 

2 


Of  the  Wifdom  of  God^  Chap.  5. 

»Or  Efleotia-       50.     For  {he  is  the  '  Subßa>itiality  of  the  Spirit,  which  the  Spirit  of  God  putteth  on 
%•  as  a  Garment,  whereby  he  manifefteth  himfelf,  or  elfe   his  form  would  not  be  known  : 

for  file  is  the  Spirit's  Corporeity,  and  though  fhe  is  not  a  corporeal  palpable  fubltance, 
like  us  Men,  yet  fhe  is  lubllantial  and  vifible,  but  the  Spirit  is  not  fubftantial. 

51.  For  we  Men  can,  in  Eternity,  fee  no  more  of  the  Spirit  of  God,  but  only  the 
Glance  of  the  Majefty  :  and  his  glorious  /»öK'ct  we  feel  in  us,  for  it  is  our  life,  and  con- 
ti ufteth.  us. 

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

5^.  The  Corporeity  goeth  forth  out  of  the  SubftantiaUry,  which  is  not  the  Spirit, 
but  an  impotency,  in  comparifon  of  the  Spirir,  in  which  the  number  Three  dwelleth  ; 
and  that  Subftantiality  is  the  Element  of  God,  for  there  is  a  life  therein,  (but  without  un- 
derftanding,)  in  which  the  Paradife  of  God  confifteth  ;  for  the  feven  Spirits  of  God  work 

*  Or  Vegeta-  therein,  and  it  is  as  a  ''  growing  ;  and  herein  confift  the  Great  PFonders  of  God,  according 

öoa«  to  all  Eflences  infinitely. 

54.  For  every  form  of  the  Eflences  bringeth  forth  its  fruit,  which  by  the  zireßUng  cf 
the  Wheel  attaineth  its  higheft  Ornament  and  Power,  and  yet  pafieth  away  as  being 
overcome,  for  all  is  herein  as  a  wreftling,  where  one  is  now  uppermoft  and  mighty,  and 
then  is  overcome  again,  and  another  rifeth  up  which  hath  other  Eflences:  and  lo  it  is  a 
holy  fport,  a  joy  ox  fruit  of  Angels,  a  fulfilling  of  the  will  of  every  life. 

55.  Here  again  we  need  an  Angel's  Tongue ;  for  the  Mind  ever  afketh ;  Hoiv  and 
where?  for  when  the  Deep  is  fpoken  of,  which  is  without  comprehenfion  and  number, 
[or   meafure,]  the  mind  always  undeiftandeth  fome  corporeal  thing. 

56.  But  when  I  fpeak  of  the  Virgin  of  the  Wifdom  of  God,  I  mean  not  a  thing,  that 
is  [confined,  or  circumfcribed]  in  a  a  place  ■,  as  alfo  when  I  fpeak  of  the  number  Three  j 
but  I  mean  the  izhde  Deep  of  the  Deity  without  end  and  number  [or  meafure.] 

57.  But  every  Divine  Creature  (as  are  the  Angels  and  fouls  of  Men)  hath  the  Virgin 
of  the  Wifdom  of  God,  as  an  Image  in  the  Light  of  Life;  underftand,  in  the  Subftan- 
tiality of  the  Spirit,  wherein  is  the  number  Three,  dwelling  in  itfelf. 

58.  For  we  comprehend  (before  us)  the  number  Three  in  the  Image,  viz.  in  the  Vir- 
<=  Externally,    gin  of  the  Wifdom  of  God  ;  underftand.  "  without  our  Ferfon,  we  fee  only  the  Majefty 

of  the  Deity,  for  the  Creature  comprehendeth  net  the  number  Three,  in  the  appearance 
to  the  eye  \  but  the  Spirit  of  the  foul  (which  ftandeth  in  the  Divine  Center)  feeth  it,  but 
notperfeEily. 

59.  For  the  Spirit  of  a  foul,  is  outof  ö»f  form  of  Nature,  and  yet  can  bring  forth  in 
«i  Total.  itfelf  all  forms  of  Nature.  Seeing  then  there  is  nothing  ^  whole  and  perfed,  but  only  the 
«  Various,  di-  number  Three  [or  the  Trinity,]  therefore  other  [things]  are  '  fevcral,  [or  divided,]  as 
ftinct.anddif-  jj^^j.^  ^^^  various  <"  forts  of  Angels. 

,  Qf-  liifferent  ^°'  -^"^  ^^  the  EfTences  of  the  Center  in  God,  [as  to,  or]  with  the  Angelical  Spirits, 
qualities  and  ftand  all  in  the  Wonder,  and  God  is  manifefted  in  a  Creaturely  Form,  by  the  Angelical 
properties.       world;  for  they  are  all  out  of  the  Being  of  God. 

61.  We  fpeak  thus  only  concerning  the  T)iflin£lion  of  the  Great  Wonders  in  God.  The 

fpirits  of  Angels  are  not  generated  out  of  the  fubftantiality  which  is  without  underftand- 

ing  ;  but  out  of  the  Center  of  the  feven  forms  (or  Spirits)  of  ti.e  Eternal  Nature  ;  out  of 

s,Or  Hierar-   each  Form  a  Throne  [Angel :]  and  out  of  the  Throne  [Angel]  his  Angels  (or  Minifters  :) 

t'lv   wi         ^"^  therefore  a  whole  ^  Dominion  is  fallen  with  Lucifer. 

DomLion.  ^^'   -^"^  ^"^  Kmgly  and  Princely  Dominions  [or  Governm.ents]  of  this  world,  have 

-  Govern-  their  original  here  •,  for  feeing  *■  it  hath  a  principle  of  its  own,  therefore  it  hath  all  forms 
mpnk  .of  the  heavenly  ' ;  and  though  the  flattering  Hypocrites,  the  High  Spirituality  (as  they 

call 


chap.  5.  and  the  Angelical  World. 

call  themfelves,  who  lift  up  themfelves  above  Kings  and  Princes)  will  not  believe  it,  yet 
it  is  true. 

63.  For  the  fierce  Might  of  the  Principle  [of  this  world]  driveth  its  ^  order  accordino- 
to  the  Heavenly  Form.  And  although  the  fierce  Spirits  (of  the  hidden  feals)  pour  forth 
their  Vials  of  anger  herein,  [in  the  Dominions  and  Governments  of  the  Principle  of  this 
world,]  and  that  the  Devil  getteth  great  Prey  in  it,  what  is  that  to  the  [heavenly]  Ordinance 
[of  Government  ?]  Have  we  not  Life  and  Death  before  us,  and  may  chufe  and  take 
which  we  will  ?  Who  can  blame  God  then  ?  Every  one  may  go  whither  he  will.  To 
whom  he  giveth  himfelf  a  fervant  in  obedience^  his  fervant  he  is :  and  in  that  Kingdom  he 
ihall  ever  be,  whether  he  be  Prince  or  Servant. 

64.  And  though  one  be  a  fuperior  Leader  and  Ruler  in  this  [worldly]  Principle,  yet 
he  lliith  not  [therefore']  '  Divine  Authority,  but  in  that  Condition  he  is  a  Steward  of  the 
Principle,  and  is  under  the  feals,  which  under  his  Government  bring  their  Wonders  to 
light. 

6ß.  A  Prince  is  as  often  a  fervant  in  obedience  to  the  Devil,  as  a  miferable  Herdfman 
is,  and  there  is  no  difference  between  them,  but  in  the  Office  they  bear,  which  he  bear- 
eth  for  God,  and  not  "  for  himfelf. 

66.  For  in  the  Courts  of  Kings  and  Princes,  the  Vials  of  wrath,  of  the  hidden 
Seals  (or  Spirits)  are  poured  forth  •,  from  whence  come  the  Thundering,  Lightning,  and 
Wars,  Contention  and  Strife  upon  Earth  :  which  the  flattering  Hypocrites  of  the  great 
Whore  in  Babel  (which  ride,  as  a  God,  upon  the  Beafl,  the  might  of  Princes)  conti- 
nually blow  up,  by  their  founding  of  their  Trumpets :  which  Princes  fhould  take  heed 
of,  if  they  will  prevent  their  going  with  the  Whore  into  the  Lake  of  Brimftone,  of  the 
wrath  of  God  ;  as  may  be  feen  in  the  Apocalypfe. 

'The  Gate  of  the  Dißi?iSiio}t  bet'weeti    the  Suhßantiality    a7id  the " 
Rlemetit.     Alfo  between    Paradife  a?id  °  Heaven. 

Every  fubflance  hath  its  Form,  which  the  Reader  fhould  underftand  to  be  one  of  thefc 
foiü\  and  we  will  fliow  him  the  Diftinftion. 

6y.  The  Heaven  ftandeth  in  the  Matrijlof  the  fournefs,  which  in  the  Meeknefs  is  call- 
ed the  Water-fpirit ;  and  is  the  outward  Inclofure  [or  Firmament]  which  parteth  the  Prin- 
ciples. 

6i.  The  fiihflantiality  is  in  the  Heaven,  and  is  the  virtue  or  Corporeity  of  the  fe- 
yen  Spirits  of  God,  and  is  called  the  Body  of  God,  which  our  hands  are  not  able  to 
comprehend  or  feel,  and  yet  it  is  in  fublfance,  and  comprehenfible  by  the  Spirit,  for  it 
is  the  Body  of  the  Spirit  -,  alfo  the  body  of  our  foul  if  we  be  new-born  in  God  :  for  it  is 
ChrijVs,  body,  which  he  giveth  us  in  the  Faith,  to  eat,  as  is  to  be  feen  in  his  Teftaments  : 
And  the  [one]  Element  leadeth  the  Principle  therein  as  a  moveable  Life,  which  indeed  is 
not  the  Spirit  of  God  itfelf,  but  the  Spirit  of  God  hath  this  life  and  fubftantiality  in  him, 
i'-s  a  body,  and  he  is  the  firft  Spirit  of  underftanding  and  of  omnipotence. 

69..  For  Paradife  is  the  fpringing  up  out  of  the  Eflences  in  the  Divine  Center  :  which 
[Paradife]  ^  goeth  through  all  Forms,  it  goeth  through  the  [one]  Element,  and  through 
the  fiibftantiality,  and  alfo  through  the  Heaven,  as  a  fpringing  of  a  pleaiant  Garden  ; 
therefore  /^Jßw;,  even  in  this  world,  was  in  Paradife. 

70.  O  dear  Children,  if  ye  underftood  this,  how  would  you  tread  under  foot  the  Con- 
tentions of  the  Sophifters.  Much  confiUcth  herein,  which  fliall  hereafter  be  Ihown  you, 
fo  far  as  we  ought :  let  none  be  wilfully  bunded,  nor  be  offended  with  the  fimplicity  of 
this  hand. 

H 


49 


^  Ordinance 
of  Govern- 
rnent. 


'  Jus  Divi' 
num. 


To. 


■  The  one- 
pure  Element. 
•  The  Eter- 
nal Heaven. 


P  Or  SproaJ» 
etil. 


5° 


Of  the  Wißom  of  Gody 


Chap.  5, 


^  Diversws}'! 
and  manners. 
'  The  fame 
ternT;  of  Ex- 
preflion. 


'  The  Gar- 
ment of  our 
Mother'» 

child. 

'  The  Lan- 
guage of  our 
Mother. 


71.  For  if  WS  will  enter  into  the  Kingdom  of  Heaven,  we  muft  be  children,  and  not 
cunning,  and  wife,  in  the  underftanding  of  this  world  ;  we  mull:  depart  from  our  own 
Reafon,  and  enter  into  obedience  to  our  [Eternal]  firfi:  Mother,  and  fo  we  fhall  receive 
the  fpirit  and  life  of  our  Motiier,  and  then  alfo  we  fhall  know  her  habitation. 

72.  No  wit  of  our  own  attaineth  the  Crown  of  the  myftery  of  God,  it  is  indeed  re- 
vealed in  the  Scriptures  of  the  Saints,  but  the  Spirit  of  this  world  apprehendeth  it  not. 
Herein  no  Doctors  (though  they  have  ftudied  ever  fo  much)  have  any  ability  in  their  own 
wit,  to  attain  tlie  Crov/n  of  God's  fecret  Myfteries. 

y2-  No  one  can  in  his  own  power  apprehend  any  thing  of /i>«  D^/.(>/ of  God,  and 
teach  it  to  another  ;  but  they  are  all  children,  and  Scholars  in  their  A.  B.  C.  And 
though  we  write  and  fpeak  highly  thereof,  yet  the  underflanding  is  not  our  own,  but  the 
Spirit  is  of  the  Mother,  which  fpeaketh  out  of  its  children,  what  it  will  •,  it  revealeth  ic- 
felf  in  ^  many  forms,  in  one  otherwife  than  in  another,  for  its  -wondrous  wifdom  is  a  Deep 
without  number,  and  you  ought  not  to  marvel,  that  the  children  of  God  have  not  one  ' 
mznner  oi  fpeech  and  word,  for  every  one  fpeaketh  out  of  the  wifdom  of  the  Mother, 
whofe  number  is  without  ground  and  infinite. 

74.  But  the  limit  is  the  Heart  of  God,  they  all  run  thither,  and  that  is  the  Trial  [or 
7'ouchßone]  whereby  you  (hall  know,  whether  the  Spirit  fpeaketh  from  God,  or  from  the 
Devil :  for  the  Devil  hath  alfo  his  Matrix,  and  his  children  therein,  who  alfo  fpeak  out 
of  the  fpirit  of  their  Mother. 

75.  Here  behold  the  flattering  Hypocrites,  the  proud  vain-glorious  Boaflcx-s,  who  ac- 
count themfelves  Maflers,  and  fufficient  able  expounders  of  the  Scriptures  of  the  Saints, 
who  fay,  we  have  ftudied  in  the  myfteries  of  the  Scriptures  of  the  Saints,  and  we  under- 
ftand  them  fufficiently  ;  and  moreover  [we  have  ftudied  and  taken  our  degrees  in  the  U- 
niverfuy  and]  can  make  conclufions,  and  determine,  thus  we  will  believe,  thus  we  will 
have  the  Scripture  to  be  underftood.  And  they  Decree  ftri^  Laws,  and  fevere  puniftimenr, 
againft  thofe  that  will  not  ftick  to  their  Laws,  which  they  execute  under  the  Ihelter  and 
protedtion  of  a  zvorldly  pozcer. 

76.  Is  not  this  lifting  up  himfelf,  in  his  own  luft  and  glory,  above  God,  as  the  Pro- 
phet Daniel  fpeaketh  concerning  the  hypocritical  Antichriß :  Take  heed  of  thofe,  ye 
Children  of  God  •,  they  fpeak  from  themfelves,  and  not  from  the  Spirit  of  God,  they 
have  not  the  Children's  ///W  fpirit  of  humility  (in  obedience  and  love)  towards  their  Mo- 
ther, much  lefs  towards  her  children :  They  devour  the  Children's  Bread,  and  get  their 
living  with  deceit. 

77.  They  are  the  true  murderers  and  Wolves,  who  in  their  conceived  Opinions,  and 
proud  Conceits,  ftir  up  IFars  and  bloodfhed,  and  fet  up  all  manner  of  wickednefs  and 
abominations  :  they  are  the  great  proud  Whore  of  Babel,  who  ride  in  the  Hearts  of  Prin- 
ces ;  through  them  is  poured  out  the  vials  of  the  v/rath  of  God ;  and  yet  they  call  them- 
felves the  Lambs  and  fheep  of  Chrift. 

78.  O  ye  Wolves  !  where  is  your  '  child's  Garment  ?  if  you  have  fufficiently  learned 
the  hidden  Myfteries  of  God,  you  are  no  children  and  Scholars  [that  go  to  School  :] 
but  [if  you  have]  then  live  in  the  Wonders  of  the  Mother,  in  her  humility  and  purity  in 
God's  works  of  wonder,  and  we  will  believe  you  :  Put  off" your  proud  Robe  and  Gov,n, 
and  receive  us  poor  A.  B.  C.  Scholars  into  the  Bofom  of  our  Mother,  and  teach  us  '  our 
Mather  Tongue,  and  then  we  fhall  live  together  in  unity  as  Brethren.  But  what  fhall 
they  fay  of  you  ?  The  Spirit  of  the  Mother  declareth  concerning  you,  that  you  are  the 
proud  IVhore  of  Babel,  riding  tipon  the  Dra^otiy  in  the  Revelation  of  Jefus  Chrift ;  there 
is  your  Looking-glafs. 


Chap.  5. 


and  the  Angelical  World, 


51 


The    Gates  of   this  World', 
\^Alfo  co?icernifig   the  Language  of  Nature^ 

79.  Reafon  always  afketh.  Out  of  what  is  the  Earth  and  Stones,  alfo  the  Elements 
and  "  Stars,  generated  ?  We  cannot  know  this  in  the  Reafon  and  Art  of  this  world,  nei- 
ther can  the  Books  of  the  DoSion  teach  it,  we  know  it  only  in  our  Dear  Mother,  we  fee  it 
in  the  Light  of  the  Mother:  but  in  this  world  we  are  blind  concerning  it,  neither  can 
we  learn  it  of  any  body. 

80.  The  Writings  of  the  Saints  and  the  Children  of  God  tell  us,  that  God  created  the 
florid  hy  his  JVifdomy  and  by  the  Spirit  of  his  Mouth ;  and  it  is  fo,  neither  have  we  any 
other  knowledge,  than  that  God  hath  revealed  himfelf  in  his  wifdom. 

8  ! .  But  this  world  is  not  his  wifdom  :  but  it  is  a  Figure  [come]  out  of  his  wifdom  :  it 
hath  not  the  wifdom  of  God  palpably,  but  the ""  Wonders  of  the  Wifdom  :  and  this 
world  is  only  a  fimilitude  of  the  Deity,  according  to  Love  and  Anger,  in  Nature  and  ' 
without  Nature. 

82.  For  behold  the ''  Wheel  of  the  Stars,  and  the  feven  Planets ;  and  alfo  the  four 
Elements ;  ^  Fire,  »  Air,  ^  Water,  and  "^  Earth  •,  and  then  you  fhall  find  the  ground,  that 
it  is  all  really  an  out-birth  out  of  the  Eternal  Nature,  where  the  Deity  hath  revealed  itfelf 
eomprehenfibly  [or  palpably.] 

83.  Por  the  Spirit  of  God  hath  difcovered  the  Image  of  God  in  the  Virgin  of  his  wif- 
dom, and  the  Ferrum  Fiat  hath  created  it :  The  Form  of  this  world  was  from  Eternity 
in  the  Nature  of  God,  but  invifible  and  immaterial. 

84.  *  Then  faith  Reafon  :  What  was  God's  Creating  ?  The  word  Schuff  [which  fig- 
-  nifics  Cr^^/w]  hath  it  in  its  own  meaning,  zccordmgio  the  Language  of  Nature  :  and   if 

you  would  underftand  that  Language,  obferve  in  your  mind,  how  each  word  from  the 
ieart  is  framed  in  the  mouth,  and  what  the  Mouth  and  the  'Tongue  do  with  it, '  before  the 
Spirit  fendeth  it  forth. 

85.  If  you  did  apprehend  this,  you  fhould  underftand  every  thing  in  its  Name,  why 
each  thing  is  called  as  it  is  :  it  would  be  thus  underftood  in  the  Language  of  every  Na- 
tion, every  one  in  their  own  Mother-tongue.  And  in  tliis  place  lieth  the  heavy  fall  of  A^ 
dam,  in  which  we  loft  what  we  had  in  the  [ftate  of]  Innocence-,  but  in  the  Regeneration 
of  Jefus  Chiiß  (according  to  the  Inward  Man)  we  have  attained  it  again. 

86.  You  muft  have  the  underftanding  of  the  Three  Principles,  for  [the  attaining  of], 
che  Language  of  Nature  :  for  there  are  Three  cf  them,  that  °  form  the  Word,  viz.  Soul, 
Spirit,  and  Body,  Behold  I  and  obferve  whether  it  be  fo  or  no,  as  I  tell  you,  concerning . 
the  Language  of  Nature  ;  Try  and  confider  of  it,  not  only  in  the  '  word  Schuff,  [which 
fignifies  Created,']  but  in  all  Words  and  Names  that  are  in  every  Language  of  every  Na- 
tion, every  one  according  to  its  own  underftanding  [and  meaning.] 

87.  (Indeed  it  is  not  good  that  man  ßoould  have  known  it,  but  fince  he  is  gone  out  of 
the  Inward  into  the  Outward,  and  ftandeth  now  in  the  Seeking,  therefore  he  muft  enter 
again  into  the  Inward,  where,  in  this  hidden  Myftery,  he  beholdeth  the  myftery  of  the 
Creation.) 

88.  When  you  fay  Schuff,  [which  ngnlnes  CrerJed,]    the  *'  Spirit 
Mcuth,  and  Ihiutteth  the  Teeth  together,  and  hiffeih   through  the 
Fire  that  burneth,  but  openeth  the  Lips,  and  keepeth  them  open, 
preffure  from  the  Heart,  and  the  upper  Teeth  lean   upon  the  under  Lip,  and  the  Tongue 
draweth  back,  and  leaneth  upon  the  lower  Gums,  and  the  fpirit  [or  breath]  thrufteth  the 
fyllable  6V/.'/# forth  tbrougb  the  Teeth,  and  the  word  of  diltinftion,  which  the  fyllablc 


"  Or    Con- 
fleilatioDi. 


"  Or  Work:. 
*  Extra  Na- 
turam. 

y  Starry 
Sphere. 

'V 

'v 

•Note;  Con- 
earning  the 
Language  of. 
Nature.    - 


■f  Or   Frame 
the  Word,  at 
in  an  Image. 
"=  Or  Sylla- 
ble. 


formeth  itfelf  in  the 
Teeth,  as  a  kindled 
and  then   goeth  the 


'  Or  Breath. 


rg  Of  the  Wifdom  of  God,  Chap.  5. 

Schijf  thruHjeth  forth,  remaineth  in  its  feat  in  the  Hearty  and  doth  not  awaken  the  four 

Mother  in  the  ftrong  Might,  fo  that  it  kindledi  no  Fire.     [The  R  is  the  Charadter  of  the 

firc-fource,  for  every  Letter  is  a  Spirit,  and  is  a  form  of  the  Center,  although  by  the 

tranfpofing  and  turning  of  the  word  they  alter,  yet  fiwj  Letter  hath  a  meaning  or  under- 

ftanding  in  the  Center,  but  it  is  wonderful,  and  yet  is  apprehended  in  the  fenfe  when 

the  Light  is  fliining  in  the  Center.] 

t  Or  from  %().  Behold  !   Man  is  the  fimilittde  of  God  :  for  his  foul  is  ^  out  of  the  Center  upon 

the  C'Mter  of  tiie  (^pofs^  -where  the  Eternal  IVord  is  Generated,  comprehended  by  the  Spirit  of  God, 

tLeCrols.        there  the  Spirit  hath  comprehended  all  the  Three  Principles,  and   brought  them   into  a 

body,  as  we  fee,  that  the  ^'/'znV  liveth  from  the  inward  and   from  the   outward,  viz. 

from  the  Spirit  of  the  Center,  as  alio  from  the  Spirit  of  this  world,  172.  from  the  Air. 

CjO.  Now  as  the  Spirit  of  t  ternity  hath  formed  and  framed  all  things,  fo  alio  the  fplrit 

'•  Mas,    one  of  Man  formeth  them  in  his  Word,  for  all  arifeth  from  "  his  Center  :  tor  the  human  Ipi- 

and  th:  fame  j-it  is  a  form,  figure,  and   fimilitude  of  the  Number  Three  of  the  Deity  ;  whatlbever 

Center.  q^^  -  j^,  i^:^  Nature,  that  the  Spirit  of  Man  is  in  itfelf :   and  therefore  he  giveth  every 

Thing  its  Name,  according  to  the  fpirit  and  form  of  every  thing,  for  the  inward  Ipeak- 

eth  forth  the  outward. 

91.  And  as  this  world  was  from  Eternity  hidden  in  the  Nature  of  God,  and  flood 
in  the  Wifdom,  and,  as  it  may  be  laid,  hath  a  beginning  and  end  from  the  IVord  of  the 
Center,  fpoken  forth  from  the  outgoing  fpirit  of  the  Center  ;  (underftand,  out  of  the 
Subftantiality  of  Nature,  into  a  comprehenlible  fubflance,  where  this  world  appeareth  as 
a  Principle,  having  its  own  fource  and  Government  •,)  fo  alfo  the  JSIame  and  fimilitude  of 
God,  viz.  this  world,  is  in  the  Spirit  of  Man,  and  it  ipeaketh  them  forth  with  its  word 
in  the  fime  manner  as  they  were  fpoken  in  the  Nature  of  God,  from  the  Spirit  of  God 
in  the  Wifdom,  where  then  they  were  feen  in  the  Light  of  God. 

92.  Obferve  it  rightly,  accurately,  and  deeply  :  the  human  fpirit  in  its  Threefold  Form 
hath  all  the  I'hree  Principles  in  it,  viz.  the  Kingdom  of  God,  the  Kingdom  of  Hell, 
and  the  Kingdom  of  this  world  ;  and  it  fpeaketh  forth  from  itfelf,  from  the  fource,  and 
form,  of  every  Being,  whether  it  be  Heavenly,  Earthly,  or  Hellifh,  as  it  hath  been 
fpoken  forth  [or  exprefied]  by  the  Spirit  of  God  from  Eternity,  in  the  invifible  fubflance 
of  the  Eternal  Nature,  as  a  figure  or  fpirit  of  the  Word  of  God  -,  and  was  without  fub- 
flance, till  the  A  and  O,  and  in  the  A  and  O,  in  the  beginning  and  end  :  fo  alio  the 
fpirit  of  Man  fpeaketh  it  forth  in  beginning  and  end  without  fubflance,  for  the  fubflance 
was  once  Created  in  the  Creature. 

93.  And  obferve  us  thus  further,  concerning  the  Language  ef  Nature,  when  we  fay: 
Im  Anfang  Schuff  Gott  Himmel  und  Erden  [in  the  Beginning  God  Created  Heaven  and 
Earth]  then  we  name  [or  exprefs]  all  that,  out  of  which  Heaven  and  Earth  was  Created, 

'  Erlighten-    and  this  the  Mind  '  in  the  Light  of  God  only  underftandeth. 

ed  by  God.  ^^_  Yox  as  the  form  of  this  world  was  feen  in  the  Light  of  God,  before  the  fubflance 
[was,]  fo  alfo  the  Mind  in  the  Light  of  God  feeth  it  in  the  Creation,  as  it  is  brought  in- 
to ElTence  or  Subftance  •,  for  Nature  in  the  fpirit  of  Man,  and  Nature  in  the  Spirit  of 
God,  according  to  the  Three  Principles,  is  of  one  [and  the  fame]  ElTence  or  Subflance, 

''  Or  of.         the  human  fpirit  isaperfeft  Sparkle  '^  from  it. 

gc^.  But  you  muft  know;  that  as  the  Eternal  Nature  has  not  the  Glance  and  Might  of 
the  Majefty  in  its  own  power,  fo  that  it  can  comprehend  the  Number  Three  in  Tcrnario 
SanSlo,  (although  indeed  the  Number  Three  dwelleth  in  Nature,  and  yet  there  is  a  diffe-; 
rence  between  the  Seven  Forms  of  Nature  and  the  Number  Three  •,)  fo  there  is  alfo  a  di- 
ftindlion  between  the  foul's  fpirit  of  Nature,  and  the  Number  Three  of  God,  fo  that  the 
fpirit  of  the  foul,  when  it  imagineth  back  into  Nature,  into  the  Center  of  the  Wrath, 


Chap. '5.  cuid  the  Atigellcal  World,  53 

bfcth  the  Majefty,  and  in  the  Wrath  Hieth  out  above  the  Majcfty,  and  then  may  be  call- 
ed a  Reprobate  Devil  [or  caft-away?^^ 

g6.  The  Mind  may  underftand  the  Word,  and  the  forming  of  the  Word,  thus :  Ob- 
ferve,  when  the  Three-fold  Spirit  of  Man  faith  Schuf,  [which  fignifies  Crealed,]  then 
the  Mind  may  obferve  the  form  of  the  Generation  of  the  Word ;  firft,  the  fpirit  [or 
breath]  frameth  the  Word  in  the  Mouth,  and  not  in  the  Heart,  and  clofeth  the  Teeth 
together,  and  hiffeth  through  the  Teeth,  like  a  kindled  fire,  which  denoteth  the  Com- 
■prehcnfion  :  for  the  Lips  open,  and  the  hifllng  is  the  fire  from  whence  goes  the  Air  :  un- 
derftand it  thus. 

97.  Before  Time  [was,]  the  world  was  in  God,  but  without  Subftance:  Now  Lucif<a\ 
the  Great  Prince  out  of  the  Center  of  Nature,  awakened  and  kindled  the  wrath  and  fire, 
which  was  not  known  in  the  Eternity  -,  for  he  would  domineer  in  the  Might  of  the  Fire, 
above  God,  and  therefore  the  fourcc  of  Fire  became  his  Habitation. 

9S'.  And  we  mean  here  the  Hern  Fiat^  (viz.  the  Mother  of  Nature,)  the  fournefs  and 
hardnefs,  which  was  kindled  in  its  ftern  Might,  and  hath  in  the  Center  of  Nature  attradt- 
cd  together  the  fubftantiality  of  the. ftern  Matrix  out  of  the  NumberlefsEflences,  whence 
Earth,  Stones,  and  Metals,  have  come  to  be. 

99.  For  the  Center  was  '  Sulphur,  Mercurius,  and  Sal,  and  it  [the  Center]  was  but  ^ '  A  ^  [H 
Spirit,  but  in  the  ftern  Fiat  (in  the  ftern  fierce  attraftion)  it  came  to  be  fuch  hard  StoneSj    4^  V  V 
Metals,  and  Earth,  all  according  to  the  Forms  of  theEflences:  It  is  all  become  mate- 
rial :  that  which  [before  the  Time]  in  the  Nature  of  the  dark  wrathful  fubftantiality  ",  ■"  Ein  Ceflkö. 
was  only  as  a  raifed  duft,  became  in  the  attraction  wholly  grofs,  dry,  and  hard  ;  and  God  ^s  duft  of 
would  not  have  ic  fo  particularly  before  the  Majefty,  to  ipeak  in  a  Creaturely  manner-,  ^"boUed'as 
and  therefore  it  was  fuddenly  in  that  inftant  together  "  Created  to  a  proper  Center  of  its  j-^^n  ^3   a- 
own.  toms. 

100.  And  here  arifeth  the  Biflinßion  of  the  Three  Principles,  which  before  was  not  "  Or  con- 
known  :  for  they  were  in  one  only  Being,  and  were  only  known  in  the  °  Wifdom,  before  „"  cf/'t},. 
the  Majefty,  with  their  Difiin£lion.  _  _    Light. 

loi.  Obferve  the  meaning  right :  as  the  Mouth  formeth  the  word  Schliff,  [which  figni- 
fies Created,']  juft  fo  was  the  Creation  formed  :  for  the  Lips  open,  and  the  upper  Gums 
with  the  Teeth  touch  the  under  Lip,  and  the  fpirit  [or  breath]  hifleth  through  the 
Teeth  :  and  it  is  thus  ;  As  the  Lips  (viz.  the  outward  inclofure)  open,  fo  hath  the  Ma- 
irix  of  the  Genetrix  opened  itfelf,  viz.  in  the  Kindling :  The  hifllng  is  the  Fire,  and  out  of 
the  Fire  [goes]  the  Air,  as  a  fpirit  of  the  Matrix,  which  was  nov/  awakened,  and  was 
not  before  in  the  Center,  but  only  in  the  Wifdom  of  the  Number  Three. 

102.  The  Air  [wind  or  breath]  is  not  the  fpirit  of  the  Number  Three,  but  the  awaken- 
ed fpirit  out  of  the  Matrix,  viz.  out  of  the  Center  of  Nature  :  for  the  fpirit  of  the 
Number  Three  is  a  caufe  of  Nature,  and  hath  in  it  the  wifdom  j  but  this  [Spirit  of  the 
Air]  is  ivitbout  underftanding  as  the  fubftantiality  is. 

103.  And  as  the  F/r^  hath  its  original  from  the  Eternal  Liberty,  wherein  it  attaineth 
the  ftiarpnefs  of  the  wrathfulnefs  ;  fo  alio  the  Jir-fpirit,  from  the  Floly  Spirit,  which 
giveth  life  and  mobility  to  Nature  ;  fo  Nature  again  fendeth  forth  the  fpirit,  viz.  the 

Air,  out  of  its  virtue,  viz.  out  of  the  ■"  inanimate  fubftantiality,  and  hath  its  original  in  p  Dumb  at 
the  Fire.  -  _    fenfdeft. 

104.  And  obferve  further ;  how  in  the  word  Schuff,  [which  fignifies  Cr^^/f^,]  the  fpi- 
rit [or  breath]  thrufteth  the  impreftion  or  prefllire  from  the  Heart,  which  overtaketh  the 
kindled  fire,  and  holdeth  it  captive  :  and  fo  the  Water-fource  overtaketh  the  fire,  and 
■holdetb  it  captive. 

105.  For  the  Water  arifeth  from  the  fubftantiality,  and  from  the  being  overcome ;  and 


54 

'A 

'A 

'V 


Of  the  Wifdom  of  God, 


,*»» 


unap.  5, 


°  Or  Typi- 
f.e5,  denotes 
cr  becokecs. 


*  Or  dofure- 

»  Eflence, 
Being,  or 
Thing, 


>'  Scope  cr 
meaning. 


'•  Thcfecond, 


the'  Fire,  '  Atr,  *"  Water,  and  '  Earth,  are  all  gone  forth  out  of  the  du'  ■  of  ISIatuny. 
and  before  the  kindling,  were  ail  in  one  beings  but  with  the  kindling  were  known  in  four 
forms,  which  are  called  four  Elements,  and  yet  are  in  one  another  as  one,  and  there  is  no- 
more  but  one  J  there  are  not  four  Elements  in  Heaven,  but  one:  yet  all  the  four  forms 
lie  hidden  therein,  and  with  the  kindling  they  become  ailive,  and  now  they  ftand  in  the 
outward  fubftance,  comprehenfible  to  the  Creatures. 

106.  Obferve  alfo  further  ;  that  as  the  under  Lip  toucheth  the  upper  Teeth,  and  the 
Spirit  ftays  in  the  Mouth,  and  thrufteth  the  word  Schuff  t\\xo\i<3,h.  the  Teeth,  where  the 
Tongue  draws  back  towards  the  lower  Gums,  and  will  not  frame  the  word  Schaff,  but 
letceth  the  Spirit  thruft  it  through  the  Teeth  :  So  obferve,  the  Spirit  of  God  hath  driven- 
forththe  four  Ekmenls,  which  are  the  four  forms,  which  appeared  in  the  fubftance,  ex  Tema- 
rio  fanäo,  cut  of  the  Holy  Ternary,  into  the  outward,  and  made  an  inclofure  thereia 
[or  a  Firmament]  which  is  called  Heaven :  and  the  Holy  Spirit  ftays  in  Heaven,  and  lea- 
veth  the  four  forms  to  their  oix)n  Dominion,  and  then  they  appear  as  a  Principle  having 
power  of  their  own. 

107.  For  the  Tengue  "  fignifieth  the  Spirit  of  God,  and  the  four  Elements  [fignify]  the 
'  Spirit  of  the  Center,  together  with  the  Center  itfelf. 

108.  Thus  we  underftand  here  in  the  Word,  Three  Principles  •,  whereas  in  the  Origi- 
nal there  is  but  one :  for  we  underftand  by  the  kindling,  the  Center  of  Nature,  in  the 
Center  of  the  Globe  of  the  Earth,  and  that  in  the  Mairix  of  the  Genetrix,  there  is  a  very 
carneft  ftern  Dominion,  out  of  which  Earth  and  Stones  are  proceeded,  and  therein  one 
Principle  confifts. 

109.  And  then,  fecondly,  we  underftand,  that  there  is  a  Dominion  of  Meeknefs,  w^hich 
overcomes  the  Wrath,  and  holds  it  captive,  as  we  fee  in  the  fource  [or  property]  of  Wa- 
ter, that  it  captivates  the  Fire,  and  yet  the  property  of  the  Fire  remaineth  therein,  with 
its  whole  Dominion  of  all  forms  of  the  dry  hunger,  wherein  confifteth  the  j^yfs  of  Hell 
in  the  Anger  of  God.  Alfo  we  underftand,  that  there  is  the  *  Firmament  (between  thefe 
two  Principles)  which  is  called  Heaven,  by  the  fhut  Mouth,  both  in  the  Word  and  in- 
the  outward  ^  Subftancc.  For  the  Spirit,  the  Air,  giveth  Life  to  the  outward  meek  wa- 
ter, as  it  goeth  forth  with  the  preflure  from  the  Heart  through  the  Teeth  in  the  Word^ 
and  fo  there  is  a  Dominion  and  Life  Externally,  which  yet  arifeth  from  the  Internal,  and 
yet  the  outward  captivates  the  Inward. 

1 10.  And  thus  the  Spirits  of  the  Darknefs  lie  in  the  Abyfs,  captivated  in  the  [proper- 
ty, or]  fource  of  the  Anger,  and  have  no  power  of  their  own  in  this  world  ;  and  here 
the  fubtlety  of  the  Devit  m  the  Might  of  the  fire  is  caft  down  to  the  Ground,  in  the 

Jnkitig. 

111.  Open  the  Eyes  of  your  Minds,  you  Seekers,  and  feekhere  the  Abyfs,  wherein 
the  Devils  dwell  in  the  Elements,  and  not  <r/<ir  off,  as  if  they  were  far  abfent^  as  ye  have 
done  hitherto.    M^rk  this. 

112  And  we  underftand,  that  there  is  the  Third  Principle  in  the  /fori,  and  alfo  in  the 
power  of  Creating  :  for  the  Tongue  inciineth  to  the  lower  Gums,  and  lets  the  two  Do- 
minions go  away  through  the  Teeth,  anc  hoide:h  its  Dominion  without  any  awakening 
of  the  Heart.  ■: 

113.  Thus  obferve  the  ^  Ground  -,  the  fecond  Principle,  (viz.  the  Kingdom  of  God,) 
is  in  the  midft  in  both  the  Principles,  that  is,  is  not  av.'akened  or  enkindled  with  the 
kindling  :  for  it  remaineth  a?  it  was  from  Eternity,  and  is  not  altered  therein,  neither  in- 
creafed  nor  diminifhed  ;  in  the  Creation  there  is  nothing  added  nor  taken  away  from  it: 
and  ""  this  Principle  has  the  right  fpirit  of  wifdorr;  and  of  underftand ing  ;  which  has  fe- 
vered the  fierce  wrathful  and  the  meek  [Principle  afunder,]  and  each  of  them  has  its 
life  awakened  in  it. 


chap.  5«  and  the  Angelkai  f-y er  Id,  55 

1 14.  And  we  give  you  counderftand,  that  it  is  n-ticher  captivat"d  nor  fiiut  up  hy  the 
inward  or  the  outward  :  It  fprouteth  in  both,  tor  it  is  the  Might  of  both  :  In  tlic  Inward 

it  fprouteth  in  angry  •  Zeal,  with  great  wonders  and  powers,  where  all  forms  arc  v/ork-  'Or  jealou- 
ino-,  and  therefore  in  thofe  Creatures  ftick  all  wit  and  cunning,  craft  and   fubtlety,  as  in    '' 
xh(i  Devils,  who  bring''  to  pafs  all  Wonders  in  the  wrathful  Matrix:  as  the  Hiflorics   in  \  Or  to  be- 
the  world,  concerning  the  Children  of  Wrath,  teftify.  '"S- 

115.  And  in  the  Outward  it  Sprouteth  through  the  Mecknefs  with  the  power  [and  vir- 
tue] of  Life,  which  goes  forth  from  the  Heart  of  God,  through  the  Spirit  of  God  -,  and 
that  fprouting  [or  vegelaüon'\  is  called  Paradife^  and  is  a  fprout  in  the  Cnildren  of  God, 
together  with  which,  the  foul  alfo  fprouteth  :  for  in  this  fprouting  the  new  body  of  the 
foul  grows  in  the  [one]  Element^  in  the  fubftantiality,  before  the  Number  Three  in  Ter^ 
mrio  fanSio. 

116.  And  here  we  give  you  to  underftand  in  a  true  Ground,  as  we  certainly  know  it, 
that  the  Paradife  is  in  this  world,  and  alfo  without  this  world,  and  that  God  dwelleth  in 

this  world,  and  yet  is  "every  where;  and  the  fource  [or  property]  only  '  niuketh  the  dif^  '  ^'^  '-• 
ference. 

117.  For  the  Angelical  World  is  manifeftcd  in  the  Paradife,  but  it  is  apprehended 
only  in  the  paradifical  fource  [or  property,]  wz.  in  the  [one]  Element,  and  not  in  the 
going  forth,  in  the  Dominion  of  the  four  Elements. 

118.  For  the  Four  Elements  are  in  another  Principle  of  another  property  [or  fource,] 

alfo  have  another  Light,  viz.  the  Sun.     But  in  the  Pure  Element,  the  ^  things  of  this  ''  Subftanc»« 
world  is  only  as  a  figure,  which  is  not  palpable,  and  there  the  four  diftindiohs  are  in  one,  ^^  beii^gs. 
arid  that  maketh  no  Darknefs.     And  there  the  Liberty  of  God   without  Nature  fhineth 
in  the  Glance  of  the  Majefty,  but  in  the  four  Out-births  there  is  a  Darknefsy  for  the 
Things  [thereof]  are  grofs  and  palpable. 

119.  For  the  Heaven,  which  is  a  diftinftion  between  the  Kingdom  of  God,  and  the 
Kingdom  of  this  world,  is  a  Firmament  with  all  forms  of  Corporeity,  and  is  the  vail  on 
our  Eyes,  for  we  have  Firmamental  Eyes,  and  therefore  we  cannot  fee  the  Kingdom 
of  God. 

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

121.  For  the  outward,  in  the  four  Out-births  out  of  the  [pure]  Element,  (viz.  the 
Subflance  of  the  four  Elements,)  hath  a  beginning  and  end,  and  is  corruptible:  and  there- 
fore all  things  that  live  in  it  muft  corrupt. 

122.  For  the  Principle  of  the  Outward  World  palTeth  away  again  -,  for  it  hath  a  Li- 
mit, fo  that  it  goeth  into  its  Ether  again,  and  the  four  Elements  into  One  again,  and  then 
God  is  manifefted,  and  the  virtue  and  power  of  God  fprlngeth  up  as  a  Paradife  again 

in  the  [One'\  '  only  Element;  and  there  the  multiplicity  or  variety  of  things  come   into  '  Etcrnd. 
one  again  ;  but  the  figure  of  every  thing  remaincth  ftanding  in  the  [one]  only  Element. 

123.  For  all  things  are  come  to  a  corporeal  fubftance  (to  [the  manifeftation  of  ]  God's 
works  of  wonder)  that  they  might  be  feen  Eternally  by  the  Creatures,  viz.  Angels  and 
Men  :  which,  before  the  time  of  the  world,  were  manifefted  only  in  the  fVifdom  of  God, 
and  now  fhall  Hand  in  fubftantiality  in  the  prefence  of  God. 

124.  Ye  dear  children  of  God  (in  Chriß  Jefui)  open  the  eyes  of  your  Mind  :  raifc 
your  mind  up  out  of  this  world  into  the  Element  before  God,  [that  is,  into  the  glajfy  fea^ 
or  Angelical  world :]  and  the  Creation  ftiall  be  righty  Ihown  to  you  here,  and  let  not  the 
Sophifters  and  Jugglers  befool  you,  and  lead  you  aftray. 

,125.  For  the  Paradife,  which  the  fouls  of  the  holy  children  of  God  go  into,  (when 


56 


Of  the  Wifdom  of  Cod, 


'Refolution 
and  purpofes 
into  God  and 
Goodnefs. 


*  Breath. 


Chap.  5. 

the  body  deceafeth)  is  in  the  very  place  where  the  body  deceafeth  :  It  is  alfo  in  the  Earth, 
it  is  in  all  the  four  Elements ;  not  divided,  but  entirely  every  where. 

_  126.  For  in  the  pure  Element  (out  of  which  the  four  Elements  proceed)  is  the  Para- 
dife  :  it  is  a  fprouting  out  from  the  fubilantiality  before  God :  its  life  and  underftanding 
is  the  Holy  Spirit  of  the  Number  Three  of  God  ;  its  Light  is  the  glance  of  the  Majefty 
of  the  Number  Three  ;  the  Matter  only  is  about  the  Outward.  When  the  four  Elements 
ID  Man  break,  then  is  the  foul  already  in  the- Paradife,  or  in  the  Abyfs  of  the  Center  in 
the  Dark  Matrix,  all  according  to  that  wherein  the  foul  was  grown  in  this  [life]  time  upon 
Earth. 

127.  If  it  has  fct  its  ''  imagination  upon  God,  then  it  is  grown  in  Paradife,  and  the 
fluffed  dark  body  hath  but  covered  it,  during  this  [life]  time. 

128.  But  if  it  be  grown  in  the  flern  wrath,  in  falfehood  and  in  pride,  to  fly  out  a- 
bove  Paradife,  then  it  flies  in  high-mindednefs  in  the  ftern  Matrix  aloft  over  Paradife 
out,  and  cannot  get  inwards  into  the  Meeknefs  ;  and  there  it  is  in  Hell  with  the  proud 
Devil. 

129.  For  after  this  life,  there  is  no  regeneration  more  ;  for  the  four  Elements  and  the 
outward  Principle  (wherein  the  Genetrix  ftood  in  the  working  and  Creating)  are  gone  -, 
it  has  no  more  to  expedt  after  this  Time,  but  only  (when  at  the  end  of  this  Time,  this 
Principle  fhall  go  into  the  Ether,  that  the  fubftantiality  which  hath  been  from  Eternity, 
fhall  be  free  again)  that  it  fhall  get  a  body  again  out  of  the  property  [and  fource]  of  its 
cwn  Mother,  where  then  all  its  works  in  its  Mother  fhall  appear  before  it, 

130.  For  -the  Lafl:  Day  is  only  to  awaken  again  that  which  flept,  and  to  break  the 
Death  which  is  in  the  four  Elements :  For  the  vail  muß  he  done  away,  and  all  that  which 
is  generated  out  of  the  Eternal,  mufl:  fpring  up  again  and  live. 

131.  But  that  which  is  Generated  out  of  the  Death,  viz.  out  of  the  four  Elements, 
as  the  Beafls,  and  every  living  Thing  of  the  four  Elements,  attains  no  body  any  more  ; 
and  if  the  fpirit  of  it  be  generated  only  in  the  four  Elements,  it  breaketh  with  the  four 
Elements  alfo,  and  the  Figure  only  remaineth  of  the  Elementary  Subflance,  viz.  of  the 
four  Out-births. 

132.  But  that  which  is  out  of  the  Eternal  (out  of  the  Center  of  the  Eternal  Life)  is  and 
remaineth  for  ever  :  even  all  words  and  works. which  are  generated  out  of  the  Eternal, 
remain  in  the  Subfiance  of  the  Figure  :  but  they  cannot  remain  for  ever  in  the  Spirit  and 
power,  for  a  word  of  a  ^  Spirit  doth  not  proceed  from  the  Eternity,  but  hath  its  begin- 
ning in  the  outward  Principle. 

133.  And  therefore  every  Spirit  will  have  joy  and  forrow  in  its  works  and  words  in 
Eternity,  all  according  as  it  is  in  its  place  and  fource,  or  property.  For,  when  the 
Spirit  fhall  confidcr  with  itfelf  its  fource  [or  condition,]  and  why  it  is  in  the  place  where  it 
is,  then  the  fource  or  property  of  its  words  and  works  afcend  in  it ;  and  giveth  it  joy  or 
forrow,  according  to  the  condition  or  fource  and  place  that  it  is  in,  every  one  in  [that 
which  is]  its  ÖTOK  duly. 

134.  But  you  mufl:  know,  that  the  fins,  evil  works  and  words  of  the  new  Reg^nerat* 
in  Cbrifl,  fprout  out  from  the  Death  of  Chrifl:,  (into  which  the  Children  of  Chrift:  are  a- 
gain  entered  from  their  fins,)  and  fhall  receive  another  fource  [or  property  :]  and  in  the 
beholding  and  conjideritig  of  them,  the  Spirit  fh;Ul  make  a  Bynm  of  thanks  to  the  praife 
of  God's  works  of  wonder  ;  as  Efaias  faith.  Though  your  fins  were  red  as  blood,  (if  you 
turn,)  they  ßjüllbe  aswool,  white  as  fnow.  And  yet  you  mufl:  know,  that  in  the  life  ro 
come  they  fliall  appear  in  the  Figure,  but  in  another  fource  [or  property.]  Marti  th.\Sy 
ye  children  of  God,  for  much  is  herein  contained. 

135.  From  this  Ground  we  know,  that  Adam  in  his  Innocence  before  his  fleep,  (which 
fjgnifieth  Death,  when  he  had  imagined  into  che  fpirit  of  the  four  Elements,)  was  in  this 

3  world 


Chap.  5.  and  the  Angelical  World.  57 

world  in  Parad'ife  ;  and  yet  it  might  well  be  faid,  not  in  this  world  ;  he  was  Indeed  in 
this  world  upon  the  face  of  the  Kardi,  but  in  a  paradifical  fource  [or  property]  in  the 
Dominion  of  the  [onepurel  Element^  and  not  in  the  four  Elements. 

136.  But  when  he  entered  into  the  four  Elements,  he  Emered  into  Death,  and  his  bo- 
dy became  like  a  Beaft  ;  and  the  Earth  was  curfed  from  the  Lord,  fo  that  it  bore  no 
more  Paradifical  Fruit :  For  Adam  was  driven  out,  into  the  outward  Principle  :  and  there 
he  muft  eat  Earthly  Fruit,  and  open  [or  manifeft]  the  Wonders  of  the  Outward  Princi- 
ple, and  fo  he  inftantly  became  Earthly. 

137.  For  his  body  was  from  the  Earth,  and  Created  out  of  the  Earth,  but  it  was  not 
Earth,  [no  more  than  Gold  is  Earth,  though  it  groweth  in  the  Earth,  and  proccedeth 
from  the  Earth,]  for  it  was  Ex  Mitrice,  ex  Majfd  ;  [from  the  Matrix,  out  of  a  Mafs  ;] 
underftand,   out  of  the  fubftantiality,   out  of  which  the  Earth  was  originally  generated  i 
and  created.     The  pure  Element  is  alfo  in  the  Earth,  as  alfo  Paradife  :  and  it  is  only  the 

fource  [or  property]  that  maketh  the  alteration,    wherein  the  Light  of  God  is  detained. 

1 38.  A'lr.n  would  be  as  God  in  all  the  Three  Principles  -,  and  the  Serpent  alfo  perfuad- 

ed  Aiv  to  it,  that  if  flie  would  Eat  of   the  fru  t  of  the  Earth,    fhe  (liould  know  good  -  , 

and  evil :  indeed  evil  enough,  care,  mifery,   and  forrows,    in  the  Death  of  the  four  E- 

lements. 

139.  And  therefore  feeing  the  four  Elements  mufl;  break,  thence  it  is,  that  ■"  C^rr/^/)-  '■  Tranfitori- 
tionh  in  Man's  Body  ;  and  the  foul  (which  is  taken  out  of  the  Eternal)  remaineth  in  the  "5''.  or  pe- 
Etcrnal :  rherciore  thu-re  muft  come  a  heavenly  body  out  of  the  pure  Element  again,  out  ""»^blentfs. 
of  the  fiibitantialit/  [which  is]  before  God,  out  of  the  Matrix  of  tlie  Earth,  like   the 

firft  Body  which  was  in  A''m,  and  muft  '  receive  our  human  foul  into  it,  and  ''  Enter  in-  '  Or  afTume 
fc  Dea:b,ind  bring  us  out  of  Dtath  on  the  Crofs  into  the  Element  again,  into  the  fubftanti-  °"''  human 
ality  in  the  prefence  of  God,  in  '■Te-inanim  fanSfum :  [inro  the  Holy  Ternary:]  For  A-   °^\  ^^a- 
dani's,  foul  was  taken  on  the  Crofs  in  the  Eternal  Qntc-,  where  the  Heart  of  God  arifeth  Death, 
from  Eternity,  and  was  breathed  info  the  Created  Bo:ly  d  Adam  from  the  Spirit  of  God: 
and  therefore  the  Heart  of  God  m:!jr  '  beccne  Ajc;:.  ■  Or  be  in- 

140.  And  as  Adam  was  entered  into  the  Eardily  Crofs,  into  the  Death  of  the  four  Ele-  «Parnate, 
ments  ;   fo  muft  the  Kf-o  Adsm  (Ojiiß)  fnffer  himfelf  to  be  ""  Hanged  on  tie  Earthly  "  CrucMed. 
Crofs,  and  enter  into  the  Earthly  Elementary  Death-,  for  Death  ftickethnot  only  in  the 

Earth,  but  alfo  in  the  Air,  and  Ada-.i  dcTired  alfo  with  his  Imagination,  not  [to  enter]  in- 
to the  Earth,  but  into  the /fir;  he  lufted  after  the  5/:7>-7V  of  the  Principle  of  this  world, 
and  it  laid  hold  on  him  :  And  fo  he  fell  aiib  into  the  Earth. 

14t.  For  the  four  Elements  are  altogether  in  one  another,  and  the  Gri7?^«i  [or  Founda- 
tion] upon  which  they  ftand,  is  the  Fire  of  the  fierce  Anger  of  God,  wherein  the  Devils 
dwell,  as  is  above  mentioned. 

142.  *  And  fo  the  N^^io  Ada;n  (Chrift)  niuft  enter  into  the  Abyfs  of  the  four  Elements,  »  Now. 
vix.   into  the  Hf  lllfh   Fire  of  the  Wrath,  and  "  prefs   through  the   Hell   of  the  wrath,  "  Or  paf«. 
through  Death,  and  bring  the  human  foul  again  into  the  Pdradife  of  God. 

143.  And  therefore  the  New  Adan  (Chnß)  was  [Tempted  or]  Tried  forty  D.iys  in  the 
"Wildcriiefs,  whether  he  could  ftand  in  the  Paradifical  fource  [or  property,]  and  fo  eat 
only  Paradiffcal  Fruit,  which  groweth  in  the  fource  [or  property]  from  the  Elfences  of  the 
Spirit  of  God  ;  and  there  he  did  eat,  ex  verbo  Domini,  [of  the  Word  of  the  Lord,]  and 
not  at  all  of  the  four  Elements. 

144.  For  he  did  bear  alfo  the  Earthly  Image,  and  there  the  New  Heavenly  muft 
overcome  the  Earthly,  and  the  foul  muft  enter  again  into  the  new  heavenly  body, 
that  the  Earthly  may  hut  only  hang  to  it :  And  thus  alfo  was  Adam  Created  in  the  be- 


ginning. 


I 


58  Of  the  U^orldy  and  of  Paradife,  Chap.  6. 

145.  He  was  to  cat  of  Paradife,  whofe  Property  fliould  rule  over  the  Earthly  ;  and 
though  he  was  in  tlie  four  Elements,  yet  he  was  to  live  in.  the  Pure  Element,  and  then 
he  might  have  continued  fo  Eternally  ;  though  the  Outward  Principle  fliould  be  broken, 
yet  he  fliould  have  remained. 

146.  For  he  was  in  Paradife,  and  not  in  the  four  Elements ',  but  when  he  entered  into 
them,  he  entered  into  Death  ;  and  the  Anger  of  God,  in  the  Abyfs  of  Hell,  captivated 
the  foul,  which  Cbriß  brought  forth  from  thence  again. 

147.  O  ye  Children  of  Men  !  Mark  what  is  revealed  to  you,  do  not  account  it  a  fiflion 
and  a  Hiftory.  It  is  known  inl'ernario  San£io,  in  the  open  feal  of  the  Seventh  Form,  in 
the  Center,  therefore  confider  what  it  is. 

148.  Hereby  is  fignified  to  you  the  final  breaking  of  the  outward  Principle  :  Trim  your 
Lamps,  the  Bridegroom  is  ready,  his  Trumpet  foundeth,  the  Seventh  Angel  from  the 

•  Or  Bniihed.  Throne  of  Heaven  foundeth ;   The  Myfteries  of  the  Kingdom  of  God  fliall  be  °  accom- 

pUßedzX.  the  time  of  his  founding,  and  then  there  is  no  time  more  in  the  four  Elements ; 

but  then  the  Eternal  Time  in  the  Element  in  the  Life  of  God,  and  the  Time  in  the  Abyfs, 

goeth  on. 
»  From  the  1 49.  Go  cut  from  the  ''  Languages  in  Babel :  for  we  all  fpeak  but  one  only  Language 

Confufian  of   jn  Jerufalem.     Babel  burneth  in   the  Fire,    [or  confounded  Chriftendom  is  kindled  in 
Tongues.        Wars,  Contention,  and  Strife,  in  Famine,  and  Peftilence,  in  the  Anger  of  God.]    A~ 

men. 

The  Sixth  Chapter. 

'The  Two    Gates :    Of  the  World,    and  alfo   of  Paradfe :    mofl 

highly  to    be   conßdered. 

Jote;  more  I.  Fl^CÜ^Ö??^  E  have  fhown  you  before,  the  Ground  of  the  Language  cf  Nature, 
«f  the  Lan-  ^  (^^  -^  how  Adam  gave  Names  to  Ez-ery  thing,  and  out  of  what  God  fpoke 
;uageofNa-       ^^  ^^^     jq  Adam,  viz.  out  of  the  Life  of  the  Birth,    as  we  fpeak  at  this 

very  Day  :  and  if  we  confider  ourfelves  therein,  we  find  the  whole 
Ground  in  Heaven  and  in  this  world:  and  we  fee  it  weil  enough 
with  Earthly  Bodily  Eyes,  that  it  is  true  :  we  need  no  other  Tcfti- 
mony,  than  the  Great  Book,  Heaven  and  Earth,  the  Stars  and  Ele- 
ments, together  with  the  Sun,  wherein  we  well  know  the  fimilitude  of  the  Deity. 

2.  And  yet  a  thoufand  times  better,  in  ourfelves,  if  we  know  and  confider  ourfelves  ; 
for  the  Spirit  giveth  every  taing  its  Name,  as  it  ftandeth  in  the  Birth  in  itfelf ;  and  as  it 
formed  them  in  the  beginning,  in  the  Creation,  fo  it  alfo  formeth  our  Month ;  and  as 
they  are  generated  out  of  the  Eternal  Being,  and  are  come  to  a  fubftance,  fo  the  human 
Word  goeth  alfo  forth  out  from  the  Center  of  the  Spirit,  in  fliape,  property,  and  form, 
and  it  is  no  other,  than  that  the  Spirit  maketh  fi.ich  a  fubftance,  as  the  Creation  itfelf  is, 
•when  it  expreflTcth  the  form  of  the  Creation. 

3.  For  it  formeth  the  Word  of  the  Name  of  a  Thing,  in  the  Mouth,  as  the  "Thing  was 
in  the  Creation  :  And  hereby  wc  know  that  we  are  God's  Children,  and  Generated  of  God  : 
for  as  God  from  Eternity  hath  had  the  fubftance  of  this  World  in  his  Word,  which  he 


tire. 


Chap.  6.  Of  the  U^orkl-,  and  of  Paradfe.  59 

hath  always  fpoken  in  his  Wifdom,   fo  we  have  "^  it  in  our  Word  alfo,  and  wc  fpeak  it  ■>  that  fub- 
forth  in  the  Wonders  of  his  Wifdom.  _  J^°'/'  ^y* 

4.  For  God  is  himfelf  the  '  Being  of  all  Beings,  and  we  are  as  Gods  in  him,  through  ^^^^_ 
tvhom  he  revcaleth  himfelf ;  wc  fee  tliat  a  Bead  cannot  exprcfs,  [wz.  it  cannot  give  any  '  En,  Entium, 
thing  its  name  according  to  its  property,]  which  is  becaufe  it  comes  not  out  from  the  Eter-  EjfMia  EJftn- 
nity  as  Man  doth,  it  bleateth  and  barketh,  as  the  form  of  the  Out-birth  of  the  four  Ele-  '^^^J!^'    f^' 
ments  is,  and  hath  no  higher  Spirit  than  the  Elements  are,  tliough  their  flitting  fenfes  [or  ß^J^arüm'. 
perceptions]  are  from  the  '  Conftellations,  which  yet  are  dumb  [or  inarticulate,]  and  with-  f  Or  Surs. 
out  '  comprchenfion  of  any  fubftance.  '  Or  Expref- 


/^. 


0 


Now  therefore  wc  v/ill  fet  before  you  the  Ground  of  the  Heavens,  the  Stars  and  E-  f'o"- 


Icments,  fundamentally^  that  you  may  yet  fee  what  is  Heavenly,  and  what  is  Earthly 
what  is  Tranfitory  and  Mortal,  and  what  is  Eternal  and  Permanent.  To  which  end  only 
vv'c  have  purpofed  to  ourfelves  to  write  this  Book  ;  not  to  boaft  of  our  high  knowledge, 
which  is  in  God,  and  is  no  worldly  profit  to  us,  but  out  of  Love,  in  Cbrifi,  as  a  Servant, 
and  Minifter  of  Chrift  ;  to  feek  the  loft  Sheep  of  the  Hoitfe  of  the  Ifrael  of  God. 

6.  For  the  Lord  hath  both  the  willing  and  the  doing  in  his  hands  -,  we  are  able  to  do 
nothing  ;  alfo  our  Earthly  Reafon  underftandeth  nothing  :  we  are  yielded  into  our  Mother's 
Bofom,  and  do  as  the  Mother  fhoweth  us,  we  know  not  of  any  body  elfe,  we  are  not 
born  with  it,  from  the  wifdom  of  this  world,  neither  do  we  undcrftand  it  ;  but  what  is  bc- 
flowed  upon  us,  that  we  beftow  again  ■,  and  wc  have  no  other  purpofe  herein,  neither  do 
we  know  to  what  end  [wc  muft  write  thefe  high  things,]  but  merely  what  the  Spirit 
fhoweth  us,  that  we  fet  down. 

7.  And  thus  we  labour  in  our  Vineyard,  into  which  the  "  Maßer  of  the  Houfe  hath  '  Or  Fatkn 
put  us,  hoping  alfo  to  eat  of  the  pleafant  fweet  Grapes,  which  indeed  we  have  very  often 

received  out  of  the  Paradife  of  God.  We  will  fo  fpeak  as  for  [the  ufe  of]  many,  and  yet 
we  think  wc  write  it  but  for  ourfelves,  all  which  is  hidden  in  God  :  for  the  fiery  driving 
will  have  it  fo,  as  if  we  did  fpeak  of  and  for  Many  ;  and  yet  I  know  nothing  of  it. 

8.  Therefore  if  it  fliall  happen  to  be  read,  let  none  account  it  for  a  work  of  outward 
Reafon ;  for  //  hath  proceeded  from  the  Inward  hidden  Man,  according  to  which  this 
hand  hath  written  without  refpe6l  of  any  perfon. 

9.  And  therefore  we  exhort  the  Reader,  that  he  will  enter  into  himfelf,  and  behold 
himfelf  m  the  Inward  Man,  and  then  we  fhall  be  very  fweet  and  acceptable  to  him ;  this  wc 
fpeak  ferioudy  and  faithfully. 

10.  When  we  confider  ourfelves  rightly,  in  this  "  knowledge,  we  fee  clearly,  that  hi-  «  Or  de- 
thcrto  we  have  been  locked  up,  and  led  as  it  were  blindfold  ;  and  they  are  even  the  fcription. 
Wife  of  this  world,  who  have  fhut  and  barred  us  up  in  their  Art  and  Reafon,  fo  that 

we  7nuß  [be  tied  to]  fee  with  their  Eyes,  both  in  Philofophy  and  "  Theology.  «  Diviuity.' 

1 1.  And  this  Spirit,  which  hath  fo  long  led  us  captive,  may  well  be  called  the  An'i- 
chrift,  I  find  no  other  Name  in  the  Light  of  Nature,  which  I  can  caii  it  by,  but  the  An- 
ticbrift  in  Babel. 

12.  Obferve  it  well,  and  you  fhall  fee  it  riding,  it  fhall  rightly  be  fhowed  to  you, 

you  need  no  fpeftacles,  or  ^  Academy,  [to  fee  it  withall  :]  It  rideth  over  the  whole  world,  V  Or  Univ-er- 
in  all  Corners,  Cities,  Towns  and  Villages,  over  body  and  foul:  and  therefore  the  Angel  lity. 
in  the  Rtvelation  bids  us.  Go  out  from  it. 

13.  It  is  fo  proud,    that  it  rideth  aloft  over  Heaven  and  Earth,   yea  over  the  Deity  ; 

it  is  [like]  a  ^  King  riding  over  the  Principle  of  this  World,  and  over   Hell.     But  ^  Or  Quefr.. 
whither    wilt  thou  ride,    thou  proud  Woman  ?    when  this    Principle  breaketh,    tbou 
art  then  without  God  with  all  Devils.     Why  doft  not  thou  ftay  here  among  the  Children  ? 

14.  O  Adam!  if  thou  hadfl  not  mounted  upon  the  proud  Beaft,  thou  hadft  remained 
with  the  Children  of  God  in  Paradife  :  What  doth  it  avail  thee,  that  thou  rideft  in  a 

I  2 


6o  Of  the  Worlds  and  of  Paradife.  Chap.  6. 

Itrange  Principle,  over  God  ?  Were  it  not  better  for  you  to  be  in  God  ?  What  availeth 
your  Aftral  wit,  that  you  ride  as  you  own  God  in  Pride  ?  you  ride  merely  in  Diath :  Who 
will  bring  you  out  from  thence,  if  you  light  not  off  from  your  iJc-r^  J*  There  is  none 
neither  in  Heaven  nor  in  this  world,  that  can  bring  you  out  from  thence,  but  only  a 
lowly  fimple  (lain  Lamb,  who  hath  7iot  the  wifdom  of  this  world.  How  will  you  get 
cut,  when  you  ride  upon  a  Dragon  ?  The  Lamb  fleeth  before  ily  Benß,  it  will  not  bring 
thee  into  its  Pafture. 

15.  If  you  Light  off,  and  pull  off  your  DrefTing,  and  go  in  the  form  of  a  Cl'i/d  to 
the  Lamb,  then  you  may  catch  it,  it  goeth  willingly  with  you,  if  you  play  like  a  child 
with  it  in  fimplicity  ;  you  muft  not  ride  upon  it :  But  if  you  [offer  to]  ride  upon  ir,  it 
fleeth  from  you,  and  youßnd  not  its  Pafture,  neither  can  you  light  off  your  Beaft,  it  will 
not  let  you,  it  holdeth  you  faft,  unlefs  you  hear  the  bleating  [or  voice]  of  the  Lar,ib  -,  at 
v/hich  the  Beaft  trembleth,  and  falleth  to  the  Ground,  and  then  you  may  flee  [or  go  out 
from  Babe!.}  If  you  underftand  not  this,  you  are  held  fofi  by  the  Beaft,  and  you  ride  in 
Babel'm  the  Confufion. 

16.  My  dear  feeking  and  hungry  Mind,  if  you  would  fain  be  releafed  from  the  Beaß^ 
confider  what  we  here  ftiall  ftiow  you  ;  we  will  not  pufti  with  horns,  and  call  you  with 
the  Dragon  into  the  Abyfs,  do  but  light  off,  and  incline  your  ear  to  the  voice  of  the 
Lamb,  go  forth  from  your  outward  Man,  into  the  Inward  Man,  and  fo  you  ßall  come 
to  your  true  Native  Country,   into  Paradlfi. 

1 7.  The  defirous  Seekers  have  found  out  many  difficult  things,  and  brought  them  to 
light,  and  always  thought  to. find  the  Pearl  of  the  Creation  oi  this,  world,  and  it  had 
been  much  nearer  found,  but  that  the  Time  of  the  ßventh  Seal  or  Angel  was  not  yet 
come  -,    the  fix  Angels  muft  firft  found  their  Trumpets,  and  pour  forth  their  Vials  : 

>  The  foinier  therefore  none  fhould  contemn  ^  another,  for  he  knoweth  not  under  what  voice  every 

7ealou5  Seek-  ^^^  j^^^^j^  ^^^,^  .  ^^^^^  ^.j^^j.  j^  b  come  to  pafs,    which  fliould  "  come  to  pafs. 

'"uone.  i8-  Yet  every  one  hath  been  free  [or  at  Liberty}  to  go  out  from  the  Seal :  for  the  Sun 

«  Be  done,      of  Righteoufnefs  hath  fliined  ^  from  the  Eaft  to  the  Weft  :  If  any  one  has  immerfed  him- 

*  From  the      f^jf  ;„  the  Darknefs,  God  is  not  to  be  blamed  for  it. 

Riling  10  ths         j^_  yi^g  j^jj^  q£  QqJ^  ^^^  3jjQ  ji^g  ^Ygy  to  Lifp^  /j  -doritten  in  our  Hearts  :  It  lies  in  no 

''^Wi'iljr  till,  man's  '  fuppofition  and  knowing,  nor  in  any  Hiftorical  Opinion,  but  in  a  Good  will  and 
Well-doing.  The  will  leadeth  us  to  God,  or  to  the  Devil ;  it  availeth  not,  whether  thou 
haft  the  Name  of  a  Chriftian,  Salvation  doth  not  confift  therein. 

20.  A  Heathen  and  a  Turk  is  as  near  to  God,  as  thou,  who  art  under  the  Name  of  Chrift  : 
'  Orleadeft  a  jf  fj^Q^  f  bringeft  forth  a  falfe  ungodly  Will  in  thy  Deeds,  thou  art  as  much  without  God, 
wicked  hfe.     ^^  ^  Heathen  that  hath  no  defire  nor  will  to  God. 

21.  And  if  a  7z/ry^  feeketh  God  with  Earncftr.efs,  though  he  walketh  in  blindnefs,  yet 
»Heap  or  [jg  jj  of  the  ^  Number  of  thofe  that  are  children  without  underftanding,  and  he  rtachelh  to 
Company.  q^^  ^-^^  ^y^^  children  which  do  not  yet  know  what  they  ßfeak  :  for  it  lies  not  in  the  know- 
•>  Orpurpofe,  ing,  but  in  the  "■ /^7//. 

and  refoluti-  ^2.  We  are  all  blind  concerning  God  ;  but  if  we  put  our  earneft  will  into  '  God,  andde- 
f"„  a  nd  f'^^  ^'^^  ^^^"  ^^  receive  him  into  our  will  ;  fo  that  we  are  born  in  him  in  our  Will.  For 
Goodnefs.       by  the  will,  this  world  was  made,  alfo  our  life  and  all  our  doing  ftand  in  the  will. 

23.  Or  do  you  fuppofe  we  fpeak  without  knowledge,  and  alone  ?  [by  ourfelves .?]  No  •, 
»  Choir.         the  Book  of  the  Revelation  of  Jefus  Chrift  ftiows  us,  that  the  innermoß  "  Gurt  (ß  the  Tem- 
ple ßjall  be  caß  out.,  and  given  to  the  Heathen.,  who  know  not  the  Name  of  Chrifr,  but  prefs 
with  earneftncfs  into  God,  and  fo  they  eome  to  him  ignorantly. 

24.  And  this  is  that  which  Ifaiah  faith  ;  /  amßcund  cß  than  that  [ought  me  not.,  neither  did 
1  jI;HOVaH.  they  enquire  aßter  me.     For  my  Name,  the^  LO  RD,  wis  net  nv-aled  unto  them  :  and  thus 

they  are  children  nor  in  Name,  but  in  Will:  But  when  the  Driver  goeth  away  to  his 


Chap.  6.  Of  the  Worlds   mid  of  Paradife,  6i 

OTO«  place,  then  we  live  together  as  Children,  with  our  Father  AJam,  (in  Chriß,)  out  of 
whofe  Loins,  life,  and  fpirit,  we  are  all  propagated,  and  begotten  to  life  through 
Chriß. 

25.  Or  doft  thou  boaft  of  thy  Calling,  that  thou  art  a  Chriftian,  or  a  Jew  ?  Indeed  let 
thy  Converfation  be  accordingly,  or  elfe  thou  art  but  a  Heathen  in  the  Will  and  in  the 
Deed.     He  that  knozvetb  his  Mc^fier^s  I  Fill  and  doth  it  not,   viufi  receive  many  fir  i pes, 

26.  Or  dort:  thou  not  know  what  Chrift  faid  concerning  the  two  Sons ;  when  the  Father 
faid  to  one  of  them,  go  and  do  fuch  a  thing,  and  he  faid  he  would,  and  the  o'.her  faid 
no  ;  and  the  firft  went  away  and  did  it  not  ;  but  the  other  that  faid  no,  went  away  and  did 
it,  and  fo  performed  the  will  of  his  Father :  and  the  other  that  was  under  the  Name  of 
Obedience,  [or  who  in  word  was  obedient,  or  had  the  name  to  be  fo,]  did  it  not. 

27.  And  we  are  all  fuch,  one  and  other,  we  bear  the  name  of  Chrift,  and  are  called 
Chriftians,  and  are  within  his  Covenant  :  we  have  faid  yes,  we  will  do  it ;  but  they  that 
do  it  not,  are  uitprofitable  fervants,  and  live  without  the  will  of  the  Father. 

28.  But  if  the  Turks  (as  alfo  the  Jews)  do  the  Father's  will,  who  fay  to  Cbrifi  No, 
and  know  him  not.  Who  is  now  their  Judge,  to  thrufl:  them  out  from  the  will  of  the 
Father  ?  Is  not  the  Son  the  Heart  of  the  Father .-'  and  then  if  they  honour  the  Fa- 
ther, they  lay  hold  alfo  on  his  Heart :  for  without,  or  beyond  his  Heart,  there  is  no 
God. 

29.  Or  doft  thou  fuppofe,  that  I  ™  csnfirm  them  in  their  blindnefs,  that  they  fhould  "  Or  encou- 
go  on  as  they  do?    No  :    I  fliow  thee  thy  blindnefs,  O  thou  that  beareft   the  name  of  "S^- 
Chrift  !  a7!d  thou  judge fi  others,  and  yet  drfi  the  fame  thing  which  thou  judgeß  in  others,  and 

fj  thou  wilfully  hring<fi  the  judgment  of  Gcd  upon  thyfelf, 

30.  HE  that  faith.  Love  your  enemies,  do  well  to  them  that  perfecuie  you,  doth  not  teach 
you  to  judge  and  defpife,  but  he  teacheth  you  the  way  of  Meeknefs :  you  fhould  be  a 
Light  to  the  world,  that  Heathens  might  fee  by  your  works  that  you  are  the  Children  of 
Gcd. 

31.  If  we  confider  ourfelves  according  to  the  true  man,  who  is  a  true  fimilitude  and 
Image  of  God,  then  we  find  God  in  us,  and  ourftlves  without  God.  And  the  only  re- 
medy confifteth  herein,  that  we  enter  again  into  ourfelves,  and  enter  into  God,  in  our  hi d- 
dm  Man.  ]f  we  incline  our  wills  in  true  earneft  finglenefs  to  God,  then  we  go  with 
Chrift  out  of  this  world,  out  from  the  Stars  and  Elements,  and  enter  into  God  •,  for  in 
the  will  of  Reafon,  we  are  children  of  the  Stars  and  Elements,  and  the  Spirit  of  this 
world  ruleth  over  us. 

32.  But  if  we  go  out  from  the  will  of  this  world,  and  enter  into  God,  then  the  Spirit 
of  God  ruleth  in  us,  and  eftablifheth  us  for  his  children  ;  and  then  alfo  the  Garland  of 
Paradife  is  fet  upon  the  foul,  and  then  it  becometh  a  child  without  underftanding  as 
to  this  world,  for  it  lofeth  the  Mafter  [or  Ruler]  of  this  world,  who  formerly  ruled  it 
and  led  it  in  Reafon. 

33.  O  Man!  Confider  who  leadeth  and  driveth  thee  ;  for  Eternally  without  end,  is 
very  long  :  Temporal  honour  and  Goods  are  but  drofs  and  dung  in  the  fight  of  God  :  It 
all  falleth  into  the  Grave  with  thee,  and  cometh  to  nothirig  :  but  to  be  in  the  will  of  God, 
is  Eternal  Riches  and  honour  :  there,  there  is  no  more  care,  but  our  Mother  careth  for  us, 
in  whofe  Bofom  we  live  as  children. 

34.  Thy  Temporal  Honour  is  thy  "  Sn^re,  and  thy  Mifery  in  Divine  hope   [and  con-  "  Pi't-fall 
fidence]  is  thy  Garden  of  Roles:    Patience  is  a  precious  herb;  O  how  glorioudy   wilt  Trap,  or  Gin. 
thou   be  crowned  !  what  is  brighter  than  the  Sun  ?  and  yet  thou  fhalt  be  far  brighttr  ; 

thou  wilt  obtain  a  Garland  in  Tcmario  San5Jo,  [viz.  in  the  Angelical  World,  in  the  Eternal 
ElTcntiality,  before  the  Holy  Trinity.] 


6  z  Of  the  Worlds  and  cf  Paradife.  Chap.  6. 

35.  Or  doft  thou  fuppofe  again,  thatwefpeak  hiftorically  ?  No,  We  fpeak  the  very 
life,  in  our  own  knowledge  [or  Experience,']  not  in  an  Opinion  from  the  mouth  of  ano- 
ther, but  from  our  own  Mouth  :  we  fee  with  our  own  Eyes  •,  which  we  boafi:  not  of, 
for  the  Power  is  the  Mother's  -,  but  we  exhort  thee,  to  enter  into  the  Bofom  of  the  Mo- 

"  (u'  ^'^"^^'^^    t\\tr,  and  learn  alfo  to  fee  with  Z^^y  COT«  Eyes :  fo   long  as  you  fuffer  yourfelves  to  be* 
^  ^'^^'  ro.  ked  in  a  Cradle,  and  defire  the  Eyes  of  others  [which  are  Arrange  Eyes  in  refpecfl  of 

your  own]  you  are  blind.     But  if  you  rife  up  from  the  Cradle,  and  go  to  the  Mother, 

then  you  fhall  fee  the  Mother  and  her  children. 

36.  O  how  good  it  is  to  fee  with  one's  own  Eyes.  One  that  is  blind,  and  feeth  not  the 
light  of  this  world,  is  accounted  as  one  that  is  afleep  and  dreameth  :  for  he  heareth  of  the 
Pomp  of  the  World,  but  he  knows  it  not :  he  apprehendeth  it  by  hsarfay,  and  many 
times  thinks  it  is  better,  or  worfe,  than  it  is,  becaufe  he  feeth  it  not,  and  fo  imagines 
it  by  that  which  is  faid  •,  but  he  that  feeth  the  liglit,  he  fpeaketh  according  to  the  Trutby 
for  he  apprehendeth  the  Thing  as  it  is. 

37.  So  alfo  I  fay,  we  are  all  afleep  in  the  outward  Man,  we  lie  in  the  Cradle,  and 
fuffer  ourfelves  to  be  rocked  aßeep  by  Reafon  ;  we  fee  with  the  Eyes  of  the  diffimulation 
of  onr  Hypocrites,  who  hang  Bells  and  Baubles  about  our  Ears  and  Cradles,  that  we  may 
be  lulled  afleep,  or  at  leaft  play  with  their  Baubles,  that  they  may  be  Lords  and  Maliers 
in  the  Houfe. 

38.  O  Blind  Reafon  !  Rife  up  from  thy  Cradle  :  art  thou  not  a  Child  of  the  Mother, 
and  an  heir  to  the  Goods,  and  moreover  a  Child  and  Lord  of  the  Houfe  :  why  fuffercfl 
thou  thy  fervants  thus  to  ufe  thee  ?  Chrift  faith,  1  am  the  Light  of  the  World,  he  that  fol- 
lowetb  mc,  ßall  have  the  Light  of  the  Eternal  Life.  He  doth  not  direft  us  to  the  flatter- 
ing Hypocrites,  Murderers,  and  Contenders-,  but  only  to  hi mfelf :  we  fhould  fee  (with 
the  Inward  Eyes)  in  his  Light,  and  fo  we  fliould  fee  him,  for  he  is  the  Light :  when  we 
fee  him,  then  we  walk  in  the  Light :  He  is  the  Morning  Star,  and  is  Generated  in  us,  ^ 
and  rifeth  in  us,  and  Hiineth  in  our  Bodily  Darknefs. 

39.  O  how  great  a  'Triumph  is  there  in  the  foul,  when  he  arifeth,  then  a  Man  feeth  with 
his  own  Eyes,  and  knoweth  that  he  is  in  a  ftrange  Lodging.  Concerning  which  we  will 
here  write,  what  wt  fee  and  bww  in  the  Light. 

40.  Wqare  children  of  the  Eternity  :  but  this  world  is  an  out-birth  out  of  the  Eter- 
nal ;  and  its  palpability  taketh  its  original  in  the  Ar.gcr,  the  Eternal  Nature  is  its  Root  ; 
but  that  which  is  an  Out-birth  is  corruptible,  becaufe  it  hath  not  been  from  Eternity  : 
and  it  muft  all  return  into  the  Eternal  Eflences,   [out  of  which  it  was  born.] 

41.  The   Stars  are  out  of  the  Center  of  Nature,    they  are  the  HfTences  of  the  Seven 
f  Or  caufed     Forms  of  Nature,  and  from  each  form  there  goes  another  [Form,]  all  ■■  from  the  wrefl- 
by  the  wreft-   Ung  Wheel  of  Nature,  and  therefore  they  are  fo  various  and  numberlefs  in  our  account  : 
üßg  Wheel.     Though  indeed  there  is  a  certain  number  of  them,  whereby  we  know  that  they  mull  en- 
ter again  into  the  Ether. 

42.  For  in  the  Eternal  Center  there  is  no  Number,  [or  Meafurc,]  but  it  is  the  Omni' 
potence  in  the  fpringing  up  without  number  ;  for  that  which  can  be  numbered  or  compre- 
hended, is  not  Eternal,  it  hath  a  beginning  and  end  :  But  we  know  that  the  fpirit  and 
foul  of  Man  hath  no  beginning  and  end,  nor  can  it  be  numbered  [or  meafured  :]  which 
we  z-Wf^r/?««^  by  the  Conftellations  of  the  mind,  from  whence  fo  many  thoughts  arife, 
which  are  numberlefs ;  for  out  of  one  Thought  in  a  while,  there  may  go  forth  many 
more,  as  many  as  the  Stars  in  the  Firmament,  wherein  we  highly  know  our  Eternity, 
and  do  moft  highly  rejoice,  that  we  know  it. 

4)  Qr  obferve       43-  "^  Underftand  us  right,  how  this  world  is  in  the  Ground  and  foundation  of  it.  The 
us  well  here.    Eternal  Center,  and  the  Birth  of  Life,  and  the  Subfltjnciality,  are  every  where.     If  you 


Chap.  6.  Of  the  Worlds  and  of  Paradife.  6^ 

make  a  fmall  Circle,  as  fmall  as  a  little  '  Grain,  [or  kernel  of  Seed,]  there  Is  the  whole  '  As  fmall  as 
Birth  of  the  Eternal  Nature,  and  alfo  the  Number  Three  hiTermrio  fandlo  [contained]  a  Mite,  Point, 
therein:  but  you  include  not,  nor  comprife  the  Eternal  Nature,  much  lefs  the  Number  *"'^'°'"* 
Three,  but  you  comprehend  the  Out-birth  of  the  Center :  the  Eternal  Nature  is  incompre- 
henfible,  as  God  alfo  is. 

44.  When  I  take  up  any  thing  and  carry  it  away,  I  do  not  carry  away  the  Eternity, 

much  lefs  God :  and  yet  the  Eternity  is  in  that  very  thing,   but  the  thing  is  '  out-born,  r  Exgentra- 
and  flirreth  not  the  Eternity  ;  and  that  which  is  out-born  comprehendeth  not  the  Eternity,  tum. 
but  the  Eternity  comprehendeth  that  which  is  out-born  thoroughly  without  ftirring  ;  for 
the  Eternity,  as  alfo  the  Deity,  is  in  one  place  as  well  as  in  another,  [every  where  :]  for 
there  is  no  place  [in  the  Eternity,]  but  the  out-birth  maketh  a  place  and  room.     There- 
fore God  faith,  /  am  A  and  O,  the  Beginning  and  the  End. 

45.  This  world  maketh  a  beginning,  and  God  in  the  Number  Three  [not  without  it] 
is  the  beginning,  and  it  alfo  maketh  an  end,  and  that  is  the  Eternity,  and  alfo  God : 
For  before  [the  time  of]  this  world  there  was  nothing  but  God  from  Eternity  ;  and  after 
this  world,  there  will  be  nothing  but  God  in  Eternity  ;  but  the  caufe  why  we  comprehend 
not  this,  is  becaufe  there  is  no  comprehenfibility  in  God.  For  where  there  is  a  Com- 
prehenfibility  [as  there  is  in  the  Trinity]  there  is  beginning  and  end.  And  therefore  we 
are  fhut  up  in  darknefs,  that  we  might  labour  and  nianifeß  God,  as  we  have  mentioned 
to  you  concerning  the  Seven  Forms  of  Nature,  what  an  Eternal  labour  there  is  therein, 
fo  that  one  form  generateth  another,  till  they  are  all  brought  to  Light,  and  fo  the  Eternal 
is-manifeft  in  a  Threefold  Form,  which  otherwife  would  not  be  known. 

46.  And  we  declare  unto  you,  that  the  Eternal  Being,  and  alfo  this  world,  is  like 
Man  :  The  Eternity  generateth  nothing  but  that  which  is  like  itfelf,  for  there  is  nothing 

in  it  but  is  like  it,  and  it  is  unchangeable,  or  elfe  it  would  '  pafs  away,  or  it  would  come  '  ^i  ceafe  to 
to  be  fame  other  thing,   and  that  cannot  be.  ^^• 

47.  And  as  you  find  Man  to  be,  juft  fo  is  the  Eternity  :  confider  Man  in  body  and 
foul,  in  good  and  evil,  in  joy  and  forrow,  in  light  and  darknefs,  in  power  and  weak- 
nefs,  in  life  and  death  :  All  is  in  Man,  both  Heaven  and  Earth,  Stars,  and  Elements  ; 
and  alfo  the  Number  Three  of  the  Deity  ;  neither  can  there  be  any  thing  named  that  is 
rot  in  Man  ;  all  Creatures,  (both  in  this  world,  and  in  the  Angelical  world,)  are  in 
Man.  All  of  us,  together  with  the  whole  EfTence  of  all  Efiences,  are  but  one  body,   having 

many  members,  each  member  whereof  is  a  total :  and  each  member  hath  but  one  "  fe-  "  Peculiar, 

Veral  work.  fmgular,  ir.ü'i. 

48.  O  Man  !  feek  thyfelf,  and  thou  llialt  find  thyfelf    Behold  !  thy  whole  Man  [con-  ^''^"=11  f^i^lty 
fifleth  of]  Three  Principles,  one  v^hereof  is  not  without  the  other,  one  of  them  is  not  be-  '^'    ^'^^' 
fide  or  above  the  other,  but  they  are  in  one  another  as  one,  and  they  are  but  one  thing  ; 

but  according  to  the  Creation  they  are  Three. 

49.  You  will  fay,  how  can  that  be  ?  Adam's  foul  was  out  of  the  Eternal  will,  out  of 
the  Center  of  Nature,  upon  the  Crofs  of  the  Number  Three,  where  light  and  darknefs 
part  i  underftand,  he  was  not  a  divided  fparkle,  as  a  piece  of  the  whole,  for  he  is  no  piece, 

but  totally  all,  as  there  is  a  Total  in  '"  every  Punaum.  «  Pointor  A« 

50.  Now  the  Eternal  Center  maketh  the  Eternal  fubftantiality,  (viz.  the  finking  down  torn, 
and  fpringing  up,     whence  the  ftirring  of  the    Elements   arifeth,    as  alfo  penetration 

and  multiplication,  whereas  there  is  only  fuch  a  kind  of  Spirit,)  and  the  fubaantia- 
lity  is  the  body,  and  a  weaknefs,  for  it  is  a  unking  down,  and  the  Spirit  is  the  fpring- 
ing up. 

51.  Now  the  Spirit  created  the  Subftantiality  into  an  Image,  like  the  Crofs  of  the  Num- 
ber Three,  and  breathed  in  the  Spirit  of  the  Number  Three,  viz.  himfelf,  and  fo  the  I-  »  Was,  or 
mage  "  Exifted  :  and  then  inftantly  outof  X.\\e  Subßantiality  oi  the  Image  fprung  up  the  flood.' 


64 


Of  the  Worlds  and  of  Paradife. 


f  Or  proper- 
ty- 

^  According 
to,  for,  or  to 
be  his  Image. 


»  Or  created. 

^  Man. 

=  Or  lulled. 

*  Man's  fpirit, 

•  Or  virtue. 


Chap.  6. 

bloßbm  öF  the  Eflehces,  which  is  called  Paradife  :  and  thus  Hood  the  Image  in  the  An- 
geUcal  World. 

52.  And  fo  there  is  nothing  kfs  in  the  Image,  than  in  the  Center  of  Nature,  i-iz.  the 
original  of  fournefs,  wrathfulnefs,  and  of  fire,  alfo  all  the  forms  of  Nature  ;  tcbatfoever 
was  feen  from  Eternity  in  the  Wifdom,  that  was  all  in  this  Image,  alfo  the  power  to 
light  and  darknefs  ;  and  the  Wifdom  flood  in  the  light  of  the  Imiage,  wherein  (land  all 
the  Eternal  Wonders,  even  the  Image  of  every  Creature,  in  the  finking  down  of  Death, 
and  in  the  fource  [or  property]  of  the  Paradifical  Life. 

53.  This  we  underitand  to  be  the  Matrix  o^  the  Genetrix  in  the  darknefs  ;  viz.  that 
out  of  which  Angels  and  Devils  come  to  be,  as  is  above  mentioned.  This  ''fource  was 
wholly  in  the  Image,  for  it  was  a  vohcle  fimilitLide  of  the  Eternal  Being  ;  as  Mofes  writeth 
concerning  it,  that  God  made  Man  ^  his  Image :  fo  that  it  may  be  faid,  (if  one  did  fee 
Man  ftanding  in  Paradife,)  here  is  the  whole  Eternity  manifejfed  in  an  Image,  to  fpeak  in 
a  creaturely  Manner  of  it  ;  and  yet  it  is  fo  truly  and  rightly  in  the  underftanding. 

54.  Now,  as  Lucifer  by  his  flying  out,  in  the  fource  of  the  Eire,  imagined  beyond 
the  If  ill  meek  Number  Three  above  the  Crofs  in  the  Majefty,  and  fo  awakened  to  him- 
felf  the  iMatrix  of  the  Fire  in  himlelf,  and  kindled  the  Matrix  of  Nature  ;  which  kindhng 
became  corporeal,  and  was  inftantly  together  created  by  the  Verhuni  Fiat,  where  alfo  the 

fecond  form  of  theM^/r/x,  viz.  the  Meeknefs  of  the  fubftantiality,  was  kindled  togetherwith 
it,  out  of  which  water  came  to  be,  which  was  ^  made  an  Heaven,  (by  which  the  Fire  was 
captivated,)  out  of  which  the  Stars  were  Generated ;  fo  you  muft  underftand  alfo,  that '' 
the  Image  of  God  thus "  Imagined  after  the  awakened  life,  viz.  after  the  awakened  fpirit 
of  the  Air,  indeed  the  Air  was  together  breathed  into  him,  but  the  ''  fpirit  of  the  Center 
fhould  over-rule  it,  as  the  Floly  Spirit  over  [ruleth]  this  world  :  for  he  ßouldlive  in  the 
pov/er  "  of  God,  and  be  a  Lord  over  the  four  Elements,  but  in  the  fall  they  became  his 
Lord.  And  now  if  he  would  live  in  God,  he  muft  enter  into  himfelf  again,  and  like- 
wife  leave  the  Old  Body  to  the  tour  Elements,  and  mult  in  himfelf  be  born  in  God.  And 
fo  he  was  inftantly  alio  captivated  by  the  Air  of  the  Out-birth,  and  then  the  Stars,  Ele- 
ments, Heaven,  Hell,  Deadi,  and  Life,   wrought  together  in  him. 

^^.  But  feeing  there  is  a  Firmament  created,  between  God  and  the  Dominion  of  this 
world,  by  the  Spirit  of  God,  therefore  man  is  compofed  of  Three  Parts,  (viz.  Three 
Principles,)  One  is  the  hidden  Deity,  which  llandeth  in  the  Firmament  of  Heaven  in  it- 
felf  as  a  Principle  of  its  own  ;  the  Second  is  the  Dominion  of  this  world,  viz.  the. 
btars  and  Elements  ;  and  the  Third  is  the  Abyfs  of  the  Image,  and  alfo  the  Abyfsof 
this  world,  viz.  the  Wrath,  or  the  Matrix  of  Nature,  out  of  which  All  things  are  pro- 
ceeded. 

56.  And  now  the  Image,  viz.  Man,  is  in  the  Midfl,  viz.  between  the  Kingdom  of 
God,  and  the  Kingdom  of  Hell ;  between  Love  and  Anger  ;  and  to  which  of  thefe  two 
Spirits  he  yieldeth,  its  {fcrvant^  he  is. 

57.  And  though  Man  cafteth  himfelf  into  the  Anger,  yet  the  Deity  lofeth  nothing  ; 
for  the  firft  Breathing  in,  viz.  the  Spirit  of  God  itfelf,  hath  its  principle  to  itfelf,  and  is 
not  touched  by  the  Anger  i  juft  as  the  Number  Three  dwelleth  in  the  midft  of  the  An- 
ger, and  yet  the  Anger  flirreth  it  not,  nor  knoweth  it,  therein  is  neither  feeling  nor 
feeing. 

58.  For  the  Image  ftirreth  the  fource  of  the  Anger  :  and  the  firft  in-breathed  Spirit, 
fpringeth  up  in  the  Image,  in  the  fiercenefs  of  Pride  -,  according  as  it  hath  built  up  itfelf 
in  this  [life]  Time  ;  and  yet  the  firft  in-breathed  Form  lofeth  nothing.  For  that  fource 
[or  property]  is  not  in  the  Image;  but  it  goeth  back  again  into  its  Principle,  with  the 
Beauteous  virgin  of  wifdom  :  and  the  Image  of  Man  cometh  to  be  the  Image  of  the 
Serpent. 

59'  ^ov 


Ghap.  6.  OftheWorldyandofParaclifei^  65 

•/jp.  For  as  the  Spirit  is,  fo  is  the  Body,  and  in  what  will  the  Spii-it  flies  in  fuch ,  a  form 
and  fource  [or  property]  it  figures  the  body  alio. 

60.  So  we  know  now,  that  all  cometh  out  of  one  only  fountain^  and  that  the  palpable 
fubftance  of  this  world  has  had  a  beginning,  and  therefore  it  is  alio  ^  Monal ;  for  what-  •"  a  Dewb. 
foever  is  not  from  Eternity  is  mortal,  or  a  dc^KLy 

61.  But  that  the  Image  of  Man  might  fubßß,  (which  alfo  hatha  beginning  as  to  the  ''"'S- 
body,)  tberefore.God  is  bepome  Man,  and  dwelleth  again  in  the  foul,  and  the  foul  attain- 

eth  again  the  firft  Image  without  this  world; .  yet  thofe  only,  who  with  the  Spirit  of  the 
Soul  incline  themfelves  to  God  :  and  here  it  may  be  faid,  fF^e  muß  be  Born  a-nezv,  or  be 
loft  Eternally  in  Hell,  and  [thruft  out]  from  God. 

62.  Thus  we  fay  with  [good]  Ground,  that  the  ftarry  Heaven,  viz.  the  Third  Principle 

of  this  world,  was  created  alfo  as  a  Total  ^  Body,  having  a  *'  Circumfcription,  and  ftand-  ^  Or  Ccrpus. 
eth  '  juft  like  the  Center  of  Nature ;  whatfoever  thou  feeft  in  this  Great  Circumference,  ,  OrCucum- 
the  fame  is  a!fo  in  the  fniaiieß  ''  Circle  :  and  the  whole  Principle  of  this  world  outward-^  i  q^  ui„ipiu 
ly,  is  only  a  manifcftation  and  difcovery  of  the  Eternity  in  God.     It  hath  its  rifing,  '  fta-  i'  Or  Point, 
tion,  and   generating,   like   tbe  Eternal  Nature  -,  and  as  the  Eternal  Nature  doth  always  '  Form  o- 
generate  itfelf,  and  hath  its  original  from  Eternity  to  Eternity,  juft  lb  is  this  vifible  Do-  ^"bfiftence, 
minion  of  this  world  Generated  and  Created. 

63.  For  it  hath  a  high  round  Circumference  like  a  Circle,  and  there  ftand  the  ""  Con-  ""  Or  fixed 
ßellaticns  :  and  after  that,  the  great  Dcup,  which  refembles  the  Eternal  Liberty  of  God:  ''^"' 
.now  the  fevcn  Planets  are  in  the  Deep,  which  refemble  the  fevt-n  Spirits  of  Nature,  and 

the  Stars  [rcfemble  the  Ejffefts  or]  Ellences  proceeding  out  of  the  Spirits  of  Nature:  and 
the  Sun  is  in  the  midft  of  the  Planets,  which  maketh  the  four  quarters  of  the  World, 
and  it  ftandeth  in  the  Point,  as  in  a  "  Crofs,  and  refembles  the  Heart  of  God  :  Its  Lufler  "  J-. 
in  the  Deep  refembles  the  Majefty  of  God,  where  God  dwelleth  in  himfelf,  and  is  com- 
prehended by  nothing :  and  there  is  nothing  of  him  feen  but  the  Majeßy,  where  the  Cen- 
ter of  Nature  is  known  in  all  Heavenly  Images  out  of  the  fc  ternal. 

64.  The  Earth  refembles  the  finking  down  of  the  Eternal  Heath  in  the  Dark  Matrix : 
and  yet  there  is  no  Death  therein,  but  a  fpringing  up  of  the  fierce  Eflences  :  and  thus  it 
refembles  a  form  in  the  Center,  and  a  peculiar  Self- dominion,  and  is  a  figure  [or  Type] 
of  Hell :  as  a  hidden  Dominion  in  the  Darknefs 

6§.  And  as  the  Earth,  in  Comparifon  of  the- upper  Dominion,  is  counted  as  a  Death, 
;fo  the  fierce  Matrix  of  the  Anger,  is  as  a  Death  in  comparifon  of  Qod :  and  yet  there  is 
no  Death  in  either,  but  an  Eternal  Life  in  a  twofold  fource,  [or  property  ;  viz.  the  Life 
in  Eternal  Joy,  and  the  Life  inEteinal  Torment.] 

66.  And  now  we  fee  that  the  Sun  maketh  the  Great  Deep  above  the  Earth  lovely, 
friendly,  pleafant,  and  delightful  ;  or  elfe  there  would  be  no  other  [Rule,  influence,  or]  Do- 
minion, in  the  Deep,  than  is  in  the  Earth:  for  if  the  Sun  fhould  "go  out,  there  would  be  •  As  when  & 
an  Eternal  Darknefs,  and  the  fierce  four  aftringency  would  make  all  hard,  rough,  and  Candle  goes 
harfh,  and  there  would  be  an  Eternal  Coldnefs.    And  although  every  thing  did  move  to-  °'^^' 
gether  like  a  wheel,  yet  there  would  be  nothing  feen  but  a  flafij  of  fire. 

67.  Thus  we  give  you  to  underftand  concerning  the  Abyfs  of  Hell,  that  it  is  in  this 
world  :  and  the  Sun  only  is  the  caufe  of  the  Platers,  which  are  the  Heaven  in  the  Deep. 
Moreover,  by  the  Sun,  the  Heart  of  God  may  be  underftood,  out  of  which  the  Light  of 
the  Majefty  fhineth  :  for  the  whole  Center  of  the  Eternity  would  be  dark,  if  the  light 
jfrom  the  Heart  of  God  did  not  fhine  therein. 

68.  But  it  is  not  fo  with  the  Heart  of  God,  as  with  the  Sun,  that  it  fliould  be  a  Globe 
ftanding  in  one  place  only  :  No,  it  hath  no  Circumfcription,  [Circumference,]  or  Place  ; 
alfo  it  hath  no  beginning,  and  yet  is  like  a  round  Globe,  yet  not  a  round  Circle,  but  it  is 

K 


66  Of  the  Worldy  and  of  Paradife.  Chin.  6, 

F  Or  Pertufe.  as  k  wcrc  parted  [divided]  or  ■"  open  ;  for  it  is  as  a  Round  "^  Crofs  Wheel,  like  a  whole 
Rainbow,  -wKichytt  ■i.^Y'^dss  as  it  were  parted. 

6c).  For  the  whole  Crofs  is  its  parting  and  yet  it  is  whole  ;  but  the  Center  of  Na- 
ture, (viz.  the  Word  of  the  Lord,  Verbum  Domini.,  the  Word  of  the  Father,)  is  there  the 
Center  of  the  Crofs,  The  Crofs  every  where  fignifieth  the  Number  Three:  where  then, 
beneath  blue  appearcth,  which  fignifieth  the  fubiUntiality  ;  in  the  middle  appeareth  Red., 

'Text, under,  which  fignifieth  the  Father  in  the  Glance  of  Fire;  '  next  which  appeareth T^/Zoo',  which 

*  Or  Purple,    fignifieth  the  Light  and  Lüfter  of  the  Majefty  of  God  the  Son  -,  and  the  '  Dußy  Brown., 

with  the  Mixture  of  all  Forms,  fignifieth  the  other  Kingdom  of  Darknefs  in  the  Fire, 

*  Fly  out.      in  which  Liuifer  did  '  foar  aloft  above  God,  and  did  hot  lay  hold  on  the  Majefty  and  Heart 

of  God. 

70.  And  upon  fuch  a  Boiv  will  Chrift  the  Son  of  Man  appear  at  the  laft  Judgment ;  for 
fo  he  fitteth  in  the  Majefty  of  the  Number  Three  in  Terjiario  SanSio  :  underftand  the  An- 
gelical world  [in  the  Eternal  Subftantiality]  and  Paradife. 

71.  Thus  know,  that  all  this  is  not  divided,  nor  is  it  thus  in  one  place  alone  ;  but  this 
Form  [or  manner]  appeareth  in  its  Principle  Every  where.  If  thou  conceiveft  a  fmall  minute 
Circle,  as  finall  as  a  Grain  of  Muftard-feed,  yet  the  Heart  of  God  is  wholly  and  per- 
fedly  therein  :  and  if  thou  art  born  in  God,  then  there  is,  in  thyfelf,  (in  the  Circle  of 
thy  Life,)  the  whole  Heart  of  God  undivided:  and  the  Son  of  Man  (Chrift)  fitteth  thus  (in 
the  Circle  of  thy  life,  upon  the  Rainbow  in  Ternario  SanSfo)  at  the  Right  Hand  of  God  : 
and  thus  thou  art  his  child,  whom  he  hath  regenerated  in  him  [in  Chrijl ;]  as  alfo  Chrift's 
Member  and  Body,  wherein  he  dwelleth  •,  his  Brother,  his  Flefh,  and  Spirit ;  and  a 
Child  of  God  the  Father  in  him,  God  in  thee,  and  thou  in  God  ;  Power,  Miglit,  Ma- 
jefty,  Heaven,   Paradife,  Element,  Stars,  and  Earth,  all  is  thine.     Thou  arc  in  (Chrift) 

Y  Or  above.     ■  ever  Hell  and  Devils, 

72.  But  in  this  world,  with  thy  Earthly  Life,  thou  art  under  Heaven,  Stars,  and  Ele- 
ments, alfo  under  Hell  and  Devils  •,  all  Rule  in  thee,  and  over  thee. 

y2-  Therefore  confider  thyfelf,  and  go  forth  [from  thyfelf  :]  it  is  of  high  concern- 
ment ;  we  fpeak  what  we  know,  and  what  we  muft  fpeak,  for  we  ought  not  to  fpeak 
otberwife  of  the  Eternity,  unlefs  we  fhould  fpeak  as  if  it  had  a  beginning,  whereas  there 
is  none  in  the  Eternity. 

74.  And  do  not  think  that  Mankind  hath  fuch  a  beginning,  as  we  muft  fay  of  our- 
felves,  according  to  the  Creation  :  no,  the  Image  hath  appeared  in  God  from  Eternity  in 
the  virgin  of  wifdom  -,  but  not  in  fubßance  [or  diftinftion ;]  it  was  no  Woman,  nor 
Man,  but  it  was  Both  ;  as  Adatn  was  both,  before  Eve  was,  which  [divided  dillindtion] 
fignifieth  the  Earthly,  and  alfo  the  Beftial  Man  •,  for  nothing  fubfifteth  in  Eternity,  unlefs 
it  has  been  from  Eternity. 

75.  O  ye  children  of  God,  open  the  eyes  of  your  Inward  Man,  and  fee  rightly':  If 
you  be  new  born  in  God,  then  you  put  on  that  very  Eternal  Image,  and  the  Msn  Chriß 

.»  Or  Incar-    is  "  become  Man  in  that  very  Image,  viz.  in  the  Eternal  Virgin  ;  for  no  mortal  virgin  is 
nate.  pyre  •  and  he  was  conceived  by  the  Holy  Spirit  in  a  pure  virgin,  and  in  refpect  of  our  foul 

which  he  fhould  afliime,  he  is  alfo  [become  Man]  in  the  mortal  virgin  :  for  Mary  had  all 
the  Three  Principles  in  her:  and  the  Image  of  the  Eternal  Virgin  confiftedin  the  Divine 
and  Eternal  y/z^/^rf?;//^///)' ;  it  was  indeed  without  fubftance,  but  in  the  Man  C^^r//?,  it 
catne  to  be  a  fubftance,  i.  ■•  .  :. 

76.  We  do  not  fay  concerning  the  Outward  Virgin  h^aty,  that  fhe  was  not  the  Daugh- 
ter of  Joachim  and  Jnna  -,  as  the  Ancients  have  Erred,  to  whom  the  Light  of  God  hath 
not  fo  lliined,   becaufe  they  fought  their  own  profit  therein, 

77.  For  Mary  was  begotten  of  the  Seed  of  Joachim  arid  Anna,  like  other  Perfons ; 
but  Ihe  icas  the  bleffed  among  Women :  in  her  the  Eternal  virgin  in  I'crnario  faniio,  which 


Chap.  6.  Of  the  World,  and  of  Faradfe^  'Al 

was  from  Eternity,  difcovered  itfelf:  not  that  it  entered  into  her /m;*  ««jrtk«.';  no, 
uTs  c uk^oVherS  Here  God  and  Man  became  .«.again:  V^h.iMam  loft,  was  he.e 
".Wlgainunderftand  it  right:  The  Word  of  the  Lord,  Verhorn  Donnnr,  the  Vvord 
of  tie  Pfther  on  the  Crofs,  came  into  Mary,  underftand  ^atotbeEa^-^ly  Mary.^ 

T  Now    where  the  Word  is,  there  is  [alfo]  the  virgin  [or  Wild om  of  God  •,]  for    0  Ü^' 
the  WordTs  in  the  Wifdom  :    and  the  one  is  not  without  the  other,  or  die  the  Eternity      '- 

"""to  AnfrJ'ow  when  the  Word  in  M.r^,  in  her  fleH.  and  blood,  entered  into  her  Mr- 
/nV  then  the  F,at  was  in  the  Matrt,,  but  it  did  not  in  one  moment  create  a  complete 
Shy  Man,  nor  a  Heavenly  neither-,  but  it  began  the  IncarnrMcn  [or  becoming 
S-]   for  the   Divine  Nature  is  neither  augmented  nor  dun.nilhed,  but  is  always 

''?o'' But  know  this,  .that  the  Eternal  virgin,  that  was  without  fubftancegave/ia  itfelf 
toiler  wih  the  becUng  Man  [or  Incarnation,]  and  the  true  loul  pr  ^I-ft -s^ut 
of  M^rv's  Eflences,  concetved  in  the  Eternal  virgin  :  and  in  the  Eternal  vu-gm  God  be- 
came Man  and  fo  the  Eternal  virgin  came  into  fubftantiahty,  for  it  got  the  human  foul 
into  t  Thus  the  human  foul  of  Chnfi  ftood  in  the  Earthly  Effences,  as  al  o  in  the  vr- 
lin  of  the  Eternal  Wifdom  in  Ternarto  Sanaa,  in  the  Trinity  of  God  :  tor  the  Word  of  ^  ^ 
?he  Lord  was  in  =■  it,  and  God  and  Man  became  one  Perion.  "'.""-  ^'"'« 

87     n  h  s  Perfon  [whichwasGod  and  Man]  were  all  the  Three  Principles  open^  un-  ^  ^^S- 
divided  ;  the  Virgin,  in  ^ernano  Sanffo,  giveth  the  Heavenly  Body,  f^M^r^  the  Earth- 
ly[Body:]  andihe  Word  was  in  the  Center  upon  the  Crofs,  in  the.  Number  Three; 
whereas  we  fay  that  the  Word  is  become  Fleni,   and  it  is  lb.  . 

82    Behold!  the  virginof  Eternity  hath  no  Fleih,  nor  has  had^any    from  Eternity 
(except  in  Adam  before  the  Fall,  which  afterwards  came  to  be  Earthly,)  but  it  took 
human  Helh  upon  it:    underftand  [it  thus,]  the  Word  together  with  the  «.^./.  Deity 
was  in  the  virgin  :  For  without  the  Word  there  were  no  underftanding  in  the  Eternal 


virmn. 


or 


h  Vor  the  Spirit  of  God  was  in  the  Word,  and  he  was  the  underftanding,  but  the 
Word  was  as  a  Heavenly  Figure,  a  figure  of  the  Number  Three  ;  but  «.^  in  the  work- 
in?  ;  as  indeed  the  Flefti  worketh  not,  but  the  Spirit  in  the  Flelli  [worketh.J 

sV  And  the  Living  Word  which  dwelleth  in  the  Eternal  virgin,  attrafted  to  it  the 
Fleih" of  Mary  ■,  underftand  it  thus,  the  Word  attracted  the  Hefli,  f^/z.  the  Effeftces  or 
faculties]  out  of  the  Body  of  Mary)  into  the  Eternal  Virgin :  and  fo  in  Nwe  Months 
there  was  a  complete  Man,  with  foul,  fpirit,  and  Flefli.  .    r     •      u     tt 

8^  And  thus  the  perifhed  foul  of  Adam  in  the  Body  of  Mary,  was  again  fet  in  the  L- 
ternal  Humanity,  for  the  Word  dwelt  in  Chrifi\ llelh,  and  afturaed  the  foul  in  him, 

86.  Not  that  the  foul  and  the  Word  is  one  and  the  fame  T  Subftance :  No,  the  fotü  ,s  >^  Be-g 
out  of  the  Center  of  Nature,  generated  out  of  the  Eflences,  and  it  beloiigeth  to.  the  bo- 
dy •  for  it  goes  forth  from  the  Eflences  of  the  Body,  and  it  attradeth  Corporeity  to  it : 
But  the  Word  is  out  of  the  Center  of  the  Majefly,  and  attracTreth  MajelV  to  it.    .  . 

8-  The  Word  is  without  fubftance,  and  the  foul  is  out  of  the  lubftance,  it  is  tne  bpi- 
rit  of  the  fubftance,  out  of  the  Cm/fr  of  the  Father;  or  elie  it  could  not  xn  Mam  h^vc 
«one  forth  from  the  Word  ;  not  that  the  word  and  the  foul  ftand  by  another  \ikt  twojer- 
%ns  ■  No,  the  Word  penetrateth  through  the  foul :  and  out  of  the  Word,  tat  Maje- 
ftv  (hineth,  viz.   the  Light  of  Life  :  And  the  foul  is  free  of  itfelf,  for  it  is  a  Creature. 

88  I  give  you  an  Earthly  fimilitude  of  this.  Behold  a  bright  flaming  piece  of  Iron, 
which  of  Itfelf  is  dark  and  black,  and  the  fire  fo  penetrateth  and  fliineth  tarough  the 
Iron,  that  it  gives  Light.  Now,  the  Iron  doth  not  ccafe  to  be  •,  it  is  Iron  fti  i :  and  the 
fource  [or  property]  of  the  Fire  retaineth  its  own  propriety  :  it  doth  not  take  the  Iron 

K  2 


68  Of  the  Worlds  and  of  Paradife.  Chap.  6. 

into  it,  but  it  penetrateth  [and  fhineth]  through  the  Iron  ;  and  it  is  Iron  then  as  well  as 
before,  free  in  icfelf :  and  lb  aUb  is  the  Iburce  [or  property]  of  the  fire  :  in  fiich  a  manner 
is  the  ibul  fet  in  the  Deity  :  the  Deity  penetrateth  through  the  ibul,  and  dwelleth  in  the 
foul,  yet  the  foul  doth  not  comprehend  the  Deity,  but  the  Deity  comprthendeth  the  loul, 
but  doth  not  (liter  it  [from  being  a  foul,]  but  only  gives  it  the  Divine  lource  [or  property] 
of  the  Majefty. 

89.  And  lb  if  the  foul  inclines  itfelf  to  the  Divine  fource  [or  property,]  then  it  ftayeth 
in  the  Majefty  of  God,  for  the  fource  [or  property]  betokens  the  IVord,  and  the  Glance 
[betokens]  the  Majejly  :  and  that  which  proceedeth  from  the  fource  [or  property,]  as  heat 
out  of  the  Fire,  that  betokens  the  Holy  Spirit. 

90.  But  now,  if  the  flaming  Iron  be  caft,  or  fall  into  the  water,  then  theproperty  of  the 
fire,  the  Glance  and  the  heat  which  proceed  from  it,  are  all  quenched  together  ;  thus  it  is 
alfo  with  /^dam :  he  caft  himfelf  out  from  the  Majefty  of  God  (with  his  will)  into  the 
Spirit  of  this  world,  and  fo  he  went  from  God. 

«  Or  was  ex-  ^i.  Not  that  God  ^  wen:  out  in  him,  like  the  flaming  of  the  Iron  :  No,  that  cannot 
^'"?""^i  •  be-,  "  It  fliineth  Eternally:  God  continueth  in  his  Principle,  and  /^dnm  went  out  from 
Luiler  or  '  ^^ '•  ^^  Adam's  will  had  continued  in  God,  he  fhould  have  continued  the  child  of  God, 
Majefty.  and  God  would  have  continued  in  his  will,  and  fo  the  Majefty  would  have  ßined  through 

the  will. 

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

93.  Adamw^-^-  in  this  world,  dwelling  in  the  Elements,  and  God  breathed  the  Air  al- 
fo into  his  Noftrils :  but  he  fhouW  not  have  put  his  will  into  it,  to  eat  of  Earthly  fruit, 
which  maketh  earthly  flelli.  That  was  his  Fall,  that  he  did  Eat  Earthly  Fruit ;  and 
therefore  his  Eflences  alfo  became  Earthly  ;  and  the  foul  became  captivated  by  the  Earth- 
ly "Dominion. 

94.  And  there  the  Word  of  the  Lord  faid  to  the  foul,  Adam,  where  art  thou  ?  and  his 
body  did  hide  itfelf;  fo  very  much  afliamed  was  the  poor  foul  :  And  Adam  faid,  I  am  na- 
ked ;  the  precious  heavenly  virgin  (which  he  was  clothed  withal)  was  loft,  as  alfo,  the 
Light  of  the  Majefty  ;  and  Adam  was  without  the  Word. 

95.  O  how  terrible  is  it  to  thofe  that  underftand  it,  the  foul  trembleth  at  it,  and  it  may 
well  be  afraid  of  this  captivity,  when  the  poor  foul  muft  be  captivated  by  the  Bfc-l,  and 
nnift  fwim  in  [the  Lake  of]  God^s  Anger.  And  this  is  the  caufe  why  God  became 
Man,  that  he  might  bring  us  again  in  Ternarium  SanSfum,  into  the  Angelical  World. 

96.  And  as  we  are  all  with  Adam,  gone  out  from  God,  for  we  have  all  Adam\  foul  and 
fiefti,  fo  God  hath  regenerated  us  all  in  Chrifi,  and  in  Chrifi  the  divine  Kingdorn  ftand- 
eth  open,  every  one  that  will  may  enter  in,  whofoever  putteth  his  v/ill  away  from  him- 
felf, and  putteth  it  into  Chrifi,  and  letteth  all  worldly  Reafon  go,  though  it  has  never 
fo  fair  a  Lüfter,  fhall  be  regenerated  in  Chrifi :  and  his  foul  attaineth  the  Eternal  Flefh 
again,  in  which  God  became  Man,  an  incomprehenfible  Flelh,  of  Eternal  fubftan- 
tiality. 

i  Or  Mortal        97.  The  old  Adamical  "  ßeß  of  Death  cometh  not  to  be  heavenly  fiefti :    No,    it 

Fkih.  belongeth  to  the  Earth,  to  Death  •,  but  the  Eternal  Fleöi  is  hidden  in  the  Old  Earthly 

Man,'^and  it  is  in  the  Old  Man,  as  the  Fire  in  the  Iron,  or  as  the  Gold  in  the  [dark] 

Stone. 

98.  This  is  the  Noble  Precious  Stone,  (Lapis  Philefopborum,)  the  Philofopher's 
Stone,  which  the  Magi  [or  Wife  iMen]  find,  which  tintluretb  Nature,  and  Generateth 
a  New  fon  in  the  Old.  He  v/ho  findeth  that,  efteemeth  more  highly  of  it,  than  of  this 
[Outward]  World.     For  the  Son  is  many  thoufand  times  Greater  thamtbe  Father... 


Ch;ip.  6. 


Of  the  World-,   and  of  Paradife. 


69 


99.  O  thou  hrx^MCro-wn  of  Pearl,  art  thou  not  brighter  than  the  Sun  ?  There  is  no- 
thing like  thee  -,  thou  art  fo  very  manileft,  and  yet  lo  very  fecret,  that  among  many 
thouiand  in  this  world,  thou  art  Icarcely  rightly  known  of  any  one  ;  and  yet  thou  art  car- 
ried l^about']  in  many  that  know  thee  not. 

ICO.  Chrift  faith,  Seek,  and  thou  ßjalt  find.  '  It  will  be  fought  for,  a  lazy  Perfon 
findeth  it  not,  and  though  he  carrieth  it  about  with  him,  yt-,  he  knoweth  it  not.  To 
whomfoever  it  revcaleth  itfelf,  he  hath  all  joy  therein  -,  for  there  is  no  end  of  iis  virtue 
[or  Glory  :]  He  that  hath  it  doth  not  give  it  away  :  and  if  he  doth  impart  it  to  any, 
yet  it  is  not  profitable  to  him  that  is  lazy,  for  he  diveth  not  into  its  virtue,  to  learn 
that. 

10 1.  But  the  feeker  findeth  the  Stone,  and  its  virtue  and  benefit  together,  and  when 
he  findeth  it,  and  knows  that  he  is  certain  of  it,  there  is  greater  joy  in  him  than  the 
world  is  able  to  apprehend,  which  no  pen  can  defcribe,  nor  any  tongue  exprefs,  in  an 
Adamical  manner. 

102.  It  is  accounted  the  Meanefl  of  all  Stones  in  the  Adamical  eyes,  and  is  trodden 
under  foot,  for  it  affordeth  no  lufter  to  the  fight ;  if  a  man  lights  upon  it,  he  cafteth  it 
away  as  an  unprofitable  thing  ;  none  enquire  after  it,  though  it  be  fo  very  much  fought 
for  in  this  world.  There  is  none  on  Earth  but  dcfires  it.  All  the  Great  ones  and  the  Wife 
feek  it :  Indeed  they  find  one,  and  think  it  is  the  right :  but  they  mifs  of  it :  they  afcril)e 
power  and  virtue  to  it :  and  think  they  have  it,  and  will  keep  it :  but  it  is  not  that :  It 
needeth  no  virtue  to  be  afcribed  to  it.     All  "Sir tue  lies  hidden  in  it. 

103.  He  who  has  it,  and  knows  it,  if  he  feeks,  he  may  find  all  things  whatfoever 
are  in  Heaven  and  in  Earth.  It  is  the  Stone  which  is  rejeifed  of  the  Builders,  and  is  the 
Chief  corner  Stone  -,  upon  whatfoever  it  falleth,  it  grindeth  to  powder,  and  kindles  a  fire 
therein.  All  "'  Univerfities  feek  it,  but  find  it  not  by  their  feeking  ;  fometimes  it  is  found 
by  one  that  feeks  it  rightly.  But  others  [that  feek  it  in  itfelf,  and  for  their  own  Gain] 
defpife  it,  and  call  it  away,  and  fo  it  remains  hidden  ftill. 


'  The  Noble 
Stone. 


^ 


■•  High 
Schools  or  A« 
cadcroies. 


ö«!H«««««««»««»a««ffi«rK«««««««a«>K»««3ss«»««a-:t-K«»««««««!S«««^ 


The  Seventh  Chapter. 


I.  ^^e^^ä^  T  mofi  of  all  concerns  us  Men,  in  this  world,  to  feek  that  which  is  Idß.. 
And  therefore  if  we  would  feek,  we  muft  not  feek  without  ourfelves, 
we  need  no  flattering  Hypocrites,  nor  fuch  as  tickle  our  ears  to  com- 
fort us,  and  promife  us  many  Golden  Mountains  if  we  will  but  run 
after  them,  and  make  much  of  them,  and  reverence  them. 

2.  If  I  fhould  fit  and  bear  Sermons  preached  all  my  life  long,  and 
hear  them  always  preach  of  the  Kingdom  of  Heaven  and  the  New 
Birth,  with  their  finging  and  Repetitions,  and  flay  there  and  go  no  further,  I  (hould  be 
never  the  nearer.     If  a  ftone  be  caft  into  the  water,  and  then  taken  out  again,  it  is  a 
Iiard  fl;one  as  it  was  before,  and  retains  its  "  quality  :   But  if  it  be  caft  into  the  fire,  then  «  Form.Con^ 
it  gets  another  quality  in  itfelf  ;  fo  alio  thou,   O  Man,  though  thou  runneft  to  Church,  dition,  or. 
and  wouldft  feem  to  be  a  Minifter  of  Chrifi:,  that  is  not  enough  j  if  you  reft  there,  you  Nature, 
are  never  the  better. 

3..  Alfo,  it  is  not  enough,  that  you  learn  all  Books,  to  rehearfe  them  without  Book, 
and  did  yearly  and  daily  read  all  Writings,  and  could  fay  the  whole  Bible  without  book, 
yet  you  are  not  a  hair's  breadth  the  better  in  the  fight  of  God,  than  a  keeper  of  fwine. 


70 


Of  the  True  Corm-r  Stone. 


Chap.  7. 


f  Itarmhertz- 

ighit,   the 
Meicifulncfs. 


«Asa  pair  of 
Speftacles. 

''  Papifls. 
'   Lutherans. 
^  Caliiinißs. 
'  Sch^jjenkfel- 
diant. 


""  Or  Mind. 


"  Thought 
and  Purpofes. 


fophorum. 


who  all  that  lohtlc  did  nothing  but  feed  the  fwine ;  or  than  a  poor  Prifoner  in  a  dark 
Dungeon,  who  all  that  while  lias  not  Teen  the  Day-hght. 

4.  Talking  availcth  nothing,  nor  that  you  know  how  to  fpeak  much  of  God,  and  de- 
fpifcft  the  liniple,  as  the  fiatcering  Hypocrites  upon  the  Antichrißian  Bco.ft  do,  who  for- 
bid the  Liglit  to  them  that  fee,  as  hath  been  done  to  this  hand.  But  it  is  as  thrift  faith. 
Except  }cu  turn,  and  bicovie  as  one  cfthefe  Children  ;  you  fliall  not  fee  the  Kingdom  cf  Um- 
xen  in  Eternity  :  you  r,:uß  be  born  a-reiv,  if  you  would  fee  the  Kingdom  of  CcJ :  that  is  the 
right  means. 

5.  There  needs  no  Art  or  Eloquence  about  it,  you  need  neither  books  nor  cunning  : 
a  Shepherd  is  as  fit  for  it  as  a  learned  Dodor,  and  very  much  fitter  :  for  he  goes  fo^h 
from  his  own  Reaibn  into  the  ^  Mercy  of  God,  he  hath  no  great,  v/ife,  [or  deep]  Kea- 
fon,  therefore  he  does  not  go  io  that  for  Counfel,  hut  he  goeth  fimply  with  the  poor  Pu- 
blican, into  the  Temple  of  Chrift  :  whereas,  on  the  contrary,  the  high  and  learned  fir[l 
fet  the  ^  Univerfity  before  their  eyes,  andßudy  firß  wich  what  Opinion  they  will  enter  in- 
to the  Temple  ot  Chrift.  They  firft  fet  Men's  Opinions  before  them,  and  will  feek  God  in 
this  or  that  Opinion,  one  in  the  ^  Pope's  Opinion,  another  in  '  Luther's,  a  third  in  ''  Cal- 
vin's, a  fourth  in  '  Schwenckfeld's,  &c.     There  is  no  end  of  Opinions. 

6.  And  thus  the  poor  foul  ftayeth  without  the  Temple  of  Chrift,  ftanding  in  doubt  :  it. 
knocketh  and  feeketh,  and  continually  doubteth  that  it  is  not  in  the  right  way. 

7.  O  thou  poor  confounded  ibul  in  Babel,  what  doft  thou  do  ?  Leave  oft"  all  Opinions, 
by  what  name  foever  they  are  called  in  this  world,  they  are  all  no  other  than  the  contention 
of  Reafon  :  the  New-Birth  and  the  Noble  Stone  is  to  be  found  in  no  contention,  neither 
in  any  Wifdom  of  Reafon  :  you  muft  forfake  all  in  this  world  (let  it  be  as  Gliflerivg  as  it 
will)  and  enteV  into  yourfelf,  and  only  gather  all  your  fins  (which  have  captivated  you) 
together  on  a  heap,  and  caft  them  into  the  Mercy  of  God,  and  fly  to  God,  and  pray  to 
him  for  forgivenefs,  and  the  Illumination  of  his  Spirit :  there  needs  no  long  difputing 
but  earneftnefs,  and  then  Heaven  muft  break  afunder,  and  Hell  tremble  ;  it  comes  juft 
fo  to  pafs ;  you  muft  fet  afide  all  your  fins,  and  Reafon,  and  whatfoever  comes  in  the  way, 
and  refolve,  that  you  will  not  let  him  go,  except  he  blefs  you,  as  Jacob  wreftled  with 
God  the  whole  night. 

8.  Though  thy  ""  Confcience  fhould  fay.  No,  God  will  have  none  of  thee  ;  yet  do  thou 
fay,  I  will  have  him,  I  will  not  leave  him,  till  I  am  carried  to  my  Grave  :  Let  my  will 
be  as  thy  will,  O  Lord,  I  will  as  thou  wilt :  and  though  all  the  Devils  encompafTed  thee 
roundabout,  and  ftiould  fay.  Hold,  it  is  enough  at  once ;  thou  muft  fay.  No  j  my  "mind 
and  will  fliall  not  depart  from  God,  they  fhall  be  Eternally  in  God  :  his  Love  is  Greater 
than  all  my  fins :  Although  thou  Devil,  and  thou  world,  have  the  Mortal  Body  in  your 
Prifon,  yet  1  have  my  Saviour  and  Regenerator  in  my  foul  :  He  will  give  me  a  heavenly 
Body,  which  will  remain  Eternally. 

9.  Try  this,  and  thou  flialt  find  Wonders,  thou  fhalt  foon  get  one  in  thee,  who  will 
help  thee  to  wreftle,  fight  and  pray :  And  though  thou  canft  not  ufe  many  words,  it  is 
no  matter,  though  you  can  fay  no  more  than  the  Publican  :  O  God,  be  merciful  to  me,  a 
finner.  When  thy  Will  and  all  thy  Reafon  is  once  placed  upon  God,  with  a  Refolution 
not  to  leave  him,  though  body  and  foul  fhould  be  broken  afunder,  then  thou  holdeft 
God  [faft,]  andbreakeft  through  Death,  Hell,  and  Heaven,  and  goeftinto  the  Temple 
of  J E  S  U  S  CHRIST,  in  fpite  of  all  the  Oppofition  of  the  Devil  :  The  Anger  of 
God  cannot  with-hold  thee,  how  great  and  powerful  foever  it  is  in  thee  ;  and  though 
body  and  foul  did  burn  in  the  Anger,  and  ftood  in  the  midft  of  Hell  with  all  the  Devils ; 
yet  thou  wouldft  break  forth,  and  come  into  the  Temple  of  Chrift ;  and  there  thou 
wouldft  get  the  Garland  of  Pearl,  adorned  with  the  Noble  and  highly  Precious  Stone,  That 
Lapis  °  Philo- Angularis,  The  Chief  Corner  Stone. 


Chr>p.  7.  Of  the  'True  Corner  Stone.  yi 

10.  But  you  muft  know,  that  the  Kingdom  of  Heaven  is  thus  fown  in  thee,  and  is 
fmall  as  a  Grain  of  Muft'rd-feed,  yet  thou  haft  great  joy  with  this  ylngdical  Garland y 
but  look  to  it,  and  fet  it  not  upon  the  Old  Adam^  ehe  it  will  go  with  thee  as  it  did  with 
j^dam  ;  keep  what  thou  haft  ;  necelTity  or  want  is  an  evil  Gueft. 

1 1.  At  length  a  young  Plant  growcth  to  be  a  Tree,  if  it  ftands  in  good  Ground,  but 
many  a  rough  and  cold  wind  bloweth  upon  a  young  Plant  before  it  comes  to  be  a  Tree  ; 
it  is  unfteady  :  Thou  muft  be  brought  before  the  Iree  of  Temptation,  and  alio  into  the 
Wildernefs  of  Contempt  and  Scorn  in  this  world  •,  if  thou  doft  not  hold  out,  thou  haft 
nothincr :  If  thou  rooteft  up  thy  Plant,  thou  doft  as  yf^^w  did,  thou  wilt  more  hardly  let 

it  a^ain  than  at  firft,  and  yet  it  groweth  in  the  ■"  valley  of  Rofes,  hidden  to  the  Old  ''  Or  the  Pa- 
^dam.  [f  J"'  Ef- 

12.  For  it  was  a  long  time  from  AdamtiW  the  humanity  of  Chrift,  in  which  [time]  the   '^""' 
Tree  of  Pearl  grew  hidden  under  the  vail  of  Alofes,  and  yet  in  its  time  it  came  forth  as  a 
Tree  with  fair  fruits. 

13.  Therefore,  if  thou  haft  fallen,  and  haft  loft  the  fair  Garland ;  do  not  defpair, 
feek,  knock,  and  come  again,  do  as  thou  didft  at  firft,  and  then  thou  wilt  find  l>y  Ex- 
perience, from  what  Spirit  this  Pen  and  Hand  hath  written  :  thou  wilt  afterwards  get  a 
Tree  inftead  of  thy  Plant :  And  then  thou  wilt  fay.  Is  my  Plant,  during  my  fleep,  be- 
come a  Tree  ?  Then  you  will  begin  to  know  xh^'^  Philofopher's  Stone  ;  obferve  it.  1  The  Stone- 

of  the  Wife 
Men. 

The  Gates  of  the  Firmamental  Heaven^  with  the  Stars  and 
Elements,  Alfo  of  the  Threefold  Life  of  Man,  The  Noble 
Stone  rightly  brought  forth  i?tto  the  Lights  Spiritually^  for 
the  Magi,  [or  thofe  that  are  wife.'\ 

14.  If  we  will  fpeak  of  the  Noble  Stone,  and  bring  it  forth  into  the  Light  to  be 
known,  we  muft  firft  fhow  the  Darknefs  and  deformity  of  the  Stone,  which  hinder  that  it 
is  not  known.  For,  fince  we  know  that  the  Noble  Stone  lies  hidden  in  this  world,  and 
may  be  had  every  where,  and  yet  is  not  known,  we  Ihould  therefore  feek  to  know  the 
caufe  why  it  is  fo  hidden. 

15.  Reafon  faith,  if  this  [outward]  world  be  fo  dangerous  for  Man,  Why  hath  God 
kt  him  therein  ?  or.  Why  hath  he  cremated  it  ?  And  thus  he  judgeth  alfo  concerning 
the  Devil ;  [faying,]  I'Fhy  hath  not  God  turned  the  Devil  into  Nothing  again  fince 
his  fall  ? 

J  6.  Yes,  beloved  Reafon,  thou  haft  found  the  Stone,    and  with  it  thou  buildeft  a 
houfe  of  Stone  to  dwell  in.     The  Noble  Stone  lies  in  t\\e.  Eternity :  that  which,  is  eternal 
breaketh  not,  but  that  which  hath  a  beginning  breaketh.    The  Devils  are  Eternal^  and 
therefore  they  break  not  i   they  were  not  in  the  '  form  of  a  fpirit  from  Eternity,  but  their  '  Or  CobJ^ 
Eflences  are  Eternal.  t'on- 

17.  And  they  have  put  their  Will  into  their  Eflences,  and  their  will  is  eternal :  as  the 
Center  of  Nature  [viz.']  of  the  ftern  Matrix,  is  Eternal,  into  which  their  will  is  entered, 
fo  now  they  are  Eternal  Spirits  therein,  [viz.  in  the  ftern  Matrix  :]  Alfo  they  are  as  aZ.W/^- 
ing-Glafs  for  the  other  Angels,  and  for  the  fouls  of  Men. 

18.  But  that  God  fhould  caft  away  the  Third  Principle,  [that  is,  the  Created 
World,]  for  Man's  fake,  and  put  it  into  its  Ether  before  the  accomplifiiment  of  its 
Time,  that  cannot  be  j  for  the  Wonders  th.it  were  forefeen  from  Eternity  in  the  Wifdons 


Of  the  True  Corner  Stone. 


f  Being,  Ef- 
fence,  or  Sub- 
fiance. 


'  Or  Could 

not. 

"  Glance, 

Luller,   or 

brightnefs. 

"'  Rule,    or 

Dominion. 

»  Or  in. 


y  To  flop  or 
hinder. 


'V 


Chap.  7. 

without  Subftance,  they  muß  come  to  have  a  fubftance,  and  fo  in  time  tnufl:  the  forms  cf 
Nature  alio. 

1 9.  For  God  is  Threefold  in  Perfons,  and  would  alfo  move  himfelf  Three  Times,  ac- 
cording to  the  property  of  each  Perfon,   and  no  more  at  all  in  Eternity. 

20.  Firfl,  The  Center  of  the  Father's  Nature,  moved  itfelf  to  the  Creation  of  An- 
gels, and  further,  of  this  World. 

21.  Secondly,  The  Son's  Nature  moved  itfelf-,  where  the  Heart  of  God  became  Man, 
which  fiiall  never  be  done  more  in  Eternity  :  and  where  it  is  now  done,  [yiz.  where  men 
become  united  with  the  Heart  of  God,  as  branches  on  their  vine,]  it  is  done  by  that  only 
(Man)  who  is  God,  through  many,  and  in  many. 

22.  And,  Thirdly,  The  Holy  Ghoft's  Nature  will  move  itfelf  at  the  End  of  the 
World,  when  the  World  fhall  enter  into  its  Ether  again,  and  the  Dead  fnall  rife  again  : 
Where  the  Holy  Ghort:  will  be  the  Mover,  and  will  fet  the  Great  Wonders  (which'^'lliall 
have  been  done  in  this  world)  all  in  the  Eternal  Subftantiality,  to  the  glory  and  mani- 
feftation  of  God's  Deeds  of  Wonder,  and  to  the  Joy  of  the  Creature?,  [v:z.  Angels  and 
Men.]  He  will  be  the  Eternal  Mover  of  the  Creatures,  (viz.  Angels  and  Men,)  for  through 
him  Paradife  fpringeth  up  again,  which  we  here  have  loft.  Thus  you  muft  know, 
that  the  great  Wonders  of  this  World,  which  muft  have  been  done,  and  muft  pafs  away, 
lie  in  our  way. 

23.  This  world  is  a  great  Wonder  ;  but  it  would  not  have  been  known  in  the  Wifdom 
of  God  by  -the  Angels  :  and  therefore  the  Father's  Nature  moved  itfelf  to  the  Creaäon 
of  a  '  Being,  that  the  great  Wonders  might  be  manifefted  ;  and  then,  [when  they  fhall 
all  once  be  manifefted  and  become  fubftantial,]  it  will  be  known  in  Eternity,  by  .-Iri^els 
and  Me»,  what  power  and  virtue  every  thing  hath  had. 

24.  Alfo  the  Image  of  the  Number  Three,  [or  Trinity,]  (z-iz.  the  Eternal  Virgin^ 
which  ftood  in  Ternario  fanHoy  in  the  Eternal  Wifdom,  in  the  Subftantiality,  as  a  Fi- 
gure,) '  ßould  not  have  been  known  in  Eternity  by  the  Angels,  if  the  Heart  of  God  had 
not  become  Man  -,  there  the  Angels  faw  the  "  Glory  of  the  Majefty  in  a  living  Image, 
wherein  the  whole  Trinity  was  included. 

25.  So  alfo  the  Center  of  Nature  fhould  not  in  Eternity  have  been  manifefted  to  the 
Angels,  much  lefs  the  "  Government  of  the  Holy  Ghoft,  if  this  W^orld,  with  the  Stars 
and  Elements,  had  not  been  Created  ;  but  fo  [l/y  this  means]  the  Angels  and  we  Men  (alfo) 
know  the  Eternal  Being,  and  all  forms,  ^  by  this  [created]  world  •,  and  therefore  God 
has  placed  the  Image  of  the  Number  Three  (viz.  Man)  in  this  world,  that  he  ftiould 
open  all  Wonders,  and  know  the  Eternal  God. 

26.  But  the  Image  doated  on  it,  and  put  its  Imagination  into  it,  as  Lucifer  did  into  the 
•wrathful  Matrix  of  Nature,  and  fo  it  was  alfo  captivated  :  for  Jdam  v/as  to  be  a  L  ord 
over  the  Stars  and  Elements,  nothing  fhould  *"  touch  him,  he  had  power  over  them  all, 
he  could  have  removed  Mountains  with  a  word,  he  was  Lord  over  '  Fire,  *  Air,  *■  Water 
and  "^  Earth. 

27.  For  there  was  no  death  in  him,  the  light  ßone  in  him,  he  was  in  Paradife,  Paradi- 
fical  fruit  grew  for  him,  he  was  one  [fingle]  Lvlan,  and  not  two,  he  was  the  Man,  and 
alfo  the  Woman,  and  he  fliould  hnve  propagated  an  Angelica!  kingdom  out  of  himfelf, 
and  that  was  poflible.  For  he  had  no  fuch  flefti  and  blood  as  after  the  Fall,  whereof  he 
was  afliamed  before  the  Majefty  of  God  :  he  had  flefh  and  blood  that  was  heavenly,  his 
Eilences  [or  faculties]  were  holy  :  he  could  bring  forth  out  of  himfelf  (without  rending 
of  his  body)  an  Lnage  like  himfelf. 

28.  For  he  was  a  Virgin  without  the  feminine  form,  after  the  Form  of  the  Eternal  [5o- 
fhia,']  with  a  pure  modeft  mind,  and  chafte,  without  the  leaft  defire  of  luft :  his  defire 

3  was 


chap.  7-  Of  the  'True  Corner  Stone,  73 

was  only  to  haVe  his  like  out  of  himfelf  ;  he  placed  his  will  upon  himfelf,  and  in  him  was 
CcJ :  i'v  his  will  was  in  God,  and  God  in  him,  and  he  in  Paradile. 

29.  But  he  law  in  himfelf  two  ■"  forms  of  the  Divine  Being :  one  without  himfelf  belong-  ''  Natures, 
ing  to  this  world,  and  the  other  within  him  belonging  to  the  Paradifical  world,  which  he  condmons,  or 
alio  had  with  full  fatisfadion  to  himfelf  [as  his  Own,]  and  therefore  came  the  Command-  'l""  ""^^' 
ment  and  laid  J  Eat  not  of  (be  m.-ted  fruit,  (Good  and  Evil,)  elfe ye  ßall  die.     But  he 

*  Imagined  fo  long,  till  he  was  captivated  :  he  Hill  thought  he  would  eat  of  both,  [viz.  of  '  Or  fet  hi» 
the  Paradifical  and  of  the  forbidden  fruit,]  and  fo  live  for  ever  -,  and  fo  he  continued  Imaginauon, 
forty  Days,  as  the  fecond  Adatn  in  the  W  ildernefs  was  [fo  long]  tempted  :  and  Mofesv/ns 
[fo  long]  upon  the  Mount,  where  Ifracl  was  tempted,  to  try  if  it  werepoffible  to  live  in  the 
obedience  and  will  of  the  Father  :  and  lb  long  he  went  on  till  he  funk  down  into  a  fleep. 

30.  For  Mo'es  faith,  God  fuffered  a  deep  Jleep  to  fall  on  him  %  and  then  God  faw  that 
it  v/as  not  poßible  for  him  [to  continue  in  perfeft  obedience,]  (for  the  Luft  had  captivated 
him,)  and  io  he  fuffered  him  to  fall  into  2^  fleep,  (v/hich  figniheth  Death,)  where  the  Wo- 
man was  made  out  of  him  ;  and  the  Spirit  of  this  world  formed  Adam  into  a  Man,  (fuch 
a  one  as  we  are  at  this  day,)  and  Eve  into  a  f-Foman :  which  when  they  awaked  they  faw 
not :  for  they  were  yet  in  Paradife,  till  they  had  eaten  the  Earthly  fruit ;  and  then  the 
Spirit  of  this  world  took  the  foul  captive,  and  its  Effences  became  inftantly  Earthly,  and 
its  fiefli  and  blood  Beftial,  at  which  they  were  alhamed,  and  took  notice  of  their  ßeßial 
form  in  tli;ir  Mafculine  and  Feminine  Members. 

31.  And  fo  they  were  driven  out  of  Paradife;  and  the  Word  of  the  Lofd,  Verbmit 
Domini,  (with  a  Fromile  of  a  Treader  upon  the  Serpent,)  fet  itfelf  in  the  Light  of  their 
Life,  (which  before  dwelt  and  ruled  in  him  [liz.  in  Adam^^  that  remained  now  in  its 
own  Principle,  and  the  Image  remained  in  the  Outward  Principle,  and  was  captivated 
by  the  Spirit  of  the  Stars  and  Elements  :  The  Regimen  [or  Rule  and  Dominion]  of  this 
world  dwelt  now  in  thefe  Perfons,  and  they  became  Earthly, 

32.  Whereupon  God  curfed  the  Earth  a  fo  for  Man^s  fake,  fo  that  no  Paradifical  fruit 
grew  any  more.  All  was  gone  fave  only  the  Grace  and  Mercy  of  God,  which  was  ilill 
left ;  for  they  now  flood  (as  to  the  Ground  of  the  world)  in  the  Abyfs  of  Hell  with  all 
Devils,  and  they  lived  in  weaknefs  as  we  do  now  at  diis  day. 

^'^.  They  begat  their  Children  in  t--^o  Kingdoms,  \yiz.  in  the  Kingdom  of  Wrath, 
and  in  the  Kingdom  of  Love,]  for  the  Anger  of  God  had  taken  hold  of  them,  and  de- 
fired  to  iliovv-  its  wonders  in  them  :  fo  alio  the  Treader  upon  the  Serpent  had  taken  hold 
of  them  in  the  Light  of  I,ife,  and  defired  alfo  to  fhow  its  wonders  in  them. 

34.  So  there  was  ftrifc  and  difcjuietnefs,  as  may  be  difcerned  by  their  Children  :  the 
f.rjt  that  was  born  of  Woman,  became  a  wicked  Murderer,  and  drove  to  fupprefs  the 
Kingdom  of  God-,  and  the_/tYc;;i  was  a  holy  virtuous  Man:  In  brief,  you  fee  this 
throughout  the  Holy  Scripture,  efpecially  by  Cain  and  Abd,  by  Ifnac  and  Ifmad,  alfo  by 
Efau  and  Jacob,  who,  while  they  were  yet  in  their  Mother's  womb,  ftrove  '  for  the  King- 
dom of  God,  and  ^  for  the  Kingdom  of  Hell ;  and  therefore  laid  God,  Jacob  have  I  loved,  '  Or  about 
and  Efau  have  I  hated. 

35.  And  from  hence  arofe  the  Predeftlnation  or  Elegien  of  the  Children  that  cleave  to 
him  ;  the  other  make  but  a  mockery  and  fcorn  of  that  which  is  fpoken  concerning  the 
Kingdom  ol  God  and  the  Kingdom  of  Heaven,  and  they  find  not  the  Precious  Stcme  of 
the  Philofophers  ;  for  they  feek  it  not  rightly.  They  are  mere  Hypocrites,  [fuch  as  make 
a  Ihow  of  Holinefs,]  like  the  Devil  in  the  form  of  an  An^^el. 

36.  Bat  Abel,  Ifaac,  3.nd  Jacob,  found  it  indeed,  j'-^roi^' wreftled  for  it  a  whole  Night ; 
and  rfaac  carried  the  fuel  of  the  fire,  [to  burn]  himfelf  [with,]  and  readily  yielded  that 
the  darknefs  and  drofs  of  his  Stone  fliould  be  burnt  away  :  for  he  had  attained  the 
[Noble]  Stone  in  his  Mother's  womb.     Look  upon  the  King  and  Prophet  David,  what 


74 


Of  the  True  Corner  Stone. 


Chap.  7, 


e  Or  falra- 

tion. 

*  Or  Unirer- 

iicj-. 


>  Or  follow- 
ers. 

"  Or  flieU. 

'  luaiverßciKe, 
a  waU-ltone. 


»  Or  facrifi- 
ced. 


•  hamuli. 


"  Awakened 
or  llirred  up 
in  her. 

t  Or  Glory, 
er  feeming 
holy  Lafter. 


9  Ol  Layer. 


he  did  with  that  Stone,  how  dearly  he  loved  it.     For  he  faid,  Thsughbody  and  foul  ßould 
be  broken  in  funder,  yet  thou  art  the  defire  of  my  Heart,  and  my  %  Portion. 

37.  Look  upon  Solomon  in  his  Great  and  wonderful  Wifdom,  who  knew  the  [Nature 
and]  property  of  all  living  Creatures  and  Plants,  which  he  learnt  in  no  ^  Academy  ;  he  un- 
derftood  it  only  by  the  Precious  Stone  which  he  had  in  his  Heart. 

38.  Look  upon  Mofes,  what  Miracles  he  did  by  this  Stone  :  Look  upon  the  Prophet 
Elijah,  who  fhut  Heaven  for  three  years  and  fix  months :  He  brought  forth  fire  in  the 
Anger  of  God,  fo  that  it  devoured  an  hundred  Men. 

39.  Look  upon  all  Prophets,  what  Miracles  they  wrought  "düitb  it,  they  knew  things 
to  come  in  the  virtue  of  this  Stone,  they  healed  the  Sick,  and  raifed  the  Dead. 

40.  And  this  Stone  is  C  H  R  I  ST  the  Son  cf  the  Living  God,  which  difcovereth  itfelf  in 
all  thofe  that  feek  and  find  it :  What  an  admirable  example  have  we  in  the  Apcflks  (who 
were  but  fimple  unlearned  Laymen)  how  they  went  about  with  this  Stone,  in  Power 
and  doing  Miracles,  and  fo  did  all  their  •  Sticceßors. 

41.  O  how  eagerly  have  the  rational  Wife  men  of  the  Schools  of  this  world  perfe- 
cuted  it  at  all  times,  and  at  this  very  day  :  they  have  a  Gliftering  Stone,  with  a  pleafanE 
^  outfide,  or  found,  and  they  think  it  is  the  right  [Stone  :]  they  fpread  themfelves  abroad 
upon  it,  and  boafl  themfelves  of  it,  and  would  be  honoured  for  it  as  Gods. 

42.  But  their  Stone  is  only  a  '  Stone  belonging  to  the  wall  of  the  great  building  of  this 
world,  in  which  [building]  the ßven  Seals  accomplifh  their  Wonders,  and  under  which 
the  feven  Spirits  of  the  Anger  of  God  pour  forth  their  Vials  of  wrath  and  abomina- 
tions. 

43.  Por  we  are  with  Adam  {hut  up  in  the  Anger,  which  ho!deth  us  captive  :  and  yet 
the  Grace  alfo  is  prefented  to  us,  and  that  defireth  to  have  us  alfo,  and  fo  there  is  a  hard 
ftrife  in  us.  This  you  may  fee  in  the  Writings  of  Mofes,  in  that  God  commacdcd,  that 
all  the  firfl-born  of  the  Males  fhould  be  °  offered  to  him. 

44.  But  you  fee  the  vehement  oppofition  of  his  Anger  ;  how  it  hath  penetrated  [and 
prevailed,]  and  many  times  taken  away  the  firft  Birth ;  as  may  be  feen  by  Cain  and 
Abel,  by  Efau  and  Jacob,  alfo  by  the  Children  of  Jacob,  and  throughout  the  whole 
Scripture,  that  the  Stone  would  reft,  not  upon  the  firfi  Adam,  but  upon  the  fecond. 

45.  We  have  a  great  Example  in  the  Children  of  Jeffe  ;  when  the  °  Prophet  thought 
the  Eldtfl  fliould  be  King,  yet  the  Election  fell  upon  the  youngeft,  becaufe  he  had  that 
Stone. 

46.  This  Elccficn  was  not  thus  from  Eternity  in  God  ;  for  Adam  was  Good  and  Per- 
fcCi,  alfo  Pure,  but  he  yielded  himfelf  to  be  overcome.  P^or  the  Anger  flood  in  the 
Abyfs,  and  was  covered  mih  the  Principle  of  t!:is  world. 

47.  And  know,  that  the  Tree  of  Alum's  Tempting  in  Paradife,  (which  yet  flood  only 
in  the  Abyfs,)  grew  out  of  the  fource  of  tlie  Anger  :  and  Adam  was  tempted,  to  try  whe- 
ther he  would  with  his  will  cleave  to  God. 

48.  Nothing  compelled  Eve  to  eat  of  it  but  her  luft,  which  the  Devil  in  the  Anges 
"  brought  into  her  :  If  fhe  had  turned  away  her  Eyes  from  the  Devil  and  the  Serpent, 
Ihe  had  continued  in  Paradife  ;  Had  fhe  not  a  Command  [not  to  eat  ?}  but  when  fhe 
followed  the  Devil,  and  would  be  (kilful,  fhe  became  foolifh. 

49.  And  fo  it  befalleth  us  at  this  Day,  we  are  captivated  by  the  Abyfs  of  the  Anger  j 
and  fo  the  Devil y^/j  beforeus  the  ''  flattering  Hypocrify  and  Bravery  of  this  World,  viz. 
Statelinefs,  Arts,  and  Riches,  at  which  we  bite,  [as  a  filh  at  the  bait  which  the  angle  is 
covered  with,  and  fo  is  catched  and  pulled  out  from  its  livelihood  ;]  and  fo  v.e  alfo  are 
driven  out  cf  Paradife,  and  lofe  the  Noble  Stone. 

50.  C^riß  hath  inflituted  Baptifm  as  a  '^  Bath,  to  wafh  away  the  Anger,  and  hath  put 


chap.  7.  Of  the  True  Corner  Stone.  75 

into  us  the  '  Noble  Sicne,  viz.  the  Water  of  Eternal  Life,  for  an  *■  Earneft- Penny,  fo  that  ^'  Our  Talent, 
inftandy  in  our  Childhood  we  might  be  able  to  '  efcape  the  Wrath.  _  ,  o/Tet  out" 

51.  But  theiVrp.'«/ prefents  icfelf  to  us,  [as  hedid  to  iEw,]  fo  that  we  Imagine  after  ° 
[or  fet  our  Mind  upon]  the  Tree  of  Temptation,  as  we  fee  by  experience,  that  as  foon 

as  young  Children  grow  up  a  little,  they  creep  up  in  Pride,  and  flattering  hypocritical  ar- 
rogance, and  fet  the  Paradifical  Garland  [viz.  the  bloflbni  of  their  youth]  upon  the  head 
of  the  Serpent ;  and  thus  the  Serpent  playeth  with  them,  and  teacheth  them  all  manner 
of  "  wantonnefs,  and   leadeth  them  out  of  ParaJufe  into  this  world,  into  finery  and  '  Untow- 
pride,  which  r^j«/r^  covetoufnefs  and  deceit  to  maintain  them.  ardnefs, 

52.  And  then  the  Noble  Stone  cometh  to  be  contemned  :  if  they  fee  a  Man  who  car-  perifrfenef" 
rieth  that  Stone  in  him,  he  muft  be  a  fool  with  them  ;  which  is,  bccaufe  they  have  the 

wit,  and  fubtlety  of  the  Serpent  -,  and  they  that  have  the  Stoite  are  fimple  without  wit  and 
cunning,  like  a  child  •,  their  "  Play  in  this  world  they  a<fl   in  care,  forrow,  want,  con-  ""  Or  Part,  or 
tempt  and  mifery  :  but  it  is  written;  They  pafs  away,  weeping  and  forrcwful,  but  they  carry  «raployment. 
Noble  feed  with  them,  [or  their  Employment   is   fowing  in  Tears,  but  they  fliall  reap  in 
Joy.]     Eternal  Joy  is  far  better  than  a  momentary  "  Pieafurc  of  the  Eye,  and  after  that  *  Lull. 
Eternal  Lamentation. 

^^.  Seeing  then  we  know  and  fundamentally  underftand,  that  we  lie  thus  captivated  in 
a  clofe  Prifon,  therefore  we  will  reveal  that  ground  and  the  Prifon  alfo,  to  try  whetlier 
any  will  take  notice  what  condition  they  are  in. 

54.  We  will  not  relate  a  Hiftory,  but  fpeak  what  we  know  in  ourfelves,  in  foul  and 
body,  alfo  what  we  fee  in  the  Ground  or  foundation  of  the  World,  from  our '  own  ''  jlliai,  Eter- 
Light  which  we  have  from  Grace:  we  will  fpeak  from  that,  and  not  from  a  ""  fuppofition,  J^^^- 
as  doubting  whether  it  be  true  or  no.  *  Or  opinion. 

^^.  They  fay,  that  which  the  Eyes  fee,  the  Heart  believeth,  it  is  good  to  fee  with 
cur  own  Eyes :  but  he  that  feeth  with  the  Eyes  of  another,  or  he  that  depends  upon 
another's  words,  is  always  in  doubt  whether  the  Spirit  be  true  or  falfe. 

56.  Therefore  it  is  good  to  have  the  Ncble  Stone,  \ which  Abraham,  Mofes,  the  Prophets 

and  Apofiles  had,"]  that  giveth  aflurance,    and   pointeth  at  the  falfe  ^  Magi,  fuch  as   are  '■  Mdyn. 
Magi  in  the  Hiftory  only,  which  they  ftrut  about  withal,  in  Hate  like  a  whore  that  would  ^^"gi- 
be  accounted  a  Maid,  and  yet  is  big  with  child. 

57.  And  fo  they  are  big  withDarknefs  and  wrath,  and  yet  they  always  cry  out,  Here 
is  the  [true]  Church,  hire  is  Chrifi,  flock  all  hither  !  yes  indeed,  run  after  the  whore  of 
Babel,  who  is  big  with  (lately  Pride  ;  give  fomething  towards  her  child-bed,  that  flie  may 

fatten  her  whorilh  ftomach,  and  fatisfy  her  "  Hypocritical  (linking  Pride.  "  Seeming' 

58.  They  are  like  whores,  who  (when  they  are  faid  to  be  whores)  will  not  endure  it,  but  l'^'')'»  ^Jlnier- 
curfe  and  rail :  and  fo  alfo  when  the  Spirit  of  Truth  layeth  them  open,  then  they  cry,  O  "  ^"  . 
Heretick,  OHereiitk,  fire  and  faggot  !  O   run  away,  begone  all  of  you,  the  Devil  is  in 

him  :  thus  they  mifcall  the  Spirit  of  God,  becaufe  they  do  not  know  "  it.  <=  The  Spirit 

59.  We  do  not  write  this  out  of  a  defire  to  contemn  them,  for   we   know  the   great  o^  God. 
mifery  of  our  captivity,  but  we  write  it,  to  the  end  that  the  fimple,  (who  cleave  !b  very 

(aft  to  their  words,  and  believ-;  all  that  the  Devil  poureth  forth  in  wrath,)  might  every 
one  of  them  enter  into  themfelves,  and  try  whether  it  be  Truth  or  no,  and  chat  men 
might  not  btio  zealous  in  blindnefs,  with  anger  and  envy,  without  knowledge  wliether  it 
hath  any  Ground  of  Truth. 

60.  We  have  too  much  experience  of  this,  that  many  times  the  Floly  Ghoft  is  called  a 
Devil,  and  the  Devil  called  a  good  Spirit,  which  happeneth  out  of  Ignorance  :  for  the 
flattering  Hypocrites  do  fo  fill  the  Ears  of  the  Laity  with  their  Eloqu;;nce  in  their  Ser- 
mons, and  drawing  the  Scriptures  to  their  defire  [and  meaning.] 

L  2 


7  6  Of  the  'True  Corner  Stone,  Chap.  7, 

"  Oj  wicked-      6i.  O  what  horrible  ^  Blafpheimy  ic  is,  that  the  Spirit  of  God  muft  be  thus  flandered 

nefs.  by  the  Image  of  God,  though  we  do  not  fay  that  the  Image  itfelf  doth  it,  but  the  Serpent 

in  the  Image  :  fo  foon  as  the  Mind  is  turned  away  frona  God,  the  Serpent  taketh  hold  of 

ir,  and  then  ruleth  it,  and  poureth  forth  blafphemies   againft  God,  and  his  Children. 

Therefore  obferve  this  following  Text. 

\Here  the  Atähor  again ßoiveth  the  'Eternal  Being.] 

62.  As  God  the  Father  himfelf  is  /?//;  he  is  the  Number  Three  of  the  Deity  ;  he  is 
the  Majefly  ;  he  is  the  ftill  Eternity ;  he  is  the  Nature,  and  in  it  he  is  the  Love  and  the 
Anger  :  the  Anger  is  a  caufe  of  his  Strength  and  Might ;  as  alfo  a  caufeof  Life,  and 
of  all  Mobility,  as  the  Poifon  [or  Gall]  in  Man  is :  and  the  Love  is  a  caufe  of  the  Heart 
of  his  Majefty,  and  a  caufe  of  the  Number  Thre<,  and  of  the  Three  Principles. 

63.  And  as  we  know  and  have  mentioned  before,  that  the  Fire  is  a  caufeof  the  Light, 
for  without  fire  there  would  be  no  Light,  fo  there  would  be  no  Love  without  Light  •,  the 
Light  is  Love  [or  pleafantnefs,]  for  it  is  kind  and  amiable,  and  we  fee  that  the  Light  and 
the  fire  have  Iwo  ßveral  [properties  or]  fources  -,  x.\\efre  is  biting,  wrathful,  devouring 
and  confuming  •,  and  the  L:ght  is  pleafant,  fweet,  and  defirous  of  a  Body  ■,  the  Love  de- 
firetha  Body;  and  the  fire  alfo  defireth  a  Body  for  its  nourilliment,  but  devoureth  ic 

f  Vivifies  it.   quite  •,  and  the  Light  '  raifeth  it  up,  and  defireth  to  fill  it ;  it  taketh  nothing  away  from 
the  Body,  but  '  quickens  it,   and  makes  it  friendly. 

64.  So  you  muft  underftand  us  concerning  the  Eternal  Being.  The  Eternal  Being  is 
fo,  and  if  it  were  not  fo,  all  would  be  as  nothing.,  but  an  Eternal  Scillnefs  without  Being  ; 
and  that  we  find  to  be  fo  in  every  thing. 

€^.  Thus  we  may  confidcr  with  ourftlves,  whence  it  arifeth  that  there  is  a  wrathful 
and  a  good  will:  For  you  fee  the  Fire  hath  /■k.o  Spirits,  on;\i,  that  which  proceedeth 
from  the  Heat,  and  the  other  that  which  proceedeth  from  the  Light  :  Now  the  Heat  is 
Nature,  and  the  Light  is  the  Eternal  Liberty  without  [or  beyond]  Nature  :  for  Nature 
comprehendeth  not  the  Light. 

^6.  And  fo  you  muft  underftand  us  concerning  the  two  forts  of  wills  in  God,  the  one 
is  Nature,  and  is  not  called  God,  and  yet  is  God's,  for  he  is  angry,  fevere,  fharp  as  a 
fting,  confuming,  attrading  all  things  to  himielf,  and  devouring  them,  always  ftriving, 
to  fly  up  above  the  Light,  [which  is  the  other  will,]  and  yet  cannot  ;  as  the  fire  doth, 
•which  the  higher  it  flieth,  the  higher  gocth  the  Light,  and  fo  they  may  well  be  called  /-cCO 
Principles. 

67.  For  the  Light  defireth  fubftantiality,  and  preferveth  the  fubftantiality,  and  doth 
not  confume  it :  but  the/«  defireth  to  devour  all  things,  and  turn  them  to  nothing  ;  and 
when  it  hath  turned  all  to  nothing,  it  becomes  a  darknefs. 

68.  And  therefore  God  hath  moved  himfelf  in  the  Light  of  Meeknefs,  and  attrafl-ed 
the  Meeknefs,  fo  that  the  Light  hath  a  fubftantiality,  and  that  is  ira.'er,  or  in  Tenmia 
fhiäo  the  Water  Spirit  which  holdeth  the  f  re  captive,  fo  that  the  fire  is  a  darknefs,  and 
is  not  known  except  it  be  kindled,  and  it  ftandeth  in  itfelf  in  the  hunger,  in  the  Eternal 
Darknefs,  and  fo  is  a  continual  Defire. 

6g.  Out  of  Juch  an  Original  came  the  Devils,  for  it  is  the  fierce  wrath  of  God,  and 
»'  Or  womb,  whatfoever  is  fidfe  and  evil,  hath  its  original  thus  out  of  this  '  Matrix,  as  alfo  all  the  Crer.- 
tures  of  this  world,  let  it  be  Heaven,  the  Stars,  the  Earth,  or  what  it  will  •,  they  have  all 
a  twofold  fource,  viz.  the  fire  and  the  water  :  in  thofc  two  confift  all  bodies.  Heavenly 
and  Earthly  -,  the  heavenly  confift  in  the  Matrix  of  the  Water,  and  they  have  the  fire  hid- 
den in  them, 
s  Th  00  h  7°*  ^^^  ^^^  ^''^''y  ^^^"''^  (which  is  only  a  Spirit  of  a  foft  property)  holdeth  the  fire 

and  through.  Captive,  and  fo  the  Mjjefty  Ihineth  in  the  Meeknefs  I  tranfparently. 


Chap.  7.  Of  the  True  Corner  Sto?te.  77 

71.  And  the  Earthly  [Bodies]  confift  in  the  palpable  fubftance  ;  for  the  water  becometh 
materialin  the  kitidling  ;  which  matter  is  drawn  together  by  the  wrath  in  the  Fiat,  part  to 
Stones,  and  part  to  Earth,  all  according  as  Nature  is  in  its  leven  forms:  and  the  Water 
hath  quenched  the  Fire,  fb  that  the  wrath  is  in  the  Darknefs,  like  a  hidden  Fire. 

72.  And  where  the  Matrix  continued,  and  was  not  fo  quenched  by  the  comprehenfiblc 
water,  there  it  is  created  into  Stars  •,  for  a  Star  is  only  Fire  and  Water  [concrete  together  :] 
but  feeing  the  fire  [in  them]  bvirneth  not,  and  that  the  water  [in  them]  doth  not  quench 
the  fire,  thereby  we  underftand  that  that  water  ii  nn  materia!,  but  is  as  an  Oil,  in  which 
the  Light  burneth,  which  is  net  [fuch]  water  as  putteth  out  the  Light,  but  prefcrveth 
a  continual  burning  Light  widiout  any  great  iburce,  [or  fierce  confuming  property.] 

73.  Thus  the  Stars  are  a  "  %/«/<2  Ejjentia,  a  fifth  form  [diftindl]  from  the  Elements,  as  *;  Quintef- 
the  fat  in  a  Creature  is  a  caufe  that  ths"  fountain  of  life  burneth  :  So  the  ^unta  Effentia  is  '^"^^• 

a  caufe  that  the  Stars  burn  :  yet  the  Stars  have  in  them  alfo  all  the  Caules  of  every  thing 
that  is  in  this  world,  all  that  live  and  move,  are  ftirred  up  from  their  properties,  and 
brought  to  life. 

74.  For  they  are  not  cnly  fire  and  water,  (though  the  fire  and  the  water  be  the  chief  in 
them,)  but  alfo  they  have  in  them  hardnefs,  fofcnefs,  darknefs,  bitternefs,  fournefs,  fweet- 

nefs,  and  all  the  '  powers  of  Nature  ;  they  have  whatfoever  the  Earth  hath  contained  in  |_  Virtues. 
it.     For  every  Star  hath  afevcral  property,  all  according  to  the  "  EfTences  of  the  Eternal      '  ®^!-"'' 

_,  /--KT  sr     r       J  ^  o  ODerations, 

Center  at  Nature.  _      pieüomi- 

75.  All  is  comprehended  in  the  Creation,  and  come  to  a  hing,  fo  far  as  their  properties  nance. 
at  the  fame  time  ilood  open  in  the  wheel  of  Nature,  when  the  Eternity  moved  itlelf  to 

the  Creation. 

76.  And  the  Air  is  the  Spirit  which  is  mixed  with  all  forts  of  Forms,  and  as  the  heat 
goeth  forth  from  the  Fire,  fo  alfo  the  Air  goeth  forth  with  all  powers  continually  from 
the  fire,  and  therefore  it  is  unconftant  ;  fuddenly  the  Air  awakeneth  one  form  in  the 
Center  of  Nature,  fuddenly  another  -,  and  fo  there  is  continually  a  wreßlijig  and  over- 
coming, fuddenly  a  being  above,  and  then  a  being  under  again, 

77.  The  zvhok  Diep  between  the  Earth  and  the  Stars,  is  like  the  Mind  of  a  Man, 
where  the  Eyes  fuddenly  behold  a  thing,  and  conceive  or  frame  a  will  [or  defire]  therein, 

and  bring  it '  to  fubftance  ;    fome  things  they  behold  only    with  curfory  thoughts,  and  '  To  pafs,  or 
fome  things  in  a  perfed  "•  being,  fo  that  the  mouth  and  hands  go  about  it  [to  bring  it  to  ^°  °^-  j^^. 
pafs  :]  Thus  the  Deep  alfo  is  like  the  Äfind,  fuddenly  it  is  intent  upon  one  Star,  iuddenly  ^^  purpofe. 
upon  another,  and  the  Sun  is  the  King,  and  the  Heart  of  the  Deep,  which  fhineth  and 
worketh  in  the  Deep  •,  and  the  other  fix  Planets  make  l\\Q.fenfcs  and  imderflanding  in  the 
Deep  •,  fo  that  all  together  is  as  a  living  Spirit. 

78.  Which  you  may  underftand  by  a  Beaft,  which  formeth  his  Spirit  herein,  alfo  in 
the  Fowls,  and  alfo  in  us  Men,  according  to  the  Adamical  Man  :  but  this  Government 
[or  Dominion]  and  fpirit  hath  not  divine  v/it  and  underftanding  :  for  it  hath  beginning  and 
end  ;  and  that  which  hath  beginning  and  end  is  not  fpiritual  (or  Divine,)  but  it  is  Natural 
and  Trarjiiory  ;  as  you  may  fee  by  the  Wind,  how  fuddenly  it  is  raifcd  in  one  place,  and 
fuddenly  laid  again,  and  then  fuddenly  raifed  in  another  Place,  and  fo  on. 

79.  So  alfo  the  Conftellation  is  a  caufe  of  all  forts  [of  outward  worldly]  "  Wifdom,  •  Or  wit. 
Arts,  and  Policy  ;  alfo  a  caufe  of  the  Ordering  of  every  Gcvernment  [or  Dominion]  of  this 

world  amongft  Men  after  the  Fall ;  alfo  among  the  Beafts  and  Fowls  ;  alfo  it  is  the 
caufe  and  bringer  forth  of  all  herbs,  plants,  and  metals,  and  of  Trees,  that  they  grow. 
So.  For  that  which  the  ConjlcV.ation  containeth  in  it,  lies  all  in  the  Earth,  and  the  Con- 
ftellation kindleth  the  Earth  :  and  it  is  all  one  Spirit  and  one  Dominion,  which  I  call 
the  third  principle.  For  it  is  the  Third  Life  in  God,  the  awakened  Life,  and  not  an 
Eternal  Life  ;  for   in  this  Third  Life,  fliall  only  the  Great  Wonders  (which  lie  in  the 


njpotent. 


78  Of  the  Tra7ißtory^  Chap.  8. 

Center  of  the  Eternal  Nature)  be  brought  into  a  vlfible  fuhftance,  whofe  figures  remain 
for  ever,  but  not  in  the  Effences,  they  all  return  again  into  the  Ether  ;  as  it  was  before 
the  Creation,  fo  will  it  be  again  at  the  End. 

81.  But  fl//  of  this  world  remaineth  {landing  in  the  Eternal  Nature,  with  its  colours  and 
•  Or  Land-  figures,  like  a "  PiSfure,  elfe  the  Creatures,  as  Angels  and  Men,  which  are  Eternal,  (hould 
^*^'P-  have  no  Joy.     Thus  they  fhall  ^  enjoy  all ;  and  yet  there  will  be  a  fpringing,  bloflbming, 

°"*"  and  growing,  but  without  feeling  of  any  fiercenefs,  or  of  the  Fire:  for  the  Efiences  are 
no  more  a  fubftance,  and  therefore  afford  no  fire  -,  the  fire  is  an  Eternal  darknefs  and 
gnawing  in  itfclf,  and  that  is  called  the  Eternal  Death,  concerning  which  the  Scripture 
witneffeth  throughout.  Do  not  account  this  a  fiftion  :  for  it  is  true,  we  fpeak  faithfully 
■what  we  know  [and  underlfand]  in  the  bofom  of  our  Mother,  [viz.  in  the  Merey  and 
Eternal  Wifdom  of  God.] 

The  Eighth  Chapter. 

I.  ^l!J^^®^?20^  O  W  as  there  is  a  Life,  and  Spiritual  Government,  in  the  Deep  of  the 
^  ©?!)  ^  World  in  all  places,  fo  that  ail  Creatures  are  included  as  it  were  in 
@©  @f^     one  Body,  which   affordeth   them   life,  nourilhment,  wit,  wifdom 


„^  (S®     ^"'^  •^'^'•»  '"  ^''  kinds  of  them,    in  Men,   Beafts,    Fowls,  Fifhes, 

4?       r\-^      ^     Worms,  Trees,  and  Herbs,  ever  one  according  to  the  kind  of  their 
'    \;l39f^^A»fy?^     EfTences-,  fo   there  is  alfo  a  life  in  the  Eternity  within  this  world, 
«L/a^U'OG^<J»     which  the  Spirit  of  this  world  comprehendeth  not,  which  hath  all 
the  properties  of  this  world  in  it,  but  in  no  fuch  kindled  ElTences. 

2.  For  it  hath  no  Fire,  though  indeed  it  hath  a  mighty  Fire,  but  it  burneth  in  another 
fource  [or  property,]  viz.  in  the  dtfirir.g:  It  is  ibfr,  delicate  or  pleafant,  without  pain  ; 
alfo  it  confumeth  nothing  •,  but  its  Spirit  is  Love  and  joy:  its  fire  maketh  Majefty  and 
brightnefs  •,  and  that  hath  always  been  from  Eternity  -,  it  hath  no  ground,  it  hath  its  fpring- 
ing up  and  bloffoming,  but  not  out  of  fuch  Earth  as  we  walk  upon,  and  yet  it  is  Earth, 
which  in  my  whole  Book  1  call  Subftaniiality,  tor  it  is  the  Eternal  B'dy,  without  any  de- 
feat :  There  is  no  v/ant  in  it,  nor  forrow,  nor  mifery  •,  no  fuch  thing  is  known  there  at 
all;  there  is  no  Death,  Devil,  nor  Anger,  known  in  it ;  buty/^f.^  things  Hand  altogether 
in  the  Darknefs  [or  in  Eternal  oblivion]  hidden  in  the  firft  Principle. 

3.  And  this  Angelical  World  [or  Eternal  Subftantiality]  we  call  Terrarius  Satiilus ; 
<  The  Tiini-  and  that  very  rightly,  though  the  Latin  Tongue  underftandeth  only  the  ''  Number  Three 
ty.                 thereby  •,  yet  the  Lmigi'Mge  of  Nature  comjprehendeth  it  together  as  one  only  Body. 

4.  For  as  this  Principle  of  this  [outward]  World,  is  together  as  one  Body  ;  fo  God, 
»  BeiDt^s.        the  Kingdom  of  Heaven,  Angels,  Men,  Paradife,  with  all  Heavenly  and  Divine  '  things 

°  and  Properties,  are  all  but  one  Body,  and  together  are  called  God,  Majefty,  and  Eter- 

nity. 

5.  For  the  Majefty  is  the  Light  of  that  Body,  and  the  Holy  Ghoft  is  its  Air  and  Spi- 
rit of  Life  -,  but  the  Creatures  [./-.  Angels  and  Men]  have  their  own  Spirit  of  life  from 
themfrlves. 

6.  P'or  Every  Angel  and  Man  is  like  the  Total  God,  he  hath  in  him  the  Number 
^  AR  d  H  t  Three,  and  the  Holy  Ghoft  proceedeth  forth  in  him  alfo  ;  of  which  you  have  a  fimili- 
Iron.             tude  in  a  '  flaming  piece  of  Iron :  The  Iron  refcmbles  the  Creature,  the  fire  refem'sles 


Chap.  8.  and  of  the  Eternal  Life.  79 

the  Deity,  the  heat  of  the  Iron  refembles  the  Creature's  own  Spirit,  the  Air  which  goeth 
forth  from  the  Heat,  which  hath  no  fource  [or  painful  quality,]  refembles  the  Holy  Ghoft. 

7.  In  this  manner,  we  give  you  in  fimplicity  fufficiently  to  underftand  thefe  high 
things.  If  any  will  now  be  blind,  God  help  them  !  and  we  can  thus  with  good  ground  Xtt 
you  down,  what  Man  was  before  the  Fall,  and  what  he  came  to  be  in  the  Fall :  what  he 
is  in  the  New  Birth  again,  and  what  he  fliall  be  after  this  Life.  For  we  know  what 
he  is  in  Death,  and  what  he  is  in  Life,  we  know  alfo  what  he  is  in  Hell  -,  and  that  not 
from  our  own  wifdom,  (as  if  that  were  greater  than  any  Man's  Living)  but  [we  underftand 
it]  in  the  bofom  of  the  Mother,  in  the  Mother's  Spirit. 

8.  I  am  dead  and  as  nothing  [as  to  my  own  felf  ]  when  I  fpeak  and  write  thus,  alfo  I 
write  not  from  myfelf,  but  from  the  Mother,  out  of  her  knowing  and  f-.eing  :  and  yet  I 
live  in  anguifh,  cares,  and  labour,  in  fear  and  trembling,  and  in  afiiiolion  like  all 
other  -Men ;  for  I  am  alfo  clothed  with  AJarns  fkin,  and  yet  live  alfo  in  the  Hope  of 
Ifrael. 

9.  Know  therefore  upon  this  defcription,  that  our  Father  Adam  in  Paradife  was  in  the 
Divine  Body,  and  is  gone  out  from  it  into  the  Body  of  this  World,  into  the  Dominion  of 
the  Stars  and  Elements,  which  have  now  captivated  the  [Adamical]  Body  and  Spirit, '  fo  t  TiIIitre<-ch 
far  as  to  the  poor  foul,  which  is  in  the  root  of  this  world  between  Heaven  aud  Hell :  and  to  the  poor 
Hell  and  the  Anger  have  bound  it  faft  to  the  Darknefs  and  to  the  fource  [or  property]  'o"'- 
of  the  Anger,  with  a  firoJig  Chain,  which  is  called  Centrum  Natur j;,  [the  Center  of  Na- 
ture.] 

10.  And  God  is  come  to  help  it  again,  and  is  become  Man,  and  hath  received  the  hu- 
man foul  again  into  his  heavenly  Body,  and  hath  bound  it  faft  to  him  ("  in  Chr.fl)  again.  "  To  Cluift, 
Thus  the  foul  ftandeth  in  the  midß,  [being]  beneath  in  the  Hellifh  Fire,  and  above  in  God 
in  Heaven  :  and  fo  whithcrfoever  it  cafteth  its  will,  and  into  what  it  yieldeth  itfelf,  there 
it  is,  and  is  a.fervant  to  that ;  there  is  no  recalling  out  of  Hell 

11.  Thou  Great  Whore  of  Babel,   if  thou  haft  ^  Divine  power,  help  us  and  thyfelf :  "'   JusTHi.i' 
Behold  thyfelf  here  with  thy  Dreams ;  if  thou  canft,    then  break  this  chain,  viz.  the  "'""' 
Center  of  Nature,  in  funder:  But  we  are  told,  we  muft  be  born  a-new  :  the  Divine  Fire 
muft  be  kindled  m  you  like  a  flaming  Iron  ;  for,  as   the  workman   will  not  touch  it  with 
his  bare  hand,  no  more  can  the  Devil  touch  the  foul  -,  for  it  burneth  him,  he  is  in  Dark- 
nefs, and  if  he  fhould  come  to  the  Light,  his  evil  envious  tricks  would  be  difcerned, 
which  he  is  afnamed  at,  and  "  flideth  back  into  the  Darknefs,  as  Adctm  and  Eve  crept  be-  ^  ^f   flirink- 
hind  the  Trees  ;  he  doth  not  rclifh  this  bit  [of  the  Neiu  Birth,']  he  doth  not  love  to  fmell 
fuch  [Divine']  Fire :  for  it  is  Poifon  to  him  :  if  he  knew  but  of  one  fuch  fpark  of  fire  in 
his  Habitation,  he  would  not  endure  it  there,  but  would  run  away  from  it ;  as  indeed 
he  muft  fly  away  from  Man,  when  the  Divine  Fire  with  the  New  Birth  cometh  into  • 
him. 

12.0  how  cowardly  and  faint  is  he  when  the  foul  beginneth  to  ftorm  his  Fort !  How 
many  hundred  thoufand  tricks  doth  he  ftudy  to  keep  the  foul  off  from  ftorming!  O  how 
he  fawneth,  and  ftreweth  fugar  before  the  foul,  and  afcribeth  great  koUnefs  to  it,  as  if  it 
had  Divne  Tower,  that  it  is  no  finner  any  more,  that  he  might  by  any  means  bring  it  to 
the  top  of  the  Pinnacle  of  the  Temple,  that  it  might  elevate  itfelf:  O  how  bufy  is  he  1 
what  good  companions  doth  he  bring  to  it !  till  the  good  companions  [or  hypocrites]  be- 
gin to  play  vi\{\v  their  own  hoUnefs  and  ability,  as  the  Antichriftian  church  has  done  for  4 
long  while. 

13     All  the  while,  [that  the  foul  goeth  on  in  its  own  fecurity,]  the  Devil  is  at  quiet,  y  p  (j-      j. 
none  f-orm  his  H-^'i  :  r.nd  he  gets  good  fat  venifon,  which  he  fndeth  to  St.  Peter  with  cencesr'or 
good  ^  Fafiports  [or  abfolutions  ;]  and  if  Peter  be  in  the  Abyfs,   he  will  read  them  well  Warr,inu. 


8o  '       Of  the  Tranfitory^ .  Chap.  S. 

enough  •,  but  if  he  be  not  there,  then  the  Great  Prince  Luciftr  will  read  them,  they  will 
fkafe  him  very  well. 

14.  O  dear  Children,  fee  but  in  what  mifery  we  lie  captivated,  in  what  lodging  we 
are  •,  for  vve  are  captivated  by  the  Spirit  of  this  [outward]  world ;  it  is  our  life,  for  it  nou- 
rifncth  and  bringech  us  up,  it  ruleth  in  our  Marrow  and  Bones,  in  our  Flcfh  and  Blood  \ 
it  halb  moJe  our  flcjh  Earthly,  fo  that  we  lie  captivated  in  Death. 

15.  We  fwim  in  water  up  to  our  very  lips,  (as  the  Prophet  and  King  D^rwi  faith  :  The 
waUrreacheth  up  to  my  foul :  Great  Bulls  have  compaß^dmc  round  about  -,  I  dzvtil  among  Serpents 
and  Dragons  :)  O  thou  lamentable,  miferable  and  toilfome  life,  hew  dead  art  thou  !  thou 
fwimmeft  in  the  water  in  a  handful  of  Blood,  and  yet  art  fo  proud  and  lofty. 

16.  What  is  thy  Beauty,  thy  ftate,  honour,  and  riches?  Do  but  confider  thyfelf,  feek 
and  find  thy  felt  -,  go  forth  from  this  dangerous  life  of  Adders  and  Serpents,  into  the  Eter- 
nal :  you  have  it  fully  in  your  power. 

17.  Whofoever  teacheth  otherwife,  teacheth  from  the  Devil,  who  will  not  allow  that 
'  Or  pofTibi-  it  lieth  in  Man's  '^  power  to  turn  to  be  a  child  of  God,  though  the  Scripture  faith  :  That 
'"y-                Cod  hath  given  Manpower  (in  Chrifi)  to  become  the  Children  of  God  :  And  C'ldwilleth  that 

oilmen  ßjotddbe  faved :  Alio,  Thou  art  not  a  God  that  willifl  evil,  or  doß  delight  in  wicked- 
vefs.  And  in  £zf^;V/ it  is  written  ;  As  I  live^  I  defire  not  the  Death  of  a  firmer,  hit  that 
he  turn  and  live. 

18.  For  God  hath  no  other  will  but  to  fave  that  which  is  loft:  therefore  muft  none 
defpair  :  for  if  the  Spirit  of  the  foul  lift  up  itfelf  earnedly,  it  is  fironger  than  God,  and 
overcometh  God,  (for  the  Anger  belongeth  unto  God,  and  is  God's  Greatcfl  Might,  which 
it  overcometh  :)  It  is  ftronger  than  the  Abyfs  of  Hell  :  It  can  remove  Mountains  without 

»  A  Storm.      any  ^  ftir,  only  with  its  will.     For  ly  the  zoil',  God  created  Heaven  and  Earth  ;  and  fuch 
a  Mighty  Will  is  hidden  alfo  in  the  foul. 

19.  But  now  it  fwimmeth  in  mifery  and  much  weaknefs,  in  the  finking  down  of 
Death:  it  is  tied  and  drawn  up  and  down  as  a  poor  captive  Creature  from  one  fikhy 
puddle  into  another,  and  the  Devil  roUeth  it  prefently  in  this  mire,  and  prefently  in  that 
mire  again,  and  fo  it  is  like  a  filthy  Rag,  all  mire  and  dirt:  All  Stars  dart  their  Priilcn 

>"  Of  in.  j^j-Q  b  tijg  Body,  and  defile  the  poor  foui :  It  muft  endure  to  be  defiled  by  the  Beads,  for 

W^"f  ^  '•^^  body  feedeth  upon  the  ficfb  of  Beafts,  wherewith  the  poor  foul  is  '  clad.  Doft  thou 
Fleih  °  know  why  God  did  forbid  the  Jews  to  eat  oi  fome  fort  of  fießo  ?  *  Kindle  their  fat,    and 

"  Alias,  and   confider  their  property,  and  thou  ßalt  difcern  it. 

commanded  20.  The  poor  foul  is  a  kindled  fire,  and  fo  when  fuch  a  property  cometh  into  the  foul, 
them  to  burn  Joft  thou  fuppofe  that  God  Will  dwell  therein  ?  And  therefore  Chrift  taught  us,  laying, 
'onf  der  thT  ^^  ^°^'^  '^"^  temperate  in  eating  cad  drinking  ;  watch  and  pray  ;  for  your  adverfa;j  the  Devil 
f:nell  of  it.      goeth  about  like  a  roaring  Lrcn,   and  fceketh  whom. he  may  devour. 

21.  Thus  you  fee  how  we  ftand  in  a  Threefold  Life  :  the  foul  ftandeth  upon  the  Abyfs 
between  two  Principles,  and  is  tied  to  them  both  ;  and  the  body  merely  in  the  fpirit  of 
this  world  j  and  therefore  that  feeketh  only  after  eating  and  drinking,  power  and  honour, 
for  it  belongeth  to  the  Earth,  and  careth  little  for  the  poor  foul  which  cometh  out  of  the 
Eternity,    [and  belongeth  to  the  Eternity.] 

22.  Therefore  we  ought  to  tame  the  Body,  and  not  give  way  to  it,  but  to  damp  [or 
"»  Fill  it,  or  kill]  its  defire,  and  not ''  fatisfy  it  when  it  pleafeth,  but  for  neceßty  only  ;  that  it  may  not 
pamper  it.       grow  wantou,  and  invite  the  Devil  to  lodge  in  it. 

«  Refignits  23.  The  poor  foul  muft  watch  and  pray,  and  "continually  put  its  will  into  God's  will, 

-.vii:  ij  God  in  J.  ]T^(^,ft  not  give  way  to  the  body  in  any  thing,  except  it  hach  yielded  itfelf  to  God  firß  ; 

woli-doing.     the  foul  muft  not  pieafe  itfelf  at  all  in  its  own  power  ;  but  caft  itfelf  merely  upon  God,   as 

being'itfclf  weak  and  able  to  do  nothing,  (though  it  be  ftrong,)  and  fo  continually  ^0  oui 

2  from 


Chap.  8.  and  of  the  Eternal  Life.  ,81 

from  iifeif,  from  its  natural  will,  and  fo  fall  into  ihemll  of  Gcd,  and  then  the  Devil  can- 
not meddle  with  it. 

24.  Indeed  it  is  irkfome  and  troublefome  to  the  Body  to  behrohn  of  its  will ;  but  that 

is  no  matter,  Eternity  is  very  long  :  the  body  hath  but  a  ihort  time  of  continuance,  and 

then  it  returneth  to  its  Mother  [the  Earth :]  and  you   know  not  in  what  moment  Death 

will  come,  when  the  body  mult  be  gone  into  its  Mother  j  and  then  it  lets  the  poor  foul 

go  whither  it  can  :  it  is  a  very  '  unconftant  Neighhur  to  the  foul.  '  Slippen', 

untrufly. 

A  True  Open  Gate.  [Showmg]  How  a  Man  may  feek  and  fijid 
himfelf,  \Froifi  whe?ice  he  hath  his  begifming :  and  what  he 
fjjall  be  in  the  End.'\ 

25.  Behold,  O  Man !  and  Confider  thyfelf,  what  thou  art  from  thy  beginning,  and 
what  thou  Ihalt  be  again  in  the  End  :  and  then  thou  wilt  certainly  find  v/hat  home  thou 
art  in,  in  what  lodging  thou  lieft  captive,  and  thou  wilt  find  that  thou  art  both  a  Man, 
and  alio  a  Beaft  ;  thou  wilt  well  fee  the  heavy  Fall,  if  there  be  but  a  fpark  of  God's  light 
in  thee. 

2Ö.  For  no  Beaft  is  able  to  apprehend  it,  becaufe  a  Beaft  hath  its  Original  only  from 
the  Life  of  this  world  ;  and  therefore  we  know  that  there  is  another  Manner  of  Lite  in 
us,  in  that  v/e  know  the  Ground  of  this  world. 

27.  For  if  we  were  only  from  the  Clay  and  Earth  of  this  world,  we  fliould  be  but 
Clay  and  Earth  like  a  Beaft  which  hath  no  underßanding,  we  Ihould  not  be  able  to  know 
the  ground  of  this  world.  For  a  Pot  knoweth  not  the  Potter ;  nor  doth  a  piece  of  work 
know  its  vvorkmafter :  and  fo  a  Beaft  knoweth  not  its  Maftcr,  it  has  no  defire  after 
him,  for  it  knoweth  nothing  of  him. 

28.  The  defire  of  a  Beajt  is  only  to  fill  its  Belly,  to  nourilh  and  multiply  itfelf,  (as 
the  Center  of  Nature  in  itfelf  is  [fuch  a  defire,])  and  hath  no  underftanding  of  any  higher 
thing:  for  it  hath  its  ownfpirit,  whereby  it  liveth  and  groweth,  and  then  again  confumeth 
itfelf,  and  doth  it  as  well  at  one  time  as  at  another  :  for  fuch  a  thing  is  the  Band  of  Eter' 
fiity,  which  is  called  Nature. 

29.  But  we  that  are  Men  have  a  higher  apprehenfion  and  knowledge,  for  we  can  fee 
into  the  heart  of  every  things  and  fee  what  manner  of  thing  it  is,  and  what  property  it 
hath.    So  alfo  we  have  quite  another  longing  and  defire,  after  another  thing  and  life, 

which  is  not  ^bellial,  ncr  'Tratifjory,  nor  defireth  any  Elementary  Earthly  food.  z  Or  am'ma!. 

30.  Thereby  we  know,  that  every  life  defireth  its  own  Mother,  whence  it  hath  its 
Original,  and  wherein  it  fubfifteth  ;  as  alfo  we  muft  underftand,  that  every  life  defireth 
the  beß  [thing]  that  is  in  its  Center  •,  viz.  the  Heart  or  Oil  wherein  the  fire  burneth,  and 
wherein  the  life  is  opened  that  it  is  Living. 

31.  For  every  living  life  is  a  fire  :  and  yet  the  proper  fource  of  the  Fire  is  not  the  right 
fife,  but  the  Tinäure  which  proceedeth  from  the  Fire,  is  a  pleafant  Joy,  and  it  is  the  Li- 
berty oi  Nature,  [which  is  the  right  life.]  For  Nature  ftandeth  in  great  Anguilh,  and 
reacheth  with  a  ftrong  defire  after  the  Liberty  till  it  attains  it :  and  fo  Nature  is  a  fliarp- 
nefs  in  the  Liberty,  and  defireth  continually  to  fwallow  it  up  into  itfelf,  that  it  might 
come  totally  to  be  the  Liberty,  and  cannot  •,  but  the  more  eager  it  is,  and  raifed  up  alter 
the  Liberty,  the  greater  is  the  Tindlure  of  the  Liberty. 

32.  Thus  TVfl/j/r^  continueth  to  be  a  Fire,  and  the  L/^^r/jy  continueth  to  be  a  Light; 
what  the  Tinüure  buildeth  up,  the  &re  devoureth  ;  for  the  Tinfture  maketh  Subftantia- 

M 


«2 


Of  the  Iranßtory, 


Chap.  8. 


*  Oil  fet  on 
fire. 

Tratifitory, 
Corruptible. 


*  Or  flying 
away. 


Or  virtue. 


"  Virtue  or 
Life. 


•  Or  figure. 


•  Orconcret- 

eth. 

•"   Heteroge- 
neous body. 


s  The  fall  of 

Lucifer. 

»  Or  make. 
•  Palaces. 


lity,  its  Center  Is  meek,  and  is  a  finking  down  [of  Humility,]  as  the  fire  is  a  rifing  up 
[of  Pride.] 

33.  But  as  the  Light  (viz.  the  Tinfture)  maketh  fubftantiality  in  its  finking  down,  fo 
that  there  is  in  the  Light  a  fubftance  like  water,  and  yet  is  no  water,  but  fuch  a _//>/>//  and 
property ;  /b  the  fire  fwalloweth  up  the  fame  Subftantiality  into  itfelf,  and  therewith 
quencheth  its  wrath,  and  afcendeth  in  the  Subftantiality,  and  burneth  like  *  kindled  Oil, 
and  this  is  the  right  Natural  life  of  all  Creatures,  and  is  called  tlje  TÜnäure, 

34.  But  this  hfe  is '  fragil,  and  confifteth  only  in  four  forms ;  viz.  in  Fire,  Air,  Water, 
and  in  Subftantiality  [or  Earth]  which  is  its  Body.  And  we  fhow  you  this  one  thing  more 
in  this  Tindure-Life,  (as  you  fee  naturally,)  that  out  of  every  fire  there  goeth  forth 
a  fource  [or  virtue]  viz.  Air,  which  is  after  this  manner  ;  when  the  fire  ftrongly  attraft- 
eth  and  fwalloweth  the  Subftantiality  into  itfelf,  then  the  Subftantiality  fiieth  ftrongly 
again  out  of  the  fource  of  the  Fire. 

35.  For  it  is  fo  fubtle,  that  the  Fire  cannot  hold  it,  and  fo  is  an  attrading  and  "  recoiling 
again.  For  the  Fire  wiileth  eagerly  to  have  that  again  which  is  flying  forth,  and  fo  there 
is  perpetual  firife. 

36.  Thus  you  fee  it  very  plainly  and  openly,  that  the  life  of  the  fire  letteth  go  the 
Air  :  for  it  will  not  ftay  in  the  fource  [or  property]  of  the  fire  :  for  it  flieth  eagerly,  and 
the  fource  [or'  property]  of  the  fire  continually  attrafteth  the  fame  back  again  into  it: 
And  fo  the  fire  is  hlozon  up,  or  elfe  it  would  be  fmothered,  and  become  dark  :  and  for 
that  caufe  it  reacheth  thus  after  the  Subftantiality,  viz.  after  the  Air. 

2,'].  For  no  '^  fource  defireth  the  fliutting  up  in  Death  ;  and  that  is  alfo  called  Deatby 
when  the  Life  is  fhut  up  •,  befides  that,  there  is  no  Death. 

38.  For  in  the  Eternity  there  was  never  any  death  at  all,  nor  fliall  be  ever  ;  but  that 
which  is  called  the  Eternal  Death,  is  a  fhutting  up  of  the  Tindure,  where  the  Tiniflure 
goeth  away  like  a  "  ftiadow,  and  fo  the  Center  (viz.  the  fource  [or  fountain]  of  the  Fire) 
remaineth  in  the  Darknefs,  and  floweth  in  mere  wrath  in  itfelf;  and  would  very  fai-n 
reach  the  Tinfture  again,  and  yet  it  hath  no  power  to  do  fo,  for  the  Tiniiure  only  is  the 
pawer,  which  bloweth  up  the  Fire. 

39.  Confider  here  what  Hell  and  the  Eternal  Death  is,  for  it  is  juft  fo  ;  and  know, 
that  the  Devils  have  hfi  the  TinSiure  of  Meeknefs,  who  now  are  a  wrathful  fire-fource  with- 
out fubftantiality,   for  they  have  no  Body. 

40.  Secondly,  Confider  alfo  the  Element  of  Water,  and  as  you  know  that  it  hath  its 
original  in  the  fpirit  of  the  Creature ;  fo  alio  it  hath  its  original  in  the  Deep  of  the 
World,  which  is  alfo  a  Spirit,  and  hath  fuch  a  life  as  other  Creatures  have. 

41.  And,  Thirdly,  Confider,  that  there  are  two  forts  of  Fires,  a  Hot  and  a  CoIc>: 
For,  as  the  Heat  °  contrafteth  together,  fo  doth  the  Cold,  which  turneth  Water  into 
Ice,  and  maketh  a  ''  ftrange  body  out  of  the  Subftantiality  [or  Water]  which  is  not  its 
own. 

42.  By  this  we  give  you  clearly  to  underftand,  the  Fall  of  Lucifer,  who  tlius  reached 
into  the  Center  of  Nature,  into  the  harfti  Matrix,  and  awakened  it,  fo  that  it  concreted  the 
Subftantiality,  and  fo  Earth  and  Stones  came  to  be. 

43.  You  will  fay.  Why  did  God  fuffer  ■>  it  ?  [The  Anfwer  is  :]  He  was  a  Prince  and 
Throne-Angel,  and  was  created  with  the  firft  Creation  :  and  therefore  fincc  he  was  a  caufe 
of  the  Third  Principle,  (underftand  of  the  Out-Birth,)  therefore  Chrift  called  him  alio  a 
Prinre  of  this  World  ;  for  he  had  alfo  a  Free  will,  like  us  iVIen.  We  oftentimes  '  do 
works  which  are  contrary  to  God,  only  for  our  State  and  Honour,  as  is  feen  in  Forts, 
Catties,  and  *  Sumptuous  Great  Houfes. 

44.  So  Lucifer  alfo  would  be  as  a  God  and  Creator,  all  which  wight  have  been  wsU 
enough,  for  that  was  not  his  Fall,  [no  more  than  it  was  Adam's  Fall,  that  he  Imagined, 


Chap.  8.  ajid  of  the  Eternal  Life.  •  J>3 

■whereupon  God  fuffered  the  Tree  of  Temptation  to  Grow,]  but  it  was  his  Fall,  that 
he  awakened  the  Matrix  of  the  Fire,  and  would  domineer  ever  the  Mcekncfs  of  the  Heart 
of  God. 

45.  That  [awakened  Matrix  of  the  Fire]  is  now  his  Hell:  and  God  hath  captivated 
that  Hell,  with  the  Heaven,    vtz.  the  Matrix  of  the  Water.     For  [Lucifer  would  fain 

that]  the  Place  of  this  World  ^  ßotild  burn  in  the  Fire  for  him  [to  domineer  in  ;]   and  ^  Foi  theplace 
therefore  God  moved  himlelf  to  the  Creation,  and  did  create  -,  and  fo  there  was  JVa'.er,  °l^^^^^^ ^°'^'^ 
which  captivated  his  wrathful  Hell,  [as  the  Pleafant  Sun  fhutteth  up  the  Aftiingent  ^'"^"^^^  .^^l^^ 
Cold,  and  turneth  Ice  into  Water,  whereby  Filhes  and  other  Creatures  grow  and  Live.]  Fire  for  Luci- 

46.  And  the  Caufe  of  the  Sea  and  of  the  Great  Deep  Waters,  whole  bottom  cannot  fer. 

be  fathomed,  is,  that  the  M.'/m- of  Nature  was  in'  thofe  places  fo  far  enkindled  in  the  '  Where  tii^ 

Fire.  are. 

47.  And  here  we  give  you  an  Example  of  this.  Confider  Sodom  and  Gomorrah,  when 
their  fins  became  Great,  and  that  the  Devil  dwelt  there,  and  would  have  a  Kingdom  there 
for  himfelf ;  God  permitted  that  the  Prince  of  this  world  fhould  burn  thole  five  King- 
doms (wherein  the  Devil  intended  to  dwell)  with  Fire  and  Bnr,:fione.  But  ^vhen  the  Devil 
thought  to  be  Lord,  and  to  have  his  Habitation  there,  then  God  broke  his  Pride  and 
Stoutnefs,  and  caufed  IFaterto  come  upon  that  Place,  and  allayed  his  Pride. 

48.  And  in  this  we  have  an  Excellent  Example  of  God's  care  for  his  children  which 

depend  on  him  :  for  when  he  faw  the  "  Wrath,  he  brought  forth  Lot  out  of  Sodom.     And  "  Or  that  the 
further,  you  have  herein  a  full  Example,  that  when  the  Wrath  of  God  begins  to  be  Anger  was 
kindled,  he  maketh  \t  known  io  his  Children  before  hand,  that  they  might  flee  from  it,  ^'"*^  ^  • 
as  he  told  it  to  Abraham  and  Lot,  and  commanded  him  to  flee  from  it  -,  and  fo  he  hath 
done  from  the  beginning  of  the  World.     For  the  Prophets  were  for  no  other  end  but  to 
diclare  :he  Anger  of  God,  and  to  command  the  children  of  God  to  flee  from  it ;  as  may- 
be feen  by  what  was  done  to  Jeriifakm  and  the  Jewifl}  Nation,  and  hath  been  always  done 
to  all  P.'cple  from  the  beginning  of  the  world  to  this  Time.     [For  when  no  Punifliments 
or  Judgments  more  can  be  expefted,  then  Prophefying  fhall  ceafe.] 

49.  Therefore  let  none  blindfold  themfelves,  but  confider  *  what  fuch  a  Warning  and  *  Note. 
Revelation  fignifieth,  which  at  prefent  is  propounded  to  the  World.   This  is  the  Time  of 

the  overthrow  of  the  Dragon  with  the  Whore  of  Babel,  which  fhall  go  down  into  the 
Abyfs.  Now,  he  that  will  not  fly,  yet  let  him  have  warning  ot  it.  He  that  will  bring 
the  Whore's  marks  forth  into  the  Light,  will  have  great  ignominy  and  reproach  by  it ;  we 
fpeak  what  we  ought :  The  Day  dawneth,  the  Sun  willfudienly  arife,  account  it  not  for  a 
Fidion,  it  is  concluded  and  known  in  Ternario  Sanifo:  Leok  into  the  Scripture  in  the 
Revdation,  which  the  Sophifters  had  rather  it  were  cafl  out  of  the  Bible  -,  but  the  undcr- 
ftanding  of  it  will  foon  bud  forth  :  and  then  the  Pedlars  of  the  Beaß  and  of  the  PFhore  will 
ftand  in  great  (hame,  and  none  will  buy  their  ware  any  more.  No  fword  deftroyeth  the 
Whore,  but  her  own  Mouth  choaketh  her  -,  for  there  are  nothing  but  Lies  and  Blafphe- 
miesin  it,  and  yet  fhefeemeth  as  if  flie  were  God.  Therefore  fay  we,  let  every  one  look 
to  his  own  Doing:  Lift  up  your  heads,  as  Chrift  faith,  for  the  time  of  your  Redemption 
drawetb  near;  you  are  baptized  with  water,  but  he  that  will  baptize  with  the  Holy 
Ghoft,  and  with  the  Fire  of  his  Wrath,  is  already  on  his  way  ;  be  not  wilfully  blind. 

50.  Thus  understand  us  right  concerning  the  Life  of  Man  as  we  have  now  mentioned  : 

This  laft  forementioned  Life,  is  "  ßngly  in  the  Beaflis,  for  it  hath  its  Original  only  in  the  "  Solely. 
Principle  of  this  world,  in  the  Matrix  of  Nature,  which  is  every  where  fuch  a  Spirit,  and 
fuch  a  Life  in  itfelf. 

51.  And  in  Man,  the  life  is  two-fold :  for  Man  hath  alfo  the  life  of  this  [outward] 
Principle  in  him :  but  he  defireth  alfo  another  Life,  -which  is  higher  and  better  than 
this. 

M  2 


$4 


Of  the  Iranßiory, 


Chap.  8. 


»  Eflential. 


y  Defireth. 


52.  And  now,  where  there  is  a  Defire,  there  is  a  Mother,  which  is  the  Defire  itfelf -,  for 
no  Define  can  make  itfelf,  it  muft  arife  out  of  a  will,  and  the  will  muft  come  out  of  the 
Tin£lure,  which  is  the  Life  of  the  Will. 

53.  Thus  we  know,  and  have  fearched  out,  that  in  the  TinSlure  of  the  Principle  of 
this  world,  viz.  in  the  life  of  this  World,  there  is  alfo  another  TmSiure  which  we  have 
an  apprehenfion  of  in  ourfelves.  If  there  were  not  another  Tin^litre,  the  Life  would  defire 
nothing  more. 

54.  Yet  we  cannot  fay,  that  the  outward  Life  defireth  any  thing  more  :  It  defireth 
nothing  elfe  but  its  own  Mother,  viz.  the  Principle  of  this  world,  for  it  is  only  a  Spirit 
therein  ;  for  no  Principle  defireth  another,  a  Principle  is  a  peculiar  life,  and  hath  its 
Center  to  Nature  ;  and  therefore  we  call  it  a  Principle,  becaufe  there  is  a  Total  Dominion 
in  ir,  as  there  is  in  the  Eternity  ;  which  Dominion  defireth  nothing  more  nor  higher, 
but  only  that  which  may  be  generated  in  its  own  Center ;  as  you  may  eafily  perceive  it 
by  the  Kingdom  of  Heaven  and  the  Kingdom  of  Hell ;  for  the  Kingdom  of  Heaven  de- 
fireth nothing  but  the  Divine  Being:  but  Hell  [defireth]  that  which  is  wrathful,  murde- 
rous, fiery,  four,  foaring,  Afl:ringent,  and  whatfoever  is  in  the  Property  of  Anger  in  the 
Fire. 

c,^.  Now,  there  being  in  us  a  defire  after  the  higheft  Good,  and  after  the  Eternity, 
that  defire  muft  needs  proceed  out  of  the  Eternal  and  higheft  Will,  out  of  the  higheft 
Being,  and  its  life  is  alfo  out  of  the  highefl  TinElure  :  for  where  there  is  a  Defire,  there  is 
Fire  ;  for  the  Fire  defireth  fubftantiality,  that  it  may  have  whereon  to  feed,  and  yet  itfelf 
can  make  no  fubftantiality,  but  it  maketb  the  TinSlure,  and  the  Tindure  maketh  the  fub- 
ftantiahty,  as  is  above  mentioned. 

56.  Now,  the  TinBure  is  a  Creature,  for  it  hath  a  Body:  [as  may  be  feen  in  the 
Tindlnre  (or  colour)  of  Gold -,]  though  it  be  not  palpable,  yet  it  is "  fubftantial ;  and  the 
underftanding  is  in  the  Tindture,  for  it  is  a  wreftling  with  the  Fire,  and  fiieth  before  the 
Fire,  and  yet  it  cannot  fly  away,  becaufe  the  Fire  ^  generateth  it,  and  continually  attiafi;- 
eth  it  again  into  itfelf,  and  \i  ?i\\\  firiveih  to  get  out  from  the  fire  with  the  fubftantiality, 
and  is  after  the  manner,  as  a  Manfetcheth  Breath. 

57.  Therefore  we  give  you  now  rightly  to  underftand  it  thus :  you  fee  that  the  Tindure 
fhineth,  and  in  the  fiiining  there  is  no  ftirring,  but  a  conftant  Lüfter;  and  yet  in  the 
Lüfter  there  is  all  power,  as  in  the  TinBure  :  and  it  is  an  Eternal  Stillnels,  and  the  Tinäure 
is  the  ftirnng,  and  alfo  the  fife.  Underftand  us  rightly  and  deeply,  for  it  is  the  deepeft 
Ground,  and  faindation  in  Heaven. 

58.  The  other  Defire  in  Man  after  the  Higheft  Good,  is  the  foul,  which  ftar.deth 
in  the  Eternal  Mother  :  for  every  defire  hath  its  original  out  of  its  own  Mother  :  there- 
fore this  is  a  defire  of  the  Eternity-;  and  not  the  Eternity  [itfelf,]  but  the  TmSlure 
of  the  Eternity,  and  the  Majffly,  viz.  the  glance  in  the  Still  Flabitation,  as  is  now 
mentioned. 

59.  Now,  if  a  Spirit  be  in  its  own  Mother,  it  defireth  not  to  go  out  from  her  again  ; 
fas  the  Air-fpirit  doth  not  defire  to  go  away  frotn  the  Body  ;]  neither  doth  it  defire  any 
thing  more  than  what  is  in  its  Mother,  and  in  its  Center. 

DO.  But  yet  we  find  and  underftand  it  in  our  mind,  that  the  foul  willeth  to  be  out  of 
i\\\s  [Earthly]  iV/iJ«'for,  in  which  it  ftandeth  at  prefent :  and  not  only  fo,  [but]  it  defireth 
the  hctifc  of  its  own  Mother,  viz.  its  own  Tindlure,  and  the  Majefty,  alfo  the  Eternal  Reft 
out  of  the  Tindlure. 

6r.  And  fo  we  fearch  and  find,  and  have  it  in  true  knowledge,  that  the  poor  foul  in 
the  Spirit  and  in  the  Tindure  [or  life]  of  this  [outward]  world,  lieih  captive  in  a  ftrange 
Lodging,  and  hath  not  its  Light  of  the  Majefty,  for  if  it  had  that,  it  would  be  at  Reft, 
and  defire  nothing  more. 

3 


chap.  8.  and  of  the  Eternal  Life.  85 

62.  Alfo  we  find,  that  it  lieth  captive  in  Death  in  much  weaknefs :  for  if  it  had  its 
[right]   iinfture,  then  fliouki  the  Majefty,   wherein  it  is  a  child  of  God,  ßAne  in  it. 

6^  Therefore  we  fay,  that  the  poor  fotd  of  Alatn  was  captivated  by  the  Spirit  and 
Principle  of  this  world,  and  received  the  Tindure  of  this  world  into  it  ;  and  then  in- 
ftantly  the  Majefty  and  brightnefs  of  God  remained  Handing  in  its  [own]  Principle  : 
for  the  foul  put  its  will  and  defire  into  the  Spirit  of  this  world,  and  itj'elf  entered  into  it. 

64.  Thus  God  fliut  up  the  Heaven  in  the  foul,  fo  that  it  knew  its  Majefty  no  more  •, 
and  there  was  perplexity  and  great  mifery,  that  an  Eternal  Creature  fliould  come  to  be  in 
anoth.=r  Principle  in  another  Center.  Here  the  feven  Seals  to  the  Book  of  the  Eternal 
Life  were /jz//  ta  the  foul,  for  the  Center  of  its  Life  was  ftiut  up  and  captivated  in  the  E- 
ternal  Death,  it  could  no  more  ftir  any  form  in  the  Center  of  its  Life,  it  lay  in  Hell  like 
dead'^  tones,  the  Dragon  had  it  in  his  Jaws.  C^V-^"h 

6^.  For  it  was  in  the  houfe  of  mifery,  there  was  none  that  could  help  it,  no  Angel,  (^^^^g^  '"  '  * 
no  Throne-  Prince,  no  Creature,  neither  could  the  Center  of  the  foul  help  it :  for  its  fire 
was  extinguiftied,  the  fpirit  of  this  world  had  fwallowed   it   up  [as  the  water  devoureth 
the  brightnefs  of  the  flaming  Iron  :]  For  the  will  of  the  foul  was  entered  into  the  Spirit 
[of  this  world,!  and  had  married  [or  joined]  itfelf  thereto,'  xtYfZs'm  another  Mother  &%  it  >  The  Will, 
is  now  at  this  Day, 

66.  And  fo  now,  if  the  Mother  of  this  world  had  been  broken  (as  it  doth  break  [in- 
deed]) then  thelbul  ßjould  have  flood  \v\x.\\c  Eternal  Death  in  the  Darknefs.  Here"  Coun-  "Or  Remedy, 
fel  was  at  an  end,  the  fair  Creature  was  captivated  by  the  Kingdom  of  Hell,  which  triumph- 
ed over  it. 

'The  highly  Precious  Gate. 

67.  Herewasno  Counfel  inthe  wy?'ö/(?  Deity,  mlefs  the  Eternal  Word  and  Heart  of 
God  did  become  Man,  and  did  enter  into  the  Third  Principle  into  human  flefh  and  blood, 
and  afllime  a  human  Soul,  and  go  into  Death  to  the  poor  foul,  and  did  take  away  the 
Power  of  Death  (which  held  the  foul  captive)  and  the  wrathful  fting  of  Hell,  which  it 

had  ftuck  into  the  foul,  and  did  lead  the  poor  foul  out  of  Death,  and  out  of  Hell,  '  in  '  In,  by,  or 
bimfelf  through. 

öS.  And  here  we  fee,  that  after  the  V/ord  became  Man,  that  Man  fuffered  him.felf  to 
be  hanged  on  the  Crofs,  and  entered  into  Death  on  the  Crofs :  Underftand  here,  the  Nezo 
Living  Man  born  of  God,  went  into  the  Abyfs,  and  broke  Death  in  the  foul,  and  opened 
the  Center  of  the  foul :  He  broke  all  the  feven  Seals  of  the  Center  of  Nature,  fo  that  the 
foul  came  to  have  its  own  powers  again  ;  for  he  kindled  the  Divine  fire  in  the  foul  again, 
fo  that  the  ibul  again  reached  the  Eternal  Tinfture  cut  of  its  own  fire. 

6^.  And  thus  it  came  again  into  its  firft  Mother,  in  power  and  Majefty  :  and  the  Old 
jidam  hung  to  the  Crofs  as  a  Cmfe,  to  the  fcorn  of  ^11  Devils,  there  they  might  do  as 
far  as  they  could  with  it,  as  indeed  they  were  bufy  with  the  Sophifters,  and  Antichrifts, 
the  Pharifees. 

70.  There  the  Devils  ran  with  other  fubtlety  and  Tricks  into  ^  holes,  and  hid  [covered  "^  Corners  and 
and  concealed]  the  Refurreäion,  through  the  Minifters  of  the  Dragon,  the  Pharifees,  f«=ret  places, 
which  yet  pretended  to  be  the  Minifters  of  God,  but  they  ferved  the  Devil  in  his  lies,  as 

is  done  now  a- days,  v/here  the  Death  and  power  of  Chrift  is  clofed  up  and  denied. 

71.  This  hanging  on  the  Crofs  is  nothing  elfe,  but  that  as  the  foul  hath  its  original 
upon  the  Crofs  in  the  Center  of  Nature,  (out  of  the  Word  of  the  Lord,  ex  verba  Domin:,) 
where  the  Nameoi'  the  Number  Three  flandeth,  there  hath  the  Word  of  the  Father  m-ov- 
cd  itfelf,  and  is  entered  into  the  Humanity,  as  is  heretofore  mentioned  concerning  the 
Virgin,  and  is  become  Man  on  the  Crofs,  in  the  Eternal  and  in  the  Earthly  Virgin  , 


S6 


Or  Power. 


'  Receptacle 
or  Devourer. 


«  For  or  be- 
fore. 


Of  the  Träfißtory,   &c. 


Chap.  8. 


and  hath  been  made  a  fpcUack  on  the  Crofs,  to  tiie  Old  Adamical  Man  and  all  Devils, 
and  their  lofty  Pride  ;  and  hath  ilain  Death  on  the  Crofs,  and  thereby  broke  through 
k,  and  fo  brought  the  Adamical  Man  ^with  flefh  and  blood)  as«  fpeHack  into  Death  j 
and  har.h  call  away  from  him  ail  Earthlinefs,  and  brought  him  powerfully  through  Death 
into  Life. 

72.  Thus  he  is  new  Born  in  God,  and  fitteth  upon  the  Rainbow,  on  theSubftantiality 
and  Colours  of  the  Eternity,  in  the  power  of  the  Majefty,  and  is  a  Lord  of  Heaven  and 
of  this  world,  and  a  Judge  of  Hell,  and  a '  Conqueftover  Death. 

y^.  Of  this  you  have  a  true  ground,  ye  that  are  Regenerated  in  Chrift,  that  as  Chrift 
brought  his  body,  both  the  Heavenly  and  the  Earthly,  (which  he  received  in  his  Mother 
Mary,)  out  from  Death  again,  and  caft  away  from  him  nothing  elie  but  the  Earthly  iburce 
[or  property,]  viz.  the  Spirit  af  this  [outward]  -u-'crld. 

74.  So  alfo  mull  our  Bodies  in  the  power  of  the  fouls  that  are  in  him,  (that  is,  in  his 
"Word  and  Heart,  vjhich  is  everywhere,)  come  forth  again  at  the  Lall  [Judgment]  Day, 
and  call  away  no  more  from  them,  but  this  fource  and  fpirit  [of  the  outward  World  -,] 
for  none  rife  again  in  the  intire  corrupt  Body,  but  in  the  flefli  and  blood  of  Chriil. 

y^.  But  the  corrupted  Spirit  (which  remaineth  in  the  Earthly  Matrix  in  its  Tinfture) 
muß  appear  before  the  Judgment  of  God  at  the  End  of  Days  ;  and  there  fhall  the  fen - 
tence  and  Judgment  of  the  Judge  Chrift  be  pronounced  ;  and  then  after  the  pronouncing 
all  goeth  into  the  '  Ether  :  and  then  the  Spirit  of  God,  which  Created  the  World,  will 
execute  that  fentence. 

76.  But  that  I  may  not  meet  with  falfe  Interpreters  that  may  'miflake  this  Test,  as  the 
Spirit  fhoweth  me,  therefore  you  muft  know,  that  when  the  foul  is  Born  a-new  in  the 
Word  and  in  the  Spirit  of  Chrift  (in  this  [life]  Time,;  then  alfo  the  firft  Subllantiality 
(viz.  the  inward  Body  of  the  foul,  which  Adam  had  in  Paradife)  out  of  the  Eternal  Vir- 
gin (wherein  he  was  created  Man)  becometh  new  born,  and  getceth  the  flefli  of  Chrifl:. 

77.  This  new  Body,  in  which  the  New  Regenerate  foul  Ilicketh,  y?/V-^^r^  in  the  old 
corrupt  flefli,  and  is  incomprehenfible  and  immortal :  But  the  Old  Man  [which  is] 
conceived  from  the  Spirit  of  this  World,  muft  periß  in  the  Earth  :  It  goeth  into  its 
Mother,  who  muß  bring  it  forth,  and  prefent  it  at  the  Laft  [Judgment]  day  :  but  after 
the  Sentence  of  Chrift,  it  goeth  into  the  Ether,  and  is  only  as  a  Figure  ""  to  the  Eternal 
New  Man  ;  for  in  that  Figure  all  a  Man's  works  follow  him. 

78.  So  alfo  they  that  be  alive  at  the  houro'i  the  laft  Judgment,  the  Old  Man  will  fall 
away  from  them,  with  the  perißjing  of  the  W'orld,  and  pal's  into  the  Ether  :  For  all  the 
Bodies  of  the  wicked  ßmll  be  prefented  there  in  the  Mother,  viz.  in  the  Spirit  of  this  world, 
and  the  fouls  ftiall  hear  the  Sentence  :  and  then  their  Bodies  alfo  pals  away  with  the 
Motlier,  and  ftand  as  a  Figure:  and  their  Works  follow  them  into  the  Ahyfs. 


Chap.  9.  Of  the  Thresfold  Life,  87 

The  Ninth  Chapter. 

Concerning   the    ^Threefold    Life.      Alfo  of  the  «•  Inclination  and\^^^t^ 
whole  Government    of   Man    in    this    World,      Highly   to    be 
Confidered. 

I.  F^e^^lK^  T  is  fliown  to  me,  what  the  Devil's  Intention  is,  how  he  will  endeavour 
'%    ii^\    M.    /ö/;«(7/i7^;- thefe  High  and  precious  Writings  :  therefore  be  watchful. 


i 


T  1     ^     ye  children  of  God,  believe  not  the  Sophifters  too  muchy  who  cry  out, 
C    ^     Herctick  !  Heretick  !  To  the  fire  with  them.    That  is  not  the  voice 


'*'       ^     <^f  l^he  Holy  Ghoft,    but  the  voice   of  the  Antichrifl,    and  of    the 
I^SsS^^/^jR     Dragon:  for  thefe  Writings  will  exceedingly  difcover  the  Devil's 
fmoking  Pit  ;  and  not  only  fo,  but  they  fhow  alfo  the  Whore  of  Ba- 
bel very  plainly,  like  a  whore  '  put  to  open  ßame.  '  Am?rmger, 

2.  But  (becaufe  the  Men  of  the  Spirit  of  this  world  take  care  only  for  their  ^f/Zy,  and 
are  loth  to  lofe  their  honour,  credit,  reputation  and  Goods,  but  had  rather  part  with  God 
and  the  Kingdom  of  Heaven)  we  fhall  be  pcrfecuted  by  the  Whore  through  the  inftiga- 
tion  of  the  Devil:  therefore  be  watchful,  ye  children  of  God,  and  look  not  upon  that 
which  is  high,  and  hath  great  authority  j  but  regard  the  wellfare  of  your  fouls.  This  we 
leave  you  for  the  laft  [farewel.] 

3.  ChrilHaich,  No  one  kindletb  alight,  and  fetteth  it  under  a  cover,  or  under  a  Bußjely 
but  fetteth  it  upon  a  Table,  that  all  that  are  in  the  houfe  may  fee  by  the  light  thereof.  Thus 
muit  we  alfo  do,  and  muft  not  bury  our  Talent  (which  is  fo  dearly  beftowed  upon  us)  in 
the  Earth  ;  for  we  muft  give  an  account  thereof  at  the  Day  of  the  Judgment  of  God,  as 
the  Spirit  of  the  Mother  intimateth  to  us. 

4.  If  this  knowledge  [or  underftanding]  of  this  Spirit,  fliall  happen  to  fall  upon  any, 

they  will  be  then  certain  what  it  is  ''.     We  need  no  Letters  of  Commendation  ;  Chrift  is  ^  Which  is 
our  Letter  of  Commendation,  which  is  fufficient  for  us.     None  ought  to  call  themfelves  ^^^^  written, 
after  my  Natne :  All  of  us  that  know  Chrift,  put  on  him,  and  are  members  of  his  Body  : 
we  call  ourfelves  Chrißians  and  children  of  God,  and  brethren  and  fifters  one  of  another. 

5.  Therefore  now  when  we  confider  the  Dominion  [or  Cottrfe']  of  our  Life,  we  find 
a  powerful  ßrife  therein,  which  the  Devil  hath  with  the  foul,  and  alfo  which  the  Spirit  of 
this  world  hath  with  the  foul.  For  there  is  a  knowledge  in  the  fpirit  of  this  world  ; 
indeed  there  is  no  divi?ie  underßanding  in  it,  but  there  is  an  apprehenfion  planted  in  the 
Matrix,  viz.  in  the  Center  of  Nature. 

6.  For  this  world,  before  the  Creation,  ftood  from  Eternity  in  the  Eternal  Wifdom,  as 
an  invifible  Figure,  and  is  now  created  as  a  proper  Principle  of  its  own,  to  the  end  that  it 
might  bring  all  its  wonders  and  works  into  Effence,  that  they  may  appear  in  their  figure 
after  the  Time  [of  this  world.] 

7.  And  fo  there  is  a  natural  ftrife  with  man  therein,  for  no  creature  but  Man  car. 
bring  the  Wonders  of  the  v/orld  to  light  -,  and  therefore  alfo  the  Spirit  of  this  world  hach 
fo  very  much  longed  after  Man,  and  hath  drawn  him  to  it,  that  it  might  flaow  forth  its 
Wonders  in  him,  chat  Man  ihould  produce  all  Arts  and  Languages  in  '  it ;    moreover,  '  The  Spfm 
the  Spirit  and  I  ieart  out  of  Earths  and  Metals,  viz.  that -Precious  Scone,  the  Phtlofo-  of  thi.«  world, 
pber's  Stone,  which  indeed,  fince  Solomon's  Time,  hath  been  found  by  few,  but  now  at  the 

End  fhall  be  fcimd  more  clearly,  as  we  know  and  underftand. 


88  Of  the  'Threefold  Life.  Chap.  9. 

Note.  8.  *  For  he  that  rightly  underfiandeth  our  Writings  concerning  the  Center  of  Nature, 

and  its  progrefs  to  the  Number  Three  upon  the  Crofs,  and  to  the  Glance  of  the  Majefty, 
may  ivell  f.nd  it  in  Metals,  it  is  not  difficult ;  it  he  learn  but  the  right  entrance,  he  hath 
the  end  at  hand,  ot  which  we  (liall  not  here  make  mention  ;  for  it  belongeth  to  the  Magi, 
■which  are  born  Magically  :  we  fpeak  only  of  the  Ground  of  Nature,  and  of  the  Spirit  of 
this  world. 

9.  And  we  declare  unto  you,  that  the  Spirit  of  this  world  is  created  with  fuch  an  incli- 
nation, and  that  it  hath  a  natural  will  to  reveal  itfelf  and  all  its  Myßeries,  as  we  fee  before 
our  eyes  by  what  it  hath  built  or  brought  forth,  how  it  hath  erefted  a  Dominion  and 
Kingdom  upon  Earth. 

10.  Do  but  look  upon  the  doiijgs  of  Man,  from  the  higheft  to  the  loweft :  the  Spirit 
a-.  Courfe,       of  this  world  hath   thus  built  the  whole  "  Order  of  them,  and  God  had  permitted  it. 

For  God  is  not  a  deftroyer,  but  a'preferver  of  that  which  his  power  buildeth  up,  and 
accounteth  it  {or:  his  Ordinance  :  for  there  is  nothing  brought  forth  which  hath  not  flood 
in  the  Eternity. 

11.  But  you  muft  underftand  it  rights    Hell  and  the  Anger  are  the  Abyfs  whicli 
!]  Or  foil.       mingleth  its  Wonders  alfo  therein,  as  we  fee  where  there  is  good  "  ground,  and  that  the 

Sower  alfo  foweth  good  feed,  yet  thillles  and  thorns  grow  up  amongft  it ;  according  as 
Chrifi  hath  given  us  a  f,:?iilitude  of  the  Sovjer :  and  as  it  is  in  the  mind  of  Man,  fo  it  is 
alio  in  the  Spirit  of  this  world. 

12.  You  are  to  know,  that  all  weeds,  as  Thiftles  and  Thorns,  alfo  Serpents,  Toads, 
evil  Beafts  and  Worms,  have  their  original  from  the  Wrathful  Matrix  :  For  in  the  time 
of  the  Creation,  all,  both  good  and  evil,  came  forth,  every  thing  according  to  its  kind 
and  property  :  there  is  good  and  evil  in  every  thing,  and  the  Kingdom  of  Anger  hath 

°  Or  formed  alfo  wholly  "  imprinted  itielf  therein  ;  and  therefore  the  fruit  is  Good  and  Evil,  and  Adam 
its  Image.        fhould  not  have  eaten  of  it. 

13.  I  give  you  to  underftand,  by  the  fruits  of  the  Earth,  how  good  and  evil  are  in 
one  another,  and  have  each  of  them  their  ufefulnefs,  the  evil  as  well  as  the  good :  All  ferve 
to  manifeft  God's  deeds  of  Vv'^onder  •,  and  each  is  ferviceable  to  the  Spirit  of  thisworld  ; 
what  the  one  hurteth,  the  other  healeth,  and  that  alfo  is  a  wonder. 

14.  Further,  we  fee  the  Myßerium  Magnum,  the  Great  Myftery,  in  the  Trees ; 
though  indeed  they  are  different  and  mixt,  yet  we  difcern  the  Paradifical  form  [or  condi- 
tion in  them  ;]  for  they  bear  their  fruit  upon  Twigs,  and  the  fruit  is  a  thing  different 
from  the  Tree  :  The  tree  is  bitter,  and  the  fruit  is  fweet :  And  we  give  you  to  underftand, 
that  the  Trees  and  fruit  we  have  now  a-days  were  Paradifical,  if  the  Curfe  did  not  ftick 
in  them  :  the  Paradife  is  flown  from  them,  and  nozv  all  fruit  is  but  fuch  as  the  Apple  was 
from  which  Eve  did  eat  Death.  And  you  are  to  know,  that  the  Kingdom  of  Anger  did 
alfo  p/Y/}  into  the  Garden  of  Eden,  wl ach  brought  forth  a  Tree  that  did  bear  fuch  fruit, 
as  all  the  Trees  now  a-days  which  weieed  upon. 

J5.  Only  we  are  to  confider,  that  the  fruits  for  Man  do  not  grow  of  themfelves,  he 
muft  plant  and  drefs  them,  as  you  fee  in  all  Trees,  both  in  the  wood  and  ftalks  of 
them  :  and  Man  Üefireth  not  willingly  [to  eat  of]  the  [firfi]  Effences  of  the  Earth ;  ex- 
f  Mild  or       cept  it  be  a  very  ^  pleafant  her-b,  but  he  defireth  thefecond  Birth  out  of  the  Earth,  viz.  the 
fweet.  /^c'rKt'/ [feed  or  fruit;]  which  is  indeed  the  fccond  Birth  out  of  the  Earth,  whereby  we  un- 

derftand our  high  deicent ;  but  before  the  Fall,  }:' ar ddiihfprung  up  through  all  Trees,  and 
through  all  the  fruits  which  God  created  for  Man. 

T  6.  But  when  the  Earth  was  curfed,  the  Curfe  entered  into  all  fruits,  and  then  all  was 
s  Rottenr.efs  Evil  and  Good  ;  Death  and  ''  Corruption  was  in  them  all,  which  before  was  but  in  that 
ovputrefac-  one  Tree  only,  which  was  named  [the  Tree  of]  Good  and  Evil  -,  and  therefore  it  is  that 
^^'ü'r  which  is.  v/e  Eat  Death  in  all  the  fruits,  and  the  Spirit  ['of]  Evil  and  Good  ruletib  in  us.     The 

Spirit 


chap.  9.  Of  the  Threefold  Lfe.  89 

Spirit  of  this  world  ruleth  in  us,  and  fo  doth  the  Devil  with  the  Spirit  of  Anger ;  and 
each  of  them  fhow  forth  their  wonders  in  and  by  Man. 

\0f  the  Great  Strife  about  the  Image  of  MajtP^ 

1 7.  There  is  a  great  Strife  about  Man's  Image,  each  Kingdom  would  have  it :  Hell 
in  the  Anger  faith,  It  is  mine  by  the  right  of  Naaire,  it  is  generated  out  of  my  Root, 
AMo  x!nt  Sprit  of  the  world  i2i\l\\,  I  have  it  in  my  body,  and  1  give  it  life  and  nourifh- 
ment,  I  bring  it  up,  and  give  it  all  my  powers  and  wonders ;  it  is  mine.  And  the  King- 
dom of  G(?i  faith  alio,  I  have  fet  my  heart  upon  it,  and  have  regenerated  it,  it  is  proceed- 
ed out  of  my  Kingdom,  I  have  fought  and  found  it  again,  it  is  mine,  it  mud  reveal  my 
Wonders. 

1 8.  Thus  there  is  a  vehement  Strife  in  and  about  Man  :  Look  upon  his  Converfation 
and  Doings  -,  his  Defire  ftandeth  efpecially  in  Three  Things,  and  they  are  Three  Kingdoms 
which  rule  him  :  and  into  which  of  them  he  falleth,  there  he  lieth. 

19.  Firfi,  He  defireth  power,  honour,  and  glory,  that  all  might  fear  and  honour  him  . 
This  is  even  the  Poifon  of  the  Devil,  who  hath  alfo  I'uch  an  intention,  which  he  fatisfieth 
fay  doing  as  much  as  he  can. 

20.  Secondly,  He  defireth  riches,  goods,  and  money,  much  eating  and  drinking,  and 
careth  not  by  what  means  he  cometh  by  it ;  it  is  the  Spirit  of  this  world  which  defireth 
only  fhelter  and  fuUnefs  as  a  Beaftdoth. 

2  r.  And,  Thirdly,  He  defireth  the  Kingdom  of  Heaven  alfo,  he  defireth  and  panteth 
after  that,  but  in  much  weaknefs,  and  is  always  in  doubt  [thinking]  he  is  a  Sinner,  [and 
that]  God  defireth  not  to  have  him:  yet  he  figheth  and  panteth  after  it,  and  would  faia 
be  faved  :  he  prayeth  and  yet  doubteth,  he  hopeth  and  yet  feareth,  he  hopeth  for  amend- 
ment and  deliverance  from  one  day  to  another,  and  always  fuppofeth  it  will  be  well  to- 
morrow, to-morrow  thou  wilt  have  power  to  go  from  this  [courfe  of]  life  and  enter  into 
another  :  thus  it  is  always  with  him. 

22.  This  we  do  not  fpeak  concerning  the  Swine-like  Men,  who  lie  wallowing  in  the 
Mire,  who  never  feek  for  any  amendment :  but  we  fpeak  concerning  the  poor  finners 
that  are  between  Heaven  and  Hell,  who  have  incitements  to  both  of  them,  and  yet  are 
held  back. 

23.  Yet  obferve  what  Man  doth  :  He  followeth  all  thefe  three  [defires  •,]  he  continu- 
ally feeketh  power  and  honour  till  his  end  ;  he  continually  hunts  after  covetoufnefs,  »w- 
ney,  and  goods,  to  eat  and  drink;  and  though  he  have  fuperfluity,  yet  in  his  covetouf- 
nefs  he  hath  not  enough  -,  he  doth  as  if  he  were  to  live  here  for  ever  ;  and  then,  thirdly, 
he  hath  alfo  panted  [after  the  Kingdom  of  Heaven,']  for  the  poor  foul  is  very  much  per- 
plexed, and  is  ever  afraid  of  the  Devil,  and  the  Anger  of  God,  and  would  fain  be  re- 
Jeafed  -,  but  the  ßrß  two  Kingdoms  do  prefs  it  down,  and  bar  it  up  in  their  Prifon,  in- 
fomuch  that  many  a  poor  foul  cafteth  itfelf  away  into  the  Abyfs,  and  defpaireth  of  the 
Kingdom  of  God. 

[0/*  the  Devi  If  ivho  changeth  himfef  into  an  Jlngel  cf  L,ightP^ 

24.  They  fay.  The  Devil  cometh  to  Man  in  the  form  of  an  Angel,  and  it  is  true ; 
Obferve  what  he  doth,  that  he  is  accounted  an  Angel,  and  is  accounted  good  ;  when 
the  poor  foul  is  thus  difquieted,  and  many  times  prefenteth  to  the  Body  Death  and  the 
Anger  of  God,  he  hinders  not  that  •,  he  often  lets  the  poor  foul  run  with  the  Body  to 
the  Houfes  of  Stone,  [to  die  Churches,]  or  whither  it  will :  Hi  puis  it  on  moft  willingly 


go  Of  the  T*hreefold  Life.  Chap.  9. 

of  all  to  go  to  the  ^tom  Churches.,  and  there  faith  to  the  foul,  Now  thou  art  Godly 
and  Devout,  thou  goeft  diligently  to  Church. 

25.  But  what  does  he  then  ?  when  any  teach  of  the  Temple  of  Chrift,  and  of  the  New 
Birth,  then  he  foweth  other  thoughts  into  the  Spirit  of  this  world  in  Man  :  Sometimes 
Covetoufnefs  ;  fometimes  he  fets  the  Eyes  upon  Pride,  State,  and  Beauty  -,  fometimes  he 
catchedi  the  Spirit  with  the  Lufl  and  Imagination  towards  Men  or  Women,  according 
to  their  fex,  and  tickles  the  Heart  with  wanton  Luft;  fometimes  they  are  lulled  fall 
afleep, 

26.  But  when  the  Preacher  is  a  Sophifler,  and  a  malicious  (landerer  or  railer  ;  or  per- 
haps many  times  in  performance  of  his  Office,  and  from  a  good  meaning,  he  rebuketh 
men  according  to  their  deferts;  there  the  Devil  fets  open  every  Door  and  Gate,  and  tickles 
the  Hearts  [of  the  Hearers]  therewith  ;  and  the  Heart  wiflieth  ftill  more  and  more  of 
that,  that  is  very  fine  [to  keep  them  from  falling  afleep.] 

27.  And  when  fuch  people  go  from  Church,  they  can  repeat  evtry  word  very  readily ^ 
and  that  beft  of  all  which  tends  to  the  difgrace  of  others  :  With  that  they  feaft  them- 
felves  the  whole  week  long  •,  it  is  more  acceptable  to  them  than  the  Word  of  God. 

28.  Behold,  this  is  a  Devil  in  an  Angehcal  form  ;  when  they  fuppofe,  that  if  they  do 
but  run  to  Church  together,  then  fuch  zvt  very  good  Chriftians.  But  if  they  have  learnt 
no  more  but  to  fcorn,  mock,  and  deride  others,  and  bring  it  home  to  their  families,  it  had 
been  better  they  had  all  that  time  been  wallowing  in  the  mire,  or  that  they  had  been  faft 
afleep,  and  then  the  Devil  fhould  not  have  defiled  their  fouls  in  the  Church  of  ftone  with 
ivantonnefs  and  fcorn  :  O  how  happy  a  fleep  it  is  in  the  Church,  when  the  Preacher  in- 
vites the  Devil  into  the  Heart  for  a  Gueft  !  It  is  better  to  fleep,  than  to  Imagine  Wan- 
tonnefs,  or  to  fill  the  heart  with  revilings  and  fcorn. 

29.  O  you  Sophiil;ers !  that///  your  fermons  with  reviling  of  your  forefathers  that  are 
dead  long  ago;  you  that  out  of  E?ivy  often  revile  honeft  hearts  according  to  your  own 
pleafure ;  how  will  you  be  able  to  fiand  with  your  Lambs  ?  whereas  you  fliould  have  led 
them  into  frefli  green  paftures,  into  the  ways  ofChriß,  viz.  into  love,  chaftity,  and  hu- 
mility, but  you  have  filled  them  with  revilings ;  it  were  better  you  were  in  a  ftable  or 
hog's  fly  with  your  revilings,  than  in  a  Pulpit,  and  there  you  would  feduce  no  body. 

30.  I  fpeak  not  this  out  of  a  defire  [to  reproach  any  body,]  but  I  do  only  what  I 
cught  to  do,  I  defpife  none,  I  only  difcover  the  fmoky  Pit  of  the  Devil,  that  it  may  he 
feen  what  is  in  Man,  as  well  in  one  as  in  another,  unlefs  he  be  regenerated  a-new,  and  then 
he  refifteth  the  Spirit  of  the  Devil,  and  thrufteth  it  away  from  him. 

5 1 .  The  ether  Devil  is  more  crafty  and  cunning  than  this,  but  is  alfo  a  Gliftering  Aa- 
^Tcxt,  Cow's  gci  with '  cloven  feet  •,  when  he  feeth  that  the  poor  foul  is  afraid,  and  defireth  to  repent 
f*"'-  and  amend,  then  he  faith.  Pray,  and  be  devout ;  Repent  for  once  and  away  ;  but  when  tlie 

foul  goes  about  to  pray,  he  flippeth  into  its  heart,  and  taketh  away  the  underfl:anding  of 
the  heart,  and  putteth  the  heart  into  mere  doubting,  as  if  God  did  not  hear  it :  he  reprefents 
Sin  before  the  Heart,  and  faith,  To-morrow  it  will  be  better,  leave  off,  you  will  not 
now  be  heard. 

32.  Thus  the  Heart  ftandeth  and  repeateth  over  the  words  of  a  Prayer,  as  if  it  were 
learning  fomewhat  without  Book  ;  and  the  Devil  taketh  away  the  virtue  and  efficacy  of 
them  out  of  the  Heart,  fo  that  the  foul  cannot  reach  the  Center  of  Nature  :  as  Chrift 
faith,  1'he  Devil  taketh  the  Word  out  of  your  hearts,  that  you  may  not  believe  and  be 
faved.  'V'f 

33.  Then  again  the  foul  flandeth  and  faith,  it  hath  Prayed,  but  it  hath  act  prayed, 
'  Or  lie  ear-  ^^  ^"^^'^  ^"'y  rehearfed  -zvords,  not  in  the  Spirit  of  the  foul  in  the  Center  where  the  fire  is 
r.eV  purpofc  to  be  ftruck,  [or 'kindled,]  but  in  the  Mouth,  in  the  5';;/nV  of  this  world,  and  they  va- 
awaker.ed.      nilh  in  the  Air,  or  elfe  as  words  wherewith  God's  Name  is  taken  io  vain  :  But  here  this 


\ 


chap.  g.  Of  the  TJjreefold  Life.  9 1' 

ftiould  be  obfei-ved,  Thoußmlt  not  ufe  the  Name  of  God  in  vain,  and  unprofitably  in  thy 
mouth,  for  God  ivillnot  leave  him  unpunißxd  that  iifetb  his  Name  in  vain. 

34.  There  belongeth  great  Earneflnefs  to  prayer :  for  Praying  is  calling  upon  God  : 
to  intreat  him,  to  ipeak  with  him,  and  to  go  out  of  the  houfe  of  fin,  and  enter  into  the 
houfe  of  God :  and  if  the  Devil  offers  to  hinder  it,  then  ftorm  "his  Hell :  Set  thyfelf  againft 
him,  as  hefetteth  himfelf  againft  thee,  and  then  thou  (halt  find  what  it  is  which  is  here 
told  thee  :  if  he  oppoles  ftrongly,  then  oppofe  thou  tiie  more  ftrongly  ;  thou  hall,  in 
Chrift,  far  greater  Power  than  he. 

35.  And  if  you  doubt  of  the  Grace  of  God,  you  fin  greatly,  for  he  is  always  "  Msr-  "  Sarml.n:- 
ciful,  and  there  is  no  other  will  in  him  at  all  but  to  be  Merciful :  He  caimot  do  otherwife,  ~'^- 

His  Anns  are  fpread  abroad  Bay  and  Night  towards  a  poor  Sinner.  And  when  any  cometh 
[with  tiie  loft  Son  to  the  Father,]  and  fo  ftormeth  Hell,  Then  there  is  anwngü  the  Angels 
of  God,  greater  Joy  for  fuch  a-one.,  than  for  Ninety  Nine  righteous  that  need  not  that  -,  as 
Chrift  himfelf  Teacheth  us. 

36.  With  fuch  a  Devil  as  "  covereth  the  Heart  of  Man,  there  is  no  better  courfe  to  be  "  ^'' '_""''_ 
taken  with  him,  than  not  to  difpute  with  him  at  all  about  the  multitude  cf  fins  \  but  to  g^'^gjj.^gr"' 
wrap  up  all  fins  on  a  heap,  {though  they  were  as  many  as  the  fand  on  the  Sea-ßore)  and  p'^rpoie  o-- 
throwthem  on  the  Devil's  fhoulders,  and  to  fay  in  his  heart.  Behold,  thou  Devil,  thou  art  reiolution  of 
the  Cavfe  oiiiW  this  Evil,  I  leave  my  ßis  to  thee,  but  I  take  the  Mercy  of  God,  and  amendmem. 
die  Death  of  Ctrifl  to  myfelf,  therein  will  I  roll  [involve]  myfelf,  devour  me  if  thou 

can  ft. 

^j.  Do  but  fix  thy  truft  and  confidence  upon  the  Promife  of  Chrift  :  and  let  your 
Storming  be  always  grounded  in  the  Death  of  Chriß,  in  his  fufferings  and  wounds,  and  in 
the  Love  of  Chrifi  :  Difpute  no  further  about  your  fins,  for  the  Devil  involves  himfelf 
therein,  and  upbraideth  thee  for  thy  fins,  that  thou  mighteft  defpair. 

38.  Make  trial  in  this  manner,  and  you  will  quickly  fee  and  feel  another  Man,  with 

another  "^  fenfe  and  will  [in  you  :]    We  fpeak  as  we  know,  and  have  found  by  Experience :  '  Thoughts 
We  fpeak  not  by  way  of  Opinion,  or  as  an  Hiftorical  Relation,  but  that  which  we  have  ^""^  .V"^"" 
a  ground  for,  for  a  foldier  knows  how  it  is  in  the  wars  :  but  he  that  has  not  tried  and  been  ^^*"  '"S- 
prefent,  always  thinketh  otherwife  than  it  is.     This  we  mention  out  of  Love  for  your 
Learning  and  Inftrudlion,  as  ''  a  Spirit  which  fpeaketh  how  it  hath  gone  with  it,  for  an  y  Onc  inSpi- 
Example  to  others,  to  try  if  any  would  follow  us,  and  then  they  fhould  find  how  true  ric. 
it  is. 

The  Gates  of  the  Deep  Ground  concernmg  Ma?i. 

39.  Since  the  beginning  of  the  world  there  has  been  a  Contrcverfy  about  this :  becaufe 

thefe  Gates  were  '^  ftiut  with  Adam.,  and  we  have  been  held  captive  in  Darknefs  :  but  feeing  *  Sunk  by 
God  hath  favoured  us,  and  opened  them  to  us,  and  alfo  hath  given  us  an  earneft  will  'id^m. 
to  write  it  down,  we  flhall  therefore  do  it,  and  give  thanks  for  it  to  God  the  Father  in 
Chrift  Jelus  in  Eternity,  who  hath  redeemed  us  out  of  the  Darknefs  of  Death. 

40.  Therefore  when  we  would  know  what  Man  is,  and  why  there  is  fo  great  difference 
and  variety  amongft  Men,  fo  that  one  does  not  as  another  does,  and  that  one  difl^ers  in 
Form  and  Feature  from  another ;  we  muft  fet  before  us  the  moft  inward  Ground  of 
his  llncarnation  or]  becoming  Man,  and  confider  it,  and  then  we  fhall  find  all. 

41.  For  when  a  Man  that  is  Regenerated  in  God,  fo  that  he  feeth  the  Light,  begins 
to  fearch  out  his  original,  then  the  Spirit  of  the  foul  fearcheth  in  all  the  Three  Principles, 
what  ^  he  is  in  each  of  them  -,  for  we  know  it,  and  cannot  fay  otherwife,  than  that  we,  in  *  It. 
the  Image  cf  the  Spirit,  and  alfo  of  the  Body,  in  all  the  Three  Principles,  have  but  one 
•only  rule  for  Dominion]  in  us ;  but  that  Dominion  is  in  three  Sources  [or  qualities :]  the 

N2  ' 


9? 


Of  the  HreefcU  Life. 


Chap.  g. 


*  Or  womb. 


«  The  Sub- 
ftsmciality. 


J  Or  thing. 


*  Male  and 
Temale. 
'  Verhum  Do- 
mini. 
s  Corfu!. 

"  Or  faint, 
veak. 
:  Red  hot. 


Spirit  and  the  Body  is  driven  according  to  each  Principle,  and  what  Principle  it  is  which 
getteth  the  upper  iiand  in  Man,  fo  that  Man  with  his  will  inclineth  to  it.  according  to 
that  he  performeth  his  work,  and  the  other  [Principles]  do  but  cleave  to  it,  not  having 
fufficient  power. 

42.  Buc  when  we  will  fpeak  of  the  Image,  we  mull  fee  what  it  is  in  the  Ground  of  it. 
For  we  are  fown  as  a  feed  in  a  field,  into  the  ''  Matrix :  Now,  confider  what  precedeth 
that:  Nothing  but  a  longing  will  and  defire  of  Man  and  Woman  to  Copulate,  and  yet 
the  fruit  is  not  always  defired,  of  which  we  have  an  Example  in  Whores  and  Whore- 
mongers, ahb  indeed  in  the  State  of  Marriage. 

43.  Now  the  Qiieftion  is.  What  is  that  which  provoketh  [to  copulation]  in  the  male 
and  female  of  all  kinds,  as  alfo  in  Man  ?  Behold,  in  the  Eternity  all  hath  been  in  one 
Being,  viz.  the  T'iuifure.,  which  is  the  Center  and  caufe  of  Lite,  as  hath  been  mentioned 
at  large  before  ;  and  alfo  the  Subflantiality.,  which  is  generated  out  of  the  Tindhire,  which 
hath  alfo  all  the  forms  of  the  Center,  yet  without  Fire,  for  '  it  is  a  finking  down,  and 
cannot  kindle  the  Life  in  it,  it  is  corporeal,  and  afFordeth  Body,  but  not  life  ;  for  the  fire 
affordeth  life. 

44.  And  we  give  you  to  underftand,  in  the  Copulation,  that  the  Man  hath  the 
Tinfture,  and  the  W^oman  the  Subftantiality,  viz.  the  Matrix,  which  is  generated  out 
of  the  Tinclure  :  Now  obferve,  in  the  Eternity  they  were  in  one  another,  and  this  world 
ftood  therein  as  a  Figure  ;  for  the  Wifdom  had  ovcrfhadowed  the  Tind;ure,  and  received 
it  into  itfelf  as  the  Body  doth  the  Spirit ;  and  this  could  not  be  brought  to  a  fubftance 
vifible  to  the  Angels,  unlefs  God  did  move  the  Eternity,  for  the  Angels  are  in  a  fub- 
ftance. 

45.  Now  when  God,  viz.  the  Number  Three,  moved  himfelf,  there  was  moved  there- 
with alfo  the  Center  ef  Nature  in  the  Eternity,  whereby  all  became  EfTential,  Subftantial  : 
The  Tin^ure  became  fubftantial,  and  prevailed  ;  and  the  Suhßantiality  became  materia], 
and  yet  was  not  divided,  for  that  cannot  be,  it  is  one  only  ''  fubftance. 

46.  And  now  when  God  placed /^^  Hat  in  the  Material  Subftantiality,  or,  as  I  may 
better  fay,  did  awaken  [the  Fiat  therein,]  fo  that  the  Word  in  the  Subftanüality  faid. 
Let  there  come  forth  all  forts  of  Beafls,  according  to  their  kind;  then  there  went  forth  out 
of  the  Material  Subftantiality  two  '  kinds,  and  that  Corporeally  ;  for  through  the  '  Word 
of  the  Lord,  the  Tindture  took  on  it  fubftantiality,  and  the  Spirit  of  the  Subftantiality 
took  alfo  to  it  ^  a  body,  and  fo  there  were  fJDO  fexes  or  kinds.  The  body  of  the  Tindure 
had  in  it  the  Center  of  the  Life  ;  and  the  Body  of  the  Subftantiality  had  not  the  Center 
to  the  Striking  up  of  the  Fire  ;  indeed  it  had  the  life,  but  an  "  impotent  life. 

47.  This  wedemonftratethus,  that  you  may  rightly  underftand  it:  Look  upon  a' flaming 
Iron,  which  fendeth  two  fpirits  forth  from  itfelf,  one  ho!  one,  which  hath  the  Center, 
and  can  kindle  and  awaken  another  fire  -,  and  one  Airy  one,  from  which  water  proceed- 
eth,  which  hath  alfo  all  powers  of  the  Fire  ;  yet  the  Tinfhirc  therein  is  not  fire,  but  it  is 
an  Eternal  Ear  that  no  fire  can  be  therein,  and  yet  is  the  Spirit  of  the  Fire,  which  hath 
its  fource  out  of  the  Fire,  and  its  life  like  to  the  Fire,  for  in  the  Eternity  there  is  no 
Death.  Therefore  in  the  female  kind,  no  life  can  proceed  out  of  their  Tinctures,  but 
the  Matrix  muft  get  the  Tinfture  from  the  feed  of  the  Male. 

48.  Thus  we  declare  unto  you  alfo  the  Grcu?id  oi  the  difference  between  the  Male  and 
the  Female  kind  :  for  when  God  created  the  Material  Suhßance,  there  went  forth  the 
kinds  of  all  Eflences  in  the  Center  of  Nature,  according  to  all  the  Properties :  for  as  you 
fee  the  Stars,  that  one  hath  a  property  different  from  the  other,  which  all  are  created 
out  of  the  Center  of  Nature,  according  to  the  material  Subftantiality  ;  and  fo  all  EflTences 
ftood  in  the  Material  bubftantiality,  and  the  Fiai  attracted  all  towards  the  Created 
Earth. 


Chap.  9.  Of  the  Threefold  Life,  93 

49.  And  every  form  of  the  'i.;clure,  and  of  the  Spirit  of  the  feveral  kinds,  has 
figured,  every  one  its  own  bod^ ,  according  to  its  Properties,  as  to  be  Beafts,  Fowls, 
Worms,  Fifhes,  I'rces  and  iierbs,  alio  tu  be  Metals  and  Earth,  all  according  as  the 
life  was  in  them.  And  this  you  may  well  perceive  by  the  difference  of  each  Day's  work 
[of  the  Creation.] 

50.  For  on  the  firft  Day,  God  Created  the  Material  Water,  (which  hath  an  impotent 
life,  and  is  a  Bar  upon  the  Fire  oF  the  Anger,  and  upon  the  Devils  fmoky  Pit,  where 
he  thought  in  the  burning  Fire  to  domineer  over  God,)  Alfo  [he  then  created]  the  Earth 

and  the  Stones,  and  fo  the  "  Grofs  part  was  feparated,  which  confifted  in  mortal  and  fierce  k  Drofj, 
Eflences,  whereby  Lucifer  fuppc^fed  to  be  King  and  Creator  therein. 

51.  When  this  was  done,  God  faid.  Let  there  be  light,  (let  the  Light  of  the  Tinfture 
open  itfelf,)  and  there  was  Light :  then  God  feparated  the  Light  from  the  Darknefs.  Un- 
derftand  this  rightly.  He  [God]  fhut  up  the  fierce  fire  which  Lucifer  had  kindled  (which 
takes  its  Source  out  of  the  Darkneis,)  and  let  the  Tincture  in  the  ^i7itejfence  burn,  as  in 
the  fat  of  the  Water  fpirit,  as  in  a  Beaft  [the  fire  of  its  life  burneth.] 

52.  Thus  the  life  did  burn  in  the  Tindure,  and  turned  the  fat,  viz.  the  Oil,  into  a 
Quinteflence,  viz.  Blood,  and  fo  that  life  did  burn  in  the  Blood  •,  for  therein  ftandeth  the 
Tsloble  Tin£lure  :  and  God  hath  referved  in  his  own  power  the  Center  of  the  Fire  :  for  he 
hath  (hut  it  up  in  the  Darknefs,  as  it  hath  ftood  from  Eternity  in  the  Darknefs  :  and  fo 
every  Life  ftandeth  in  his  hand :  for  if  he  let  the  Fire  come  into  the  Tin6lure,  then  the 
Spirit  is  in  the  helliß  Fiie. 

53.  Now,  when  the  light  did  fhine  out  of  the  Tinfture,  he  divided  the  T'in6ture  into 
two  parts,  even  as  it  divideth  itfelf,  viz.  into  the  Fire- life,  and  into  the  Light-life,  as  has 
been  mentioned  before,  and  created  the  two  lives,  the  Fire  life  to  be  a  Heaven  and  a  fir- 
mament between  the  Holy  Meeknefs,  liz,  the  Heart  of  God,  and  the  impotent  Air- 
Spirit  :  and  yet  the  Air  goeth  forth  from  its  Mother,  the  Tindlure  of  the  Pire  fpirit,  and 
God  dwelleth  between  them  both. 

54.  The  fire  fpirit  of  the  Tindlure  hath  the  Eternity  'in  its  Root,  and  the  Air-fpirit  '  For. 
hath  the  material  life,  which  fourced  forth  with  the  awakened  Subltantiality,  and  ruleth 

the  outward  Beftial  Life  :  for  it  is  the  Beftial  life  of  every  Creature,  alfo  [it  is   the  life] 
of  Trees,  Herbs  and  Grafs  ;  it  hath  alfo  a  Tinfture,  but  not  ßrong  enough. 

55.  Thus  you  fee  how  the  Life  ftandeth  in  the  Water,  and  hath  two  Dominions,  viz. 
Fire  and  Air;  and  you  fee  whence  the  Bloodh&th  its  original,  which  maketh  a  Creature 
[that  hath  blood]  mere  Noble  than  one  tliat  hath  not  blood  in  it  ;  forthat  Creature  hath  a 
falfe  Tindure,  and  is  proceeded  from  the  Will  of  the  Devil,  as  you  fee  in  Vipers  and 
venomous  Worms,  they  have  not  the  Noble  Tinfture  [or  the  Noble  Life.] 

ß6.  But  when  the  Devil  intended  to  be  Lord  in  the  Tinfture,  and  would  Create,  he 
awakened  yr/ci'  a  life  in  his  will,  which  yet  is  not  all  his  [life  :]  he  is  indeed  of  the  lame 
Effences,  and  the  Devil's  Bodies  are  figured  alio  in  Hell  into  fuch  Serpents,  venomous 
Worms,  and  '"  ugly  Beafts  :  for  they  crinnot  in  their  own  form  be  otherwife  •,  although  ""  Loathfonr, 
indeed  they  have  not  a  Body  from  the  Divided  Tinfture  from  its  Subftantiality,  but  [they  deformed, 
have  a  body]  out  of  the  Center  of  Nature,  out  of  the  fierce  Matrix,  out  of  the  Eternal 
Subftantiality,  out  of  the  Darknefs,  which  is  a  Spiritual  Body. 

Kj.  Now  when  God  had  Created  the  Earth,  the  water  was  over  the  whole  Earth,  which 
God  feparated,  that  the  Earth  became  dry,  and  called  the  M'^ater  Sea,  Meer,  which  in  the 
Language  of  Nature  fignifieth  a  covering,  and  holding  faft  the  fiercenefs  of  the  Devil,  "  The  natural 
a  true  reproach  to  the  Devil,  that  his  power  was  drowned  :  To  expound  this,  very  acute  '^''^^"• 
Writings  are  requifite,  and  "  Man  could  hardly  be  able  to  apprehend  it.  "  rut  forth  its 

58.  Thus  the  Earth  fprung "  in  its  own  Effences  and  Tindure,  which  were  alfo  ^  com-  p  OrYonc^eiv- 
prehendtd  in  the  Firft  Creation.  ed. 


g/^  Of  the  Threefold  Life,)  Chap.  9. 

59.  It  ihallalfo  be  rightly  expounded  to  you  what  Afi?/^j  faith,  God  feparated  theJVatcr 
above  the  Firmament  from  the  fi^  at  er  under  the  Firmament;  that  is,  into  the  Waterand 
Blood,  of  the  [hving]  Creatures;  for  the  Water  above  the    Firmament  is  Blood,  and 

*  Or  life.  therein  ftar.deth  the  '^  Tindrure,  w  hich  feparateth  the  Heaven  from  the  water  beneath  the 
Firmament,  viz.  from  the  Elementary  water-,  as  we  fee  that  each  of  them  hath  its  own 
habitation  and  Dominion  :  of  which  may  be  fpoken  more  at  large  in  anotiier  place. 

60.  Only  we  underftand  therein  two  Kingdoms,  i-iz.  the  foul  dwelleth  in  the  Blood  in 
the  Tindlure,  and  in  the  Water  dwelleth  the  Air-fpirit,  vih.\ch  is  corruptible,  for  it  had 
a  beginning,  but  the  foul  had  none-,  for  the  Tincture  is  from  Eternity,  and  therefore  tbg 
figures  of  all  kinds  muH  remain  in  Eternity,  account  it  not  no:  for  an  opinion,  it  is  really  fo, 

61.  Now,  vvhen  Heaven,  Earth,  and  the  Elements  were  thus  formed,  then  the  Hery 
Tindlure  was  as  a  fhining  Light,  and  was  a  Firmament,  called  Heaven  :  for  this  world 
had  xo  otter  Light :  And  then  God  luffered  the  Center  of  Nature  to  open  itfelf  in  the 

*  Created  Subftantiality,  (for  this  whole  Principle  became  but  one  body,)  and  there  broke 

'  Orfenfes,     forth  its  Heart,  [viz.  the  Heart  of  this  Principle]  with  its  own  proper  will  and  '  faculties 

out  of  the  ElTences  ;  that  is,  the  Sun  and  the  Stars  are  its  Ellcnces,  and  they;.v  Planets  are 

the  Spirits  at  the  Center  of  the  Heart,  and  the  Sun  is  their  Heart :  all  jull  ;is  the  Deity 

hath  been  from  Eternity.  ; 

*  Senfes.  62.  Thus  there  came  a  true  life  and  underftanding,  with  reafon  and  ^  perception,  yet  a 
«Or  Spirit  of  Befl^jal  one  into  the  outward  Tiniilure  and  the  '  Air-fpirit,  and  fo  the  Great  Wonders 
tieAir.         fiood  there  tnajiifefl  ;  for   Gc;^  had   manifefted  himfelf  in  a  figurative  form  :   And  you  fee 

that  it  is  true  ;  do  but  confider  what  we  have  written  before  concerning  the  Center  of  Na- 
ture, and  fo  on  to  the  Light  of  the  Majefty,  and  concerning  the  Number  Three,  and  you 
will  find  here  in  this  world  a  figurative  fimilitude  [of  Him?] 

Coitßder   of  the  Planets, 

Ctl.  Saturn,  the  firfl  and  higheft,  is  aftringent,  cold,  duflcy,  and  maketh  the  defiring 
and  attradling  :  for  it  is  the  fharpnefs.     If  you  will  have  a  right  underftanding  of  this, 
«  As  in  the     you  muft  "  tranfpofe  the  Planets. 

FigurefoUow-      64.  Firft,   take  the  uppermoft  [Planet]  and  unto  it  the  undermoft,  for  in  the  wheel 
ing.  r>''^y"*  every  where  is  uppermoft  and  undermoft  :  underftand  in  the  Wheel  of  Life,  and  it  wheeleth 
^,t^-Y^  A./■»^-^  ji  {rx.'fi^/J  the  upper  part  undermoft  when  it  turneth  round  -,  which  is  only  to  be  underftood  concerning 
/^  a^Jo^^-^-t  ,' ,:    ^Qj^jj  conceited  Men,  and  Beafts,  with  whom  the  wheel  of  Nature  falleth  a  turning  ;  for  the 
/_  aj^  .  rfXj2*^  '         *  Crofs  ftayeth  it.    Therefore  obferve  well :  Saturn  attradteth  the  Moon,  which  is  beneath, 
Mt  (yi''h^-^<Or  Corpo-  and  caufeth  in  the  Matrix  of  the  Creature  the  '  Corporifing,  viz.  that  there  be  flefh  ;  for 
reity.  Satum  and  the  Moon  make  Sulphur  [or  Corporeity.] 

6ß.  Now  Saturn  defireth  only  to  fliut  up,  it  feizeth  upon  and  holdeth  faft  ;  as  [in 
turning]  Liquor  into  a.  Sulphur.  But  Saturn  hath  not  ful;  for  ful  is  from  the  Liberty,  but 
Saturn  hath  a  willing,  and  the  will  hath/W,  for  it  originally  proceedeth  out  of  the  Majefty. 

66.  Confider  now,  beneath  Saturn  ftandeth  Jupiter,  which  is  proceeded  out  of  the  virtue 
of  Sol  [or  the  Sun]  as  the  Heart  of  Saturn,  (elfe  there  would  be  no  defiring,  no  Saturn ;)  for 
Nature  defireth  only  the  Heart  and  Sol,  [or  the  Sun  -,]  yet  Jupiter  is  not  Sol,  but»  thehrain. 

67.  And  obferve  it,  the  wheel  of  Nature  windeth  itfelf /rc/K  without  inwards  into  itfelf-, 
for  the  Deity  dwelleth  innermoft  in  itfelf,  and  hath  fuch  a  Figure  [as  follows.]  Not  that 

V  Reprefen-     it  can  be  delineated  ;  it  is  only  a  natural  fimilitude-.  Even  as  God"''  pourtrayeth  himfelf  in 
h  or  reveal-  ii^  Figure  of  this  world.     For  God  is  every  where  Total  and  perfe£l,  and  dwelleth  thus  in 
himfelf. 

68.  Obferve;  The  outward  W/.>eel  is  the  Zodiac,  with  the  Conftellations,  and  then  the 
Seven  IPhnets  follow  to  So],  after  Sol  ßandethFire,  after  Fire  Tinfture,  after  Tin  £iure  Ma- 
jefty, after  Majefly  the  Number  Three,  with  the  Crofs> 


c 
eih, 


Chap.  g.  Of  the  7%reefold  Life.  '9'5 

69.  And  obferve  It,  the  defiring  goeth  inwards  into  itielf  towards  the  Heart,  which  Is 
God,  as  you  may  conceive  by  llich  a  Figure  :  for  the  Regeneration  goeth  alio  into  itfelf 
to  the  Heart  of  God. 

70.  Obferve  it  alio  v/ell,  for  it  is  the  Center  [or  the  Ground]  of  the  outward  Birth. 
In  the  Eighth  Circumference  [next]  after  the  Xodiac  is  the  Globe  of  the  Earth  ;  after  that, 
rin^ht  againft  it,  about  on  the  wheel  is  ^  Saturn^  and  going  about  the  wheel  there  is  the      '^  "h 

"*  Moon,  and  again  about  on  the  wheel  is  '  Jupiter,  and  again  about  on  the  wheel  is  ,"™"" 

"  Mercury,  and  about  again  is "  Mars,  and  then  ''  Venus,  and  "  Sol  in  the  midfl,  and  after  Luna 

Sol,  the  Fire  which  Sol  affordeth,  and  after  the  fire  the  other  World,  viz.  the  Heavenly  >   % 

1'inSJure,  and  after  the  Heavenly  Tindure  the  Number  Three,  viz.  the  Eternal  Heart,  Jupiter, 

and  that  is  the  Eternal  Center  of  Nature,  and  in  the  Eternal  Center  is  the  whole  Power  "  ^  . 

of  the  Majefty  of  God  throughout,  held  or  fhut  up  by  nothing,  and  is  of  no  fubllance  ^'■*^^""5' 

or  Nature  [imaginable,]  even  as  the  fhining  of  the  Sun.  Mars. 

71.  You  may  well  perceive  what  we  fet  before  you,  thus  :  The  Zodiac,  with  the  Con-  ''  ? 
ftellations,  belong  to  the  Mind,  as  well  in  the  Deep  of  the  World,  as  alfo  in  the  Creature,  Y^""^* 
the  T'lvelve  Signs  are  the  twelve  parts  which  the  Crofs  in  the  Center  maketh  ;  from  which  y^P 
the  Upper  Dominion  is  divided  into  twelve  Farts,  as  alfo  the  Mind  is  :  ^ ox  the. ßx  Forms 

in  the  Center,  befides  Sol,  each  of  them  divide  themfelves  into  two  Parts  {\_Sol  divideth 
not  itfelf  but  only  into  the  Number  Three,  or  into  the  fplendour  Fire  and  Tindiure,])  one 
according  to  the  Tinfture  that  hath  Life  [in  it,]  the  other  according  to  the  Tindlure  of  the 
Air,  which  hath  fpirit  [in  it,]  and  yet  maketh  no  Life. 

72.  Thus  the  Sights  are  'Twelve,  which  divide  themfelves  into  two  Governments,  viz, 
into  a  Heavenly,  according  to  the  Tindure,  and  into  an  Earthly  according  to  the  Spirit 
of  this  world,  viz.  the  Air  ;  and  the  two  Kingdoms  are  alfo  twofold,  viz.  in  the  Tinfture 

of  the  Fire  there  is  an  Angelical  Kingdom,  and  ^  backwards  a  Hellilh  ;  and  the  King-     Oiretro 
dom  in  the  Spirit  of  the  Air  is  alfo  twofold :  for  the  inward  [Kingdom]- is  the  Spirit  of  ^"  ^' 
God,  and  the  outward  is  the  Spirit  of  the  Creatures  •,  as  David  faith.  The  LORD  rideth 
upon  the  wings  of  the  JVind  ;  that  is,  the  Spirit  of  God  which  cometh  to  fuccour  and  relieve 
his  work. 

"j^.  So  alfo  the  Tinfture  Kingdom  in  God  maketh  alfoy/.v  forms ;  and  that  of  the  Spirit, 
out  of  the  Tindture,  which  is  the  Heart  and  life,  and  is  the  Spirit  of  God,  maketh  alfo  ßx 
in  Number,  and  they  are  together  Twelve  in  Number :  Thefe  the  Woman  in  the  Revela- 
tion, which  the  Dragon  would  devour,  weareth  upon  her  head,  being  twelve  Stars ;  for  one 
Number^.v  fhe  received  from  the  Spirit  of  this  world,  wherein  the  Holy  Ghoft  ^  keepeth  %  Retaineuh, 
the  Eternal  Life ;  and  the  ether  number  fix  fhe  hath  from  the  Eternal  Tinfture  out  of  the  poffe/Teth,  or 
Eternal  Center  out  of  the  Word :  for  fhe  weareth  the  Angelical  Zodiac^  and  alfo  the  Human,  '"'^sbits. 

74.  And  each  Center  \\2i\\\fix  in  Number,  which  make  together  the  number  Twelve  : 
the  feventb  number  of  the  Center  is  Subftantiality,  and  the  [Dominion  or]  Kingdom  ; 
for  God  became  Man,  and  brought  the  two  Kingdoms  into  one  :  for  Men  and  Angels 
•.ive  in  one  Kingdom  in  God. 

75.  And  fo  the  Image  ''  in  the  B^evelation  hath  twelve  Stars  upon  the  Crown:  for  the  ''  Ofthe  Wo- 
Image '  reprefenteth  God ;  it  is  the  fimilitude  of  God,  in  which  he  revealeth  himfelf,  man- 

and  wherein  he  dwelleth.     The  Crov/n  fignifieth  the  Power  of  the  Majeily  of  God,  as  a  ^  Denotethoi 
King  weareth  a  Crown,  which  fignifieth  Dominion  and  Majefty.  '^'" '" 

76.  But  that  the  Image  wearedi  a  Crown,  with  twelve  Stars  upon  the  Crown,  it  fignifi- 
-eth  that  the  Deity  is  above  the  Humanity,  and  that  Mary  is  not  God  himfelf ;  but  tiie 
.Crown  fignifieth  God,  and  the  Stars  [fignify]  the  Spirits  of  God  : /.v  in  the  Deity, 

and  fix  in  the  Humanity  :  for  God  and  Man  are  become  one  Ferfon  :  Therefore 
M'iry  alfo  weareth  aU  [the  twelve  Stars,]  for  wc  are  God's  Children. 

77.  Seeing  then,  that  the  number  Twelve  containeth  two  Kingdoms  in  the  Doubled 
Numbtr[of/.v,]  viz.  an  Angelical  and  a  Human,  each  In  the  Number  of  fix,  which 


96 


Of  the  Tijreefold  Life. 


Chap.  9. 


"  Or  Beafts 


'  Or  proper- 
ty- 
^  Or  Trinity. 


"  Number  of 
a  Man. 

'  Two  King- 
doms. 
P  Snatch. 
1  Extra. 
'  The  twelve 
Signs  in  the 
Zodiac. 

Aries. 

« 

Taurus. 

n 
Gemini. 

25 

Cancer. 

51 
Leo. 

np 

Vii-go. 

Libra. 

,   ^^. 
Scorpio. 

t 

Sagittarius. 

Capricornus. 

Aquarius. 

Pifces. 
*    ..    h. 
£atuxnus, 


together  make  Twelve,  (o  alfo  the  two  Kingdoms  have,  ether  two  numbers  of ßx  in  them, 
(v:z.  the  Fire,  the  Kingdom  of  the  Abyfs  -,  and  the  Air,  the  Kingdom  of"  living  Crea- 
tures and  all  Earthly  things  -,)  and  thefe  hiivc  eaih  of  them  in  the  Center  the  number  y?*', 
according  to  the  fix  Planets  Earthy,  and  according  to  the  fix  I'lanets  Fiery,  which  now 
together  make  the  number  of  Four  and  Twenty^  which  are  the  four  and  twenty  Letters  in 
Languages^  whence  they  are  fprung  ;  and  we  perceive  that  the  Tongue  fpeaketh  that  whicli 
is  Good,  and  that  v/hich  is  Evil,  that  which  is  Heavenly,  and  that  which  is  Dcvili(h,  ac- 
cording to  the  two  '  fources  of  the  Letters  -,  as  their  proper  names  intimate,  according  to 
the  Language  of  Nature. 

78.  Now,  when  thh  number^  according  to  the  "  Number  Three,  is  numbered  to  thrice 
four  and  twenty,  (as  indeed  the  number  Three  doth  manifeft  itfelf  in  Three  Kingdoms 
and  Perfons,  and  according  to  the  Number  Three  all  is  Threefold,  but  according  to  the 
Creatures  all  is  Twofold,)  then  the  lum  is  fcvLnty-timo  in  Number,  which  fignify,  and  arc 
the  feventy-two  Languages,  which  fignify  Babel,  a  Confufion  and  Wonder. 

79.  If  we  (hotild  go  on  here,  we  fhould  fhow  you  the  Whore  and  the  Beaft,  which 
the  Revelation  fpeaketh  of,  and  moreover  all  the  IVondcrs  which  have  been  ßnce  the  -jsorld 
began:  The  greateft  Secret  lieth  herein,  and  is  called  Myfteriiim  Magnum,  the  Great  My- 
ftery,  and  all  the  Controverfies  in  matters  of  Religion  and  Faith  arife  from  hence,  and  all 
willing  Evil  and  Good. 

80.  The  Seven  Spirits-,  wherein  the  Son  of  Man  confifteth,  in  the  Revelation,  are  the  fe- 
ven  Spirits  of  Nature  -,  one  of  them  is  the  Kingdom,  and  xheftx  are  the  Center  of  Nature, 
\yiz.  the]  Heavenly  :  if  this  be  fet  down  according  to  the  "  Human  Number,  it  maketh  the 
number  Twelve,  and  according  to  the  two  Kingdoms,  viz,  the  Kingdom  of  God,  and 
the  Kingdom  of  this  world,  out  of  "  which  the  Faithful  are  Generated,  then  there  are 
Four  and  Twenty  Spirits,  which  are  the  Elders  before  the  Throne  of  Cod,  who  worßip  God, 
and  the  flain  Lamb  :  confider  it  well. 

81.  We  further  intimate,  concerning  this  world's  Center  of  Nature,  thus :  The  Birth 
of  Life  windeth  itfelf  like  a  wheel  inwards  into  itfelf,  and  when  it  cometh  to  the  inner- 
moft  point,  then  it  attaineth  the  Liberty,  yet  not  [the  Liberty]  of  God,  but  only  the 
Tindureout  of  which  the  Life  burneth. 

82.  For  that  which  will  "■  catch  hold  of  God  muft  pafs  through  the  Fire ;  for  no  fub- 
ftantiality  reacheth  God,  unlefs  it  fubfift  in  the  Fire  :  underftand  in  a  peculir  Fire  :  If  that 
fliould  kindle,  the  world  would  melt  away.  We  mean  not  the  Fire  of  the  Out-birth, 
which  is  no  Fire,  but  only  a  fharp  fiercenefs,  which  confumeth  the  outward  Subftantiality 
which  fpringeth  from  the  water,  viz.  IVood  and  Fleß,  but  doth  not  ftir  the  Inward  Fire 
in  Stone. 

83.  Therefore  obferve  it ;  the  Liberty,  ''  without  the  Nature  of  this  world,  is  only 
the  Eternity  without  fubßance.  Now,  as  the  Eternal  Center  generateth  itfelf  out  of  the 
Defiring  of  the  Eternal  willing,  as  is  mentioned  before  ;  fo  hath  alio  the  other  Center  of 
the  Third  Principle,  (through  the  Word  Fiat  in  the  Out-birth,  out  of  the  Eternal,)  gene- 
rated itfelf  [in  like  manner.] 

84..  For  from  the  firft  Creation  of  the  firftDay,  the  Outward  Center  of  Nature  had 
wound  itfelf  Thrice  about,  (underftand  before  the  Sun  and  Stars  were  corporeally  created,) 
and  had  attained  Six  Forms,  Three  fuperior,  and  Three  inferior ;  and  there  are  always 
Twelve  of  them  that  belong  to  one  Form  of  the  Center,  where  there  is  always  a  Sign ; 
underiland  the'  Signs  in  the  Eighth  Sphere  (in  the  Crown.) 

85.  '  Saturn,  with   his  harfh,  ftrong,  attrading  and  cold,  is  one  Form  and  Spirit  in 

the  Center,  which  fhutteth  up  the  Abyfs,  and  maketh  darknefs  in  the  Deep,  and  attraft- 

eth  the  Subftantiality  of  the  Outward  power  of  this  Principle,  and  the  Center  windeth 

about  like  a  wheel ;  and  th?.t  which  is  concrete  ftandeth  over  again  Saturn,  as  in  a  wheel, 

i  and 


Chap.  9.  Of  the  TTyreefold  Life.  97 

and  is  called  Motid,  [the  '  Moon,]  in  refped  of  its  property,  which  would  be  too  large  '  7-   >• 
to  fet  down  in  writing.  ^""'• 

86.  Then  the  wheel  windeth  further  Inwards  into  itfelf,  and  maketh  "  Jupiter  :  For  "  2.  y. 
Snturn,  with  its  attrading,  defircth  the  Liberty  of  the  Divine  Subftance,  but  he  maketh  Jup'ter- 
Hirny  [the  Brain  •,]  for  it  catcheth  with  its  defire  the  power  oFthe  Liberty,  and  not  the 
Liberty  of  the  Divine  Majefty  itfelf,  which  is  without  fubifance. 

87.  But  becaufe  there  is  underlfanding  in  the  Power,  and  yet  the  Power  cannot  in  its 
own  might  awaken  the  underftanding,  therefore  Jupiter  defireth  a  Life  in  the  Power, 

and  that  is  about  on  the  wheel  *  Mercury :  for  the  wheel   is  always  winding  about,  and  Mercunus 
Mercury  is  a  ftirrer,  a  maker  of  a  found  and  a  noife,  and  yet  hath  not  the  life,  for  "  that  »  The  Life, 
exifteth  in  the  Fire  ;  and  therefore  it  defireth  the  fierce  ftormy  Turbulence,  which  ftrik- 
eth  up  the  Fire  •,  and  that  about  on  the  wheel  is  ^  Mars,  which  is  a  rager,  flormer,  and  ''  3-  *• 
Itriker  up  of  the  Fire.  ^*"- 

88.  But  now  the  Four  Forms  cannot  fubfift  in  the  Fire  :  for  they  have  Subftantiality, 
and  the  Fire  defireth  Subftantiality,  (for  the  Fire  itfelf  fubfifteth  not,  if  it  has  not  fuel 
to  feed  upon,)   which  Subftantiality  defireth  Meeknefs,  and  that  about  on  the  wheel  is 

^  Venus :  for  it  is  the  Meeknefs  of  the  outward  Nature,  and  maketh  Love  ;  for  it  is  that  y^'  * 
which  the  other  five  Forms  defire  :  for  every  Form  windeth  itfelf  inwards  and  defireth 
the  Liberty  of  God,  which  is  meek  ftillnefs,  and  as  nothing,  and  yet  is  All :  and  if  they 
have  the  Meeknefs,  which  alfo  maketh  water  [to  be,]  then  the  water  is  Thick,  and  is  like 
a  duflcinefs  which  defireth  Light,  and  becometh  pregnant  with  it,  fo  that  the  Meeknefs, 
viz.  Venus,  hath  a  lufter  of  its  own  above  all  the  Stars  in  the  Firmament ;  for  the  dcfiring 
catcheth  the  Light. 

89.  Now  the  Light  is  without  fubftance,  and  only  ftill  and  meek,  which  defireth  life 
and  fpirit,  and  yet  can  produce  no  life  nor  fpirit  out  of  the  Water  and  Meeknefs ;  there- 
fore Venus  defireth  with  its  Meeknefs  and  Light  the  Heart ;  that  is,  the  power  and  virtue 
of  all  Forms,  and  fo  it  catcheth  the  Heart,  which  about  on  the  wheel,  in  the  point,  is 

the  "  Sun,  which  is  the  Heart  of  all  the  fix  Forms,  and  they  are  the  forms  of  their  Heart,  of"®' 
which  together  is  a  lite.     Now,  if  that  were  unfteadfaft,  it  fhould  "  pafs  away,  fo  often  t  q,  ^^^ 
as  the  wheel  windeth  once  about ;  and  though  it  would  be  long,  it  would  endure  but  a  about. 
Sscidum  Age,  or  Term  of  I'wenly-nine  years. 

90.  Now  the  fe-uen  Forms  defire  Fire,  [being  the  Eighth  Number,]  and  the  Eighth 
Number  defireth  a  life,]  which  may  continue,  lor  the  Heart  is  not  alive  without  Fire, 
and  [therefore]  the  Heart  catcheth  hold  of  the  Fire :  and  that  Fire  is  fierce  and  confum- 
ing,  and  confumeth  all  the  feven  Forms  of  the  Center  with  their  Subftantiality. 

[The  Heart  fandet h  between  two  Worlds.^ 

91.  Thus  the  Heart  is  in  Anguifti,  wwJ  within  and  without,  for  it  hath  nothing  more 
in  the  fubftantial  life  outwardly  ;  though  it  feeketh,  yetitfindeth  nothing,  and  yetfeeketh 
with  anxious  longing,  and  penetrateth  through  all  forms,  and  feeketh  mitigation  of  the 
Fire,  and  yet  cannot  fo  find  it  neither. 

92.  Thus  all  the  fix  forms  of  the  Heart  receive  the  virtue  of  the  Sun  :  for  it  penetra- 
teth mightily  into  all  the  fix  Forms,  and  feeketh  reft  and  eafe,  and  if  it  find  not  that, 
then  it  prefleth  in  itfelf  forth  from  itfelf  through  the  Fire,  and  defireth  the  Eternal  Liberty, 
and  attaineth  the  Liberty  through  defining,  and  yet  cannot  be  Free,  for  the  fharpnefs  of 
the  Fire  is  in  its  defiring.  But  the  Liberty  attradfeth  itfelf  in  the  defiring  in  the  Fire  -,  for 
the  defiring  preflTeth  into  it  [viz.  the  Liberty.] 

93.  Thus  the  Liberty  fharpeneth  itfelf  in  the  Fire,  and  appeareth  through  the  Fire  as 
a  fla(h  [of  Lightning,]  that  is,  the  Glance  and  fnining  of  the  Sun,  and  that  fharpened 

O 


q8  Of  the  TJjreefoId  Lif^  Chap.  9. 

■^  Liberty  defireth  its  Eternal  DeliglK,  v.z.  its  meek  ftill  virtue,  and  preiTeth  inwardly  into 

'  The  other  icfelf  into  the  virtue  :  and  that  Eternal  virtue  in  the  Liberty  is  the  '  EternTl  Word,  and 

worlJ.  that  Word  is  generated  out  of  the  Eternal  Heart,  and  in  the  Heart  is  tbs  ■*  Cmfs  of  the 

4"  N'.tm'ihr  Three,  and  is  the  End  of  "  Nature  ;  and  in  the  End  is  the  Virtue  and  Glance  of 

'  Heavenly  [he  Liberty,  which  is  generated  out  ot  the  Eternal  Center,  out  of  the   Heart  upon  the 

'  Or^Effence   ^''°''^'  ^""^  '^  '^^^^^  ^'^^  ^\W\nt  Majcfty  of  the  Eternal '  Subftance. 

94.  Now  confider,  as  the  outward  Defiringof  the  outward  Nature  goeth  inwards  into 
itfelf  towards  the  Eternal  Heart,  which  is  God  •,  f  for  the  outward  Nature  longeth  again 
after  the  ßihßance  of  I  be  Liberty,  to  be  as  it  was  before  the  Creation,  that  it  might  be  de- 
livered from  the  vanity,  Tiz.  the  fierce  Wrath  -,)  io  alio  the  inward  Heart  longeth  after  the 
«  iRefemblan-  outward  Nature,  and  would  fain  manifeft  itfelf  outwardly  in  figurative  ^  fimilitudes,  and 
CCS.  fi^us  the  inward  defireth  the  outward  for  a  figure,  and  thcinwiird  catcheth  the  outward  in 

its  Defiring. 

gS-  For  the  ßmilitude  of  the  Eternal  Center  was  indeed  already  before  the  Creation  of 
the  Sun  and  Stars  in  the  outward  Subflantiality  :  but  it  was  rot  figured  end  kindled,  [as  a 
Linnner  before  he  draweth  a  Pifture  hath  an  Image  in  his  Mind,  but  not  framed  cx- 
aaiy.] 

96.  Thus  God's  Heart  of  the  hlumber  Three  puts  its  will  into  the  sftringent  Fiat,  into 
ihe  Matrix  of  Nature,  into  the  Heart  of  the  Out-birth,  into  the  Firmamental  Heart, 
viz.  into  the  Place  of  the  Sun,  and  Created  with  the  Spirit  of  his  Mouth  [the  fpirit  of 
the  foul]  through  the  Fiat  round  about  on  the  wheel,  the  ""  feven  Forms  of  the  Center 
of  Nature,  for  as  the  wheel  turneth  and  windeth,  fo  went  the  Fiat  alfo  Magically,  in  the 
midft,  in  the  willing  of  the  wheeling. 

97.  And  feeing  the  Out-birth  of  the  Earth  was  a  finking  down  of  Death,  therefore  the 
Life  turned  away  from  that  Death  upwards.  And  you  fee  that  the  '  Three  Phmets,  viz. 
the  Forms  of  the  Center  of  Nature,  (which  make  the  Spirit  of  the  Center  and  the  Houfe 
of  the  Spirit,)  ftand  upwards  above  the  Sun,  as  the  life  in  its  beginning  taketh  its  Ori- 
ginal :  and  the  Three  which  belong  to  the  body  and  to  Mobility,  beneath  the  Sun,  one  un- 
der another,  even  as  the  Corporifing  taketh  its  Original ;  and  the  Heart,  I'iz.  the  Sttn 
in  the  midfi  %  and  the  form  flandeth  right  upwards  toward  the  firmament,  as  a  Man. 

9$.  Which  you  are  to  underftand  thus :  Obferve,  above  the  Heart,  the  Sua,  ftandeth 

Mars,  which  is  the  ftriker  up  of  the  Fire,  and  a  kindler  of  the  Heart,  and  a  breaker  in 

pieces  of  the  EfTences,  that  the  thick  Subftantiality  may  not  remain  covered  and  ftifled  ; 

If  Or  fenfes.     it  breaketh  that,  fo  that  the  Spirit  can  awaken  the  *"  faculties,  for  it  maketh  the  Tinfture 

in  the  Sun, 

\_Mars  is  Poifon  and  Anger,  and  denoteth  the  fiercenefs  of  the  Fire,  as  is  mentioned 
before  concerning  the  Center  •,  it  is  the  bitter  raging  Form  in  the  Wheel,  and  cauf- 
cth  the  Efltnces  in  the  flafli  of  the  Fire  :  It  is  a  caufe  of  the  Life.  The  Swi  and 
Mars  have  together  the  Tincflure-Life  ;  and  Venus  with  Mercury  and  the  Sun  have 
the  Spirit-life,  liz.  the  Air  •,  that  is,  the  Feminine  Life ;  underftand  the  Matrix, 
viz.  a  female  Life  of  all  kinds.] 

99.  And  above  Mars  ftandeth  Jupiter,  which  is  the  power  and  virtue  of  the  Heart, 
(to  which  Mars  giveth  its  fire-life,,  which  it  receiveth  out  of  the  Heart  of  the  Sun,)  that 
maketh  the  Brain,   v/herein  Mars  can  dv/ell.        * 

100.  And  above  that,  ftandeth  Saturn,  which  attrafteth  the  virtue,  and  maketh  for  the 
■^  Ox  feull.      fpirit  a  houfe,  viz.  the  '  Brainpan,  and  maketh  the  Subftantiality,  as  the  flkin  upon  the  Bo- 
dy ;  thus  the  Outward  life  upwards  from  the  Sun,  [or  Heart,]  is  the  Head,  a  houfe  for 
the  Spirit,  which  taketh  its  original  in  the  Heart  in  the  Fire,  and  dwelieth  in  the  Head 
in  the  five  fenfes  in  the  Air- Life. 


h  Mas, 

fe- 

venih  Form 

'  h- 

I. 

%. 

2. 

rf. 

3- 

O- 

4- 

S. 

S- 

Ö. 

6. 

5. 

7* 

"  Kindnefs. 

•  Or  Mufici- 

P  Or  feel. 

1  Or  Wits, 

feats,  and  de- 

vices. 

'  Or  converfe 

Chap.  g.  Of  the  Threefold  Lfe.  99 

1ÖI.  And  under  the  Sun  downwards,  is  Feims,  which  taketh  its  original  from  the  pref- 
fjng  forth  out  of  the  Fire,  out  of  the  Tinflure,  and  therefore  hath  its  peadiar  lujhr,  it 
niaketh  Water  and  Love,  and  is  a  finking  down,  for  it  is  a  caiife  of  the  Sun's  Subftantia- 
Jity,  and  a  beginner  of  the  Inferior  "  Body  ;  alfo  it  hath  the  Tintfturc,  and  is  a  caufe  and  m  Mas,Uh. 
beginner  of  the  Seed  to  another  Outer  to  Propagation  -,  for  it  ftrengthneth  itfelf  with  the 
fuperior  power  and  virtue,  and  receiveth  therewith  the  form  of  the  Spirit,  both  from  the 
Heart,  and  from  the  Brain :  for  all  Forms  defire  to  have  it,  and  mingle  with  it :  for 
it  is  Love  and  "  Meeknefs.  Thus  it  hath  the  power  and  virtue  of  all  Forms,  and  is  a 
pleafant  °  Lutinift :.  for  it  fingeth  a  fong  that  they  alllove  to  hear  and  ^  relifli,  which 
ought  to  be  well  confidered. 

102.  And  below  Venus  is  Mercury,  to  who.m  Venus  giveth  its  virtue,  together  with 
its  finking,  and  therefore  Mercury  is  fo  pleafant,  and  loveth  to  talk  of  all  the  "*  Ingenuities 
of  Nature,  it  is  a  nimble  fudden  awakener  of  the  Seed  which  Venus  giveth  to  it  :  for  it 
will  [needs]  awaken  the  Body,  [or  bring  the  body  into  being:]  and  becaufe  it  hath  much 
fkill,  therefore  it  will  "■  wander  into  every  thing,  and  giveth  fpeech  to  the  Body,  and 
awakeneth  the  Body,  and  giveth  it  fenles,  efpecially  in  the  Brain,  and  in  the  Matrix  of  the  and  meddle  in 
Seed.  ^^'"y  ''^'"S- 

103.  Under  Mercury  ftandeth  the  Moon,  and  there  the  finking  ftandeth  ftill,  and  is  a 
fubftance  mixed  of  all :  it  affordeth  the  Carcafs,  and  all  that  belongeth  thereto  :  it  ta- 
keth all  to  it,  and  maketh  the  whole  Image  as  a  Beaft  ;  it  is  the  Corporeity  :  Venus  con- 
gcikth  in  it ;  it  retaineth  all  ;  for  it  letteth  nothing  fink  down,  and  it  flandeth  always  in 
fear  of  falling,  in  refpedl  of  the  Earth,  which  ftandeth  under  it  •,  for  it  feeleth  the  Anger 
in  the  Earth,  and  therefore  is  afraid,  and  doth  not  fink  down,  but  runneth  and  maketh. 
hafte  about,  as  if  it  were  fugitive  :  It  is  a  falfe  thing,  for  it  defireth  both  that  which  is 
fuperior  and  that  which  is  inferior,  and  flattcreth  with  the  Center  of  the  Earth,  -and  with 
the  Center  of  the  Sun. 

104.  And  as  this  Dominion  or  Government  in  itfelf  is,  fo  is  the  Do.Tiinion  in  every 
Creature,  alfo  their  life  fl:andeth  thus:  and  you  fee  how  the  Pf^hecl xutneth  round,  as  [in] 
the  Center,  and  the  body  with  the  EfTchces  ftandeth  ftill. 

105.  The  Jix  Planets  run  round  about  the  Sun,  as  about  their  Heart,  and  afford  virtue  to 

it,  and  draw  virtue  from  ^  the  Sun  :  fo  alfo  the  life  windeth  itfelf  thus  about  the  Heart,  *■  Mas,  in  the 
and  penetrateth  into  the  Heart  •,  for  the  Spirit-life  penetrateth  to  the  foul,  which  burneth  Sun. 
as  a  light  out  of  the  Heart,  out  of  the  Tiniffure  of  the  Heart,  and  windeth  itfelf  inwards 
thereinto,    and  they  alv/ays  drive  forth  one  another :  and   fo  this  form  i»  as  a  turning 
IFheel :  for  the  Life  of  the  Spirit  is  thus  in  its  Original. 

\q6.  They  who  fay,  that  the  Sun  ^  goeth  forth,  fpeak  as  the  blind  do  of  colotrrs,  and  '  Or  runneth 
have  never  known  the  Center  [of  Nature ;]  yet  they  are  not  to  be  blamed  for  that  :  for  fcourfeiouud 
it  was  referved  [or  fcaled]  till  the  Seal  of  the  Sttn  opened  itfelf  at  the  feventh  founding  of  the  """  *"      h^i^ftJjt^  ) 
"Trumpet.    Obferve  *  this,  it  is  no  fi(5lion  or  boafting  :  It  does  concern  you  all,  or  elfe  you  '  Note.    ,   ,j     >j ;; 
will  die  in  bliiidne'fs,  for  which  God  is  not  to  be  blamed. 

107.  The  World,  after  tire  Fall,  hath  but  one  Eye,  for  it  hath  lived  under  xhtßx  Seals; 

'  undtrftand,  under  the  fix  Planets,  with  its  knowledge:  but  you  "  fhall   fee  the  feventh  °  ^'°"  J^li", 
Seal  with  the  Eye  of  Sol ;  we  here  fpeak  what  we  know.  eyesTn  the"'" 

108.  Underftand  us  aright,  thus,  we  will  give  light  to  thofe  that  hardly  apprehend  it :  time  of  the 
Behold,  and  obferve  :  The  whole  Governr,7ent  of  this  world,  in  every  life,  cometh  from  the 
Coiißsllaiions,  good  and  evil ;  and  they  are  alfo  the  caufe,  that  the  four  Elements,  Fire, 
Air,   Water,  and  Earth,  were  ftirred  up:  elfe  all  in  this  world  would  be  ftill. 

109.  And  fo  now  you  fee  the  upper  Government,  efpecially  in  the  Jcven  Planets  :  for 
they  are  the  Government  or  Dominion  of  the  Spirit,  and  that  is  .twofold:  They  have 
the  Tindure-Government,    viz.  the  Fire-life,    and  alfo  the  Air  government,  viz,  the 

O  2 


J  00 


Of  the  Threefold  Life. 


Chap.  9. 


»■  Of  Sixes. 


*  The  Moon. 
y  Or  Wit. 
»  Or  Thing. 

»  Women's. 
^  Moon. 


«  Or  Sex. 


*  The  two 

Tindtures. 


Watcr-lite  :  Tlie  Three  Planets  above  the  Sun,  together  with  the  Sun,  manage  the  Fire- 
life  and  Government :  and  the  Three  beneath  the  Sun,  are  the  going  forth  of  the  Fire's 
Tinfturc,  and  arc  a  finking  down,  and  together  with  the  Sun  manage  the  Air-govern- 
ment, and  have  the  female  l-:ind,  for  they  have  the  Subftantiality  of  the  Matrix,  and 
the  Tinfture  ot  the  Upper  Matrix  ;  the  TinSlure  retaineth  the  foul,  and  the  lower  Matrix 
of  Venus  [retainetli]  the  Spirit. 

110.  Thusthe  Upper  defireth  the  Lower,  and  the  Lower  defireth  the  Upper,  and  is 
indeed  but  one  body  :  for  Sol  is  the  Heart,  and  hath  the  Lüfter  of  the  Majefty  of  this 
[outward  Third]  frincipie. 

111.  Thus  you  underftand  the  Ttvo  "  kindsy  the  Male  and  the  Female :  The  [Male  or] 
Man  is  the  Head,  and  hath  in  him  the  Upper  Government,  with  the  Fire  of  the  Tindure, 
and  he  hath  in  his  Tinfture  the  foul,  which  is  defirous  of  Venus,  which  is  the  Corporeal 
Matrix:  for  the  foul  will  have  fpirit  and  alfo  body,  and  that  hath  the  Matrix  of  the  [Fe- 
male or]  Woman. 

112.  And  the  Lower  Government  is  the  [Female  or]  IVoman,  and  her  Government 
confifteth  in  the  Moon  :  for  Sol  affordeth  it  Heart,  and  Venus  [affordeth  it]  Tindure, 
and  yet  hath  no  fiery,  but  a  watery  [Tinfture :]  and  therefore  "  it  affordeth  the  Air-fpi- 
rit,  and  her  Tindure  doth  not  ftand  in  the  ''  IFifdom,  and  therefore  the  Aian  muß  rule  her: 
for  the  Tinfture  of  the  Fire  is  the  fliarp  Trial  of  every  '•  Subftance. 

113.  Mercury  is  the  ftirrer  up  of  '  their  Tinfture  :  and  therefore  they  are  fo  talkative  ; 
and  the  Moon  hath  ''  their  Matrix,  which  is  out  of  all  the  Planets,  and  is  afraid  of  the 
Earth,  and  therefore  malceth  fuch  hafte,  and  taketh  virtue  and  power  in  the  wheel,  from 
all  the  Planets  and  Stars,  wherever  it  can:  It  defireth  Sol  vehemently,  and  therefore  draw- 
eth  alfo  his  Lüfter  to  itfelf;  and,  as  the  Moon  longcth  after  the  Sun,  for  itfelf  is  of  an 
earthly  quality,  and  defireth  the  Heavenly  Heart,  fo  alfo  the  Feminine  Matrix  longeth 
after  the  Heart  of  the  Man,  and  after  his  Tinflure,  viz.  after  the  foul  i  for  the  foul  is 
the  Eternal  Good. 

1 14.  Thus  Nature  longeth  after  the  Eternal,  and  would  fain  he  delivered  from  the  vanity. 
And  thus  the  vehement  defire  in  the  Feminine  and  Mafculine  "^  Gender  of  all  Creatures 
doth  arife,  fo  that  one  longeth  after  the  other  for  Copulation.  For  the  Body  underftandeth 
it  not,  nor  the  Spirit  of  the  Air,  only  i'ntTiao  Tinilures^  the  Mafculine  and  the  Feminine 
underftand  it,  for  a  Beaft  knoweth  not  what  it  does,  only  the  Tinftures  know  it,  which 
drive  it  thus. 

115.  For  th.tFiat  fticketh  in  ^  than,  they  muft  manifeft  the  great  Wonders  of  God  : 
For  the  Spirit  of  God  moveth  upon  the  JVater  of  the  Matrix  in  Venus,  and  in  the  Matrix 
of  Jupiter,  (viz.  in  the  Matrix  of  the  Brain,)  and  leadeth  the  Fiat, 

116.  For  the  Heart  hath  the  Matrix  of  Venus,  and  the  Brain  hath  the  Matrix  of  Ju- 
piter -,  thus  the  Spirit  of  God  ridelb  upon  the  ti-ings  of  the  IViud  in  his  own  Principle,  and 
yet  goeth  forth  from  the  Father  and  the  Son  in  the  [continual]  Creation,  and  openeth  the 
Wonders  which  were  feen  from  the  Eternity  in  the  Wifdom  :  and  therefore  he  is  the 
Wofkmafter  of  Every  Being,  and  is  fent  of  God  to  that  purpofe. 


Chap.  10.  How  a  Man  7nay  fifid  himjeif.  loi 

The  Tenth  Chapter. 

Further  of  the  Creatmi  of  every  Behtg  :  And  how  a  Man  may 
feek  and  find  hhnfelf :  Alfo  how  he  inay  find  all  MyßerieSt 
even  to  the  Ninth  Number,  and  no  Higher. 

')®^€^f^  OUR  feeking  in  the  Stars  and  Elements,  fuppofing  to  find  the  My- 
fteries  of  Nature,  is  but  labour  in  vain,  you  find  no  more  but  om 
Eye,  and  fee  with  but  one  Eye,  and  when  you  fuppofe  you  have 
found  Sol,  you  have  fcarce  found  Luna^  but  only  a  Glance  of  Sol, 
and  are  far  from  the  Heart,  and  do  but  run  with  the  Moon  about 
the  Center. 

2.  There  is  but  one  way^  which  you  muft  go,  if  you  will  find 
the  Great  Myftery,  Myfierium  Magnum,  for  if  you  Ihould  feek  in  Luna  all  your  life  long, 
it  would  be  wholly  in  vain  ;  your  defire  would  remain  to  be  but  Luna:  If  you  fhould 
take  great  and  hard  labour  and  pains  in  Mercury.,  and  fuppofe  the  Stone  lieth  therein, 
your  Alchymy  would  prove  but  dung  and  drofs. 

3.  When  you  come  into  Venus,  you  fuppofe  you  have  Sol,  and  that  it  is  Gold,  but  it 
is  the  Woman,  [or  female,]  and  hath  only  a  watery  Tinfture,  her  life  is  Air,  and  fo  you 

vainly  labour  °  in  the  Body :  but  if  you  take  the  Spirit  of  the  Tinfture,  then  indeed  you  «  Or  upon  the 
go  in  a  way  in  which  many  have  found  Sol ;  but  they  have  followed  on  the  way  to  the  Body. 
Heart  of  Sol,  where  the  Spirit  of  the  heavenly  Tindture  hath  laid  hold  on  them,    and 
brought  them  into  the  Liberty,  into  the  Majefty,  where  they  have  knoz'jn  the  Noble 
Stone,  Lapis  Philofophorum,  the  Philofopher's  Stone,  and  have  flood  amazed  at  a  Man's 
blindnefs,  and  feen  their  labouring  in  vain. 

4.  Would  you  fain  find  the  Noble  Stone  ?  behold  we  will  fliow  it  you  plain  enough,  if 
you  be  a  Magus,  and  worthy,  elfe  you  fliall  remain  blind  ftill :  therefore  fall  to  work 
thus ;  for  it  hath  no  more  but  Three  Numbers.  Firft,  tell  from  One  till  you  come  to  the 

'  Crofs,  which  is  TV«,  and  is  a  Crofs  Number,  (from  one  to  Ten  is  one  Number  :)  but  you  *■  -f  X.  jc. 
have  power  only  over  the  Number  Nine,  you  muft  ftay  at  the  Tenth,  for  it  is  the  End  of 
Nature,  which  the  Creature  ought  not  to  fearch  into  :  If  the  Creature  ftay  under  the 
Crofs,  it  remaineth  in  the  conceived  will  of  God,  and  then  it  hath  *  Ten  times  Tef\  that      *  'o- 
is  an  hundred,  and  ^Ten  times  an  Hundred  is  a  Thoufand  :  and  there  lieth  the  Stsne  without  '°* 

any  great  pains-taking,  for  it  is  pure,  and  is  not  defiled  with  any  Earthly  Nature  :  Make      |  ,00. 
it  thus,  as  I  have  written  above  [in  the  ninth  Chapter]  concerning  the  Center :  Tranfpofe  the  10. 

Planets  that  are  about  the  wheel ;  and  take  always  one  Mafculine,  and  then  one  Femi« --• 

nine,  one  for  the  Spirit  of  the  foul,  and  the  other  for  the  Air-fpirit,  you  need  not  take  '°^^* 
care  for  the  body:  for  each  Planet  maketh  a  body  to  icfelf  well  enough,  according  as  its 
defire  is :  Begin  with  Saturn,  (for  he  is  the  firft  to  the  Fire-Life  to  the  Noble  Tinfture  ;) 
and  then  go  about  the  wheel  to  Ltma ;  for  you  muft  always  take  one  Planet  for  the  Life 
of  the  Tinfturc,  and  then  one  for  the  Spirit  of  the  Air,  for  the  one  fubfifteth  not  with- 
out the  other,  or  elfe  you  get  a  Spirit  without  a  Body,  a  fire-fpirit,  which  burneth  in  a 
Lanthorn  like  a  kindled  Fire,  but  it yieldeth  nothing,  it  is  only  a  mere  Pride,  willing  to 
be  without  a  Body. 
ß.  Go  thus  about  in  the  wheel  to  Sol,  which  is  the  e  feventb  Number  in  the  firß  Nut»'  [^^*        * 


103  How  a  Man  may  find  himfelf.  Chap.  lo. 

*  ber  [or  account :]  and  when  you  get  into  that,  you  fuppofe  you  have  the  Stone  :  but  it 
does  not  prove  fixed.  Mars  deftroyeth  it  :  go  on  further  through  the  Sun's  fire,  which 

*  8th  Num-  is  the  ^Eighth  'Number,  and  when  you  come  through  it,  lay  hold  through  the  Tindure  on 
I'"-  the  Eternity  [which]  is  the  '  Nhith  Number,  and  bring  that  upon  the  Crofs  upon  the 
ber.  "'^'  ^  ^'"^'"'  ^''■'''''^^'''■>  which  is  the  End  of  Nature  ;  here  handle  the  Stone,  and  take  as  mucli 
•■  -}-  loth  of  it  as  you  will,  no  fire  will  deftroy  it :  It  is  free  from  the  Wrath  and  Out-birth  :  Its 
Number.  Splendor  and  Light  ftand  in  the  power  of  the  Majeßy :  Its  Body  is  out  O'f  the  Eter- 
nal Subllantiality,  its  number  upon  the  Crofs  is  an  Hundred,  and  in  the  Majefty  a  Thou- 
fand. 

6.  We  give  this  to  the  Seeker  :  for  none  findeth  the  Stone  in  Luna,  unlefs  he  comes 

upon  the  Ciofs  into  the  Tenth  Number  :  and  then  if  he  longs  further  to  feek  this  world, 

and  would  fain  have  the  fplendor  of  this  world,  and  defireth /^'^  Sionecfthis  ivorld,  viz. 

in  INletals,  let  liim  go  thus  from  the  inward  into  the  outward  ;  let  him  go  into  Luna,  and 

'  Hungerand  divide  or  break  it  into   a  Thoufand  Parts,  and  give  it  a  little  of  Sol ;  but  if  its  '  cove- 

thirft.  toufnefs  be  great,  then  give  it  a  feventh  part  of  S'^I,  and  then  it  is  "  complete. 

'-  Made  7.  For  all  the  Planets  and  Surs  run  after  the  Heart,  every  one  of  them  taketh  flrength 

belfu'tiful  virtue  from  the  Heart,  and  maketh  to  itfelf  its  own  Body  -,  for  Lum  is  out  of  all  the 

yf.v  Planets,  and  hath  even  Sol,  but  not  the  Heart-,  for  it  hath  Sol  only  in  Defire  :  as  you 

".  Y"'^/'^?      f^^  ^hat  it  fhineth   with  "  Sol,  and  not  with  a  fplendor  of  its  own  :  and  therefore  /be  Spi- 

Sun^  °   '  ^    '"'^  c//^if  Heart  mufl  be  added  to  it,  which  was  pure  before,  and  then  all  the  Planets  re- 

•■' Ereaeth  its  fort  to  it,  each  of  them  defireth  the  pure  child,  and  each "  buildeth  its  houfe  therein; 

Habitation.      But  look  to  it,  have  a  care  of  Venus,  that  it  may  not  by  tattling  bring  its  feminine 

Tinfture  into  it :  for  it  appeareth  bright  and  fair :  but  it  is  a  Woman,  and  maketh  a  dark 

Body,  and  quickly  devoureth  Sol :  Keep  black  Saturn  m  Mars's  heat,  and  fo  at  length 

bounteous  Jupiter  will  appear,  who  is  courteous  and  kind,  and  hath  the  fuperior  Houfe, 

the  Houfe  of  the  Spirit  of  the  Tindture ;  when  it  is  come  out  from  black  Saturn,  then 

that  is  the  Metalline  Stone. 

8.  Trouble  not  yourfelf  fo  very  much  and  long  with  Fire,  it  affordeth  no  more  than 

it  is  able  ;  or  elfe  you  Number  back  again  into  lofs ;  indeed  not  into  perdition,  but  yet  in 

Solem  Hungarian,  into  the  Sol  of  Hungaria  :  Venus   exulteth  the  more,  but  your  covetous 

hops  and  e.xpedtation  is  difappointed  and  taken  away:  Although  indeed  you  ought  juftly 

to  rell  fatisfied  in  the  7*1?«//^  Number:  for  the  riches  of  this  world  are  but  dung   [and 

drofs,]  and  if  you  attain  to  the  Tenth  Number  with  your  former  preparation,  you  need 

not  take  fo  great  care  about  the  Number  Thoufand:  It  llandeth  upon  the  Crown  of  the 

f  I'he  Num-  Virgin,  in  which  are  fet  Twelve  Stars :  fix  [of  them]  Divine,    and  fix  Human  :  ^  The 

ber  1000  is  the  Qown  hath  the  Number  Thoufand,  and  the  Virgin  the  [Number]  Hundred. 

the  Crown  9'  thrift  faith.  Seek  firfi   the  Kingdom  cf  God,  and  all  other  things  ■will  be  added  to  you. 

The  Number  All  lies  in  the  willing,  for  the  willing  maketh  the  defiring,  and  the  defiring  receiveth 

loo  is  the       where  nothing  is,   though  indeed    there  is  fomething   there  ;    yet  it  is  hidden  to  us 

Number  of  a  Men,  unlefs  a  Man  hath  attained  the  Stone  upon  the  Crofs,  and  then  he  findeth  where 

Man.  Realon  faith  there  is  nothing  ;  for  that  which  hath  not  been  from  Eternity  is  not  at  all, 

and   thereof  we  know  nothing,  we  know  only  of  that  which  is,  and  hath  ever  been, 

though  indeed  fwt  manifefled  to  us  Men,  but  yet  is  of  God  in  his  Wifdom,  from  Eternity 

to  Eternity. 

lo.  Therefore,  although  we  fpeak  of  t\X)o  Kingdoms,  viz.  of  the  Kingdom  of  God, 
and  of  the  Kingdom  of  this  World,  in  that  manner  as  if  we  faw  them  with  bodily  eyes, 
let  it  notfeem  a  wonder-,  if  God  reveals  himfelf  in  Man,  then  he  is  in  two  Kingdoms, 
and  feeth  with  twofold  Eyes,  and  yet  this  way  is  not  fo  hard  and  difficult,  as  Reafon's 
. .     ■  feeking  in  outward  things  :  It  lies  all  in  the  wilitng  ;  the  outward  willing  muft  enter  into 

the  inward,  it  muft  deny  itfelf,  as  if  it  were  dead  to  the  outward,  arid  had  no  life  in  the 


Chap.  lo.  Haw  a  Man  may  find  himfelj.  103 

outward,  and  yet  liveth  :  As  God  liveth,  and  is  in  the  outward,  and  tiic  outward  is  ckv.ci 
to  !i:m,  fo  thac  it  cannot  apprehend  him,  {q  alfo  thoti^  O  Man,  thou  art  with  thy  foul  in 
the  inward;  but  thy  foul's  will  hath  turned  itfelf  about  with  Jdam  into  the  outward  i 
therefore,  if  thou  wilt  behold  God  and  the  Eternity,  turn  thyfelf  about  with  thy  will  into' 
the  inward,  and  then  thou  art  as  God  himfclf  j  for  thou  wert  thus  created  in  the  begin- 
ning, and  thus  thou  liveft  according  to  the  inward  will  unto  God,  and  "  id,  and  ac- 
cording to  the  out^-ard  [will  thou  liveft]  in  this  world,  and  haft  both  Kin  j  thy  own, 
and  art  indeed  rightly  an  Image  and  Similitnde  of  God  ;  thou  fearcheft  o  ''^'•'1''"»  and 
findeft  that  which  laid  hidden  in  leeret ;  for  thou  findeft  that  in  the  Etern  d  behold- 
eft  it  ftanding  backward  in  the  Out-birth,  in  the  Figure. 

1 1.  The  Ground  of  the  Creation  of  this  world  is  much  eafier  to  be  known  in  the  In- 
•■jsard  Man,  in  the  Will  of  God,  than  vifible  things  to  the  cut-ward  [Man  :]  The  outward 
knoweth  lefs,  that  which  he  fceth  with  his  eyes,  and  taketh  hold  of  with  his  hands, 
hfareth  with  his  ears,  fmelleth  with  his  nofe,  and  tafteth  with  his  mouth,  than  the  inward 
doch  the  Grou^id  and  the  Exiftence  of  the  outward  :  The  inward  fees  indeed  the  Creature 
in  the  Ground  of  it;  but  is  ns  it  were  dead  to  the  outward,  and  yet  liveth  therein  ;  and 
in  that  ke  liveth  to  the  outward,  he  liveth  to  God  in  regard  of  his  works  of  Wonder, 
in  that  he  manifefteth,  and  bringeth  into  Being  that  which  ftandeth  hidden  in  the  Figure. 

I  2.  And  yet  we  fay  ftili,  that  the  Eternal  ftandeth  in  the  willing,  and  the  will  maketb 
defiring,  and  in  the  defiring  ftandeth  the  Figure  of  the  willing.  Thus  it  was  before  the 
Time  of  this  world  :  But  when  God  moved  himfelf  in  his  willing,  he  fo  created  the 
defiring,  that  it  ftood  in  a  Being,  and  other  than  this  very  thing  we  know  nothing. 

'  13.  Therefore,  now,  the  defiring  is  another  thing  than  the  willing,  for  the  -willing  is 
«.v/^T«/ Being  [or  Subftance,]  and  the  defiring  >»«Xy//i  Being  •,  and  fo  out  of  the  Eternal 
Nothing  is  come  whatfoever  is :  and  before  there  was  nothing  but  only  a  willing,  which 
was  3  Virgin  without  Image,  and  yet  was  a  figure  of  an  Image  in  the  willing  ;  and  this 
figure  hath  difcovered  the  Spirit,  and  created  it  into  a  Being  [or  Subftance,]  as  we  per- 
ceive in  the  Form  of  this  World  :  The  Figure  hath  caufed  the  Spirit,  that  it  hath  ■*  Ex-  ''  Spok«a 
prefied  the  Wonders  in  Figure,  and  that  is  the  Matrix  of  the  Genetrix,  and  that  is  the  fo"h,oiCrea- 
Spirit  of  this  world  :  for  the  Spirit  could  '  exprefs  nothing  but  a  fimilitude  of  itfelf-,  for 
there  was  nothing  elfe. 

14.  Therefore  we  demonftrate  the  Creation  to  you  thus  -,  for  to  create  fignifieth  to  com- 
prehend in  the  willing,  whatfoever  ftandeth  in  the  figure  in  the  willing  :  for  when  a 
Carpenter  will  build  an  Houfe,  he  muft  firft  Frame  a  Model  of  it  in  his  willing,  how 
he  will  build  it,  and  then  he  buildeth  it  according  to  the  Model  of  his  willing. 

15.  Thus  alfo  hath  the  Spirit  of  God  framed  in  his  will  a  Model  after  his  likenefs,  and 
fo  created  that  Model ;  for  you  fee  in  this  world,  that  when  the  Spirit  through  the  word 
Fiat  (upon  the  Firfl  Day)  created  the  Out-birth  in  the  Wrath,  viz.  Water  and  Earth,  he 
comprehended  the  Figure  in  the  Will ;  and  that  was  the  Heaven  which  he  created  on  the 
Second  Day,  and  tried  the  Work  on  the  Third  Day,  and  fufi^ered  to  proceed  out  of  the 
Earth  Forms  and   Images  out  of  the  EfTcnces,  wz.  Trees,  Herbs,   and   Grafs,  which 
were  Images  of  the  Effences  of  the  defiring  ;  but  the  Image  of  the  Spirit  remained  ftill 
hidden,  and  yet  was  in  Being  even  zw/o  the  Fcwr/^  D^.     (Here  underftand)  a  Day  with- 
out the  Sun,  is  one  turning  about  of  the  wheel  of  Nature  in  the  defiring  of  the  willing, 
and  the  Inward  Will  hath  the  Number  Six,  according  to  the  fix  Spirits,  and  the  outward  >  The  24 
[Will]  in  the  defiring  of  the  Figure  hath  alfo  the  Number  Six,  according  to  the  fimilitude  of  hours  in  4 
the  Spirit ;  and  the  two  Kingdoms,  [viz.   the  inward  and  the  outward]  make  with  their  Quarters, 
Number  Sixes  '  four  and  twenty  •,  which  divide  themfelves  into  four  parts,  viz.  fix  before  Noön'"^' 
noon,  and  fix  after  noon,  fix  before  mid-night,  and  fix  after  mid-night,  till  the  begin-  Evening, 
ning  or  morning  again.  Midnight» 


I  ©4 


Or  Sphere. 


»  Or  framed 
them  into  the 
iJigns. 


How  a  Man  may  find  himfelf.  Chap.  lo. 

1 6.  And  according  to  this,  the  Spirit  in  thedefiring  did  fet  ay%»,  and  a  Reckoning, 
whence  Times  and  Years  proceed,  which  were  not  before  j  for  Every  Number  [of  the] 
T-ivehSt  which  is  Heavenly,  Divine,  and  Earthly,  Human  or  Beftial,  hath  a  ftgn  in  the 
Firmament,  which  the  Spirit  created  into  avifible  Beings  together  with  the  Crown  of  the 
Center,  which  is  the  '  Circumference  of  the  Conflellations.  And  we  give  you  notice,  that 
the  Creating  of  the  Spirit,  is  a  going  forth  out  of  itfelf  into  the  outward.  For  in  Loco 
Solis,  in  the  place  of  the  Sun,  is  the  Point  where  the  Spirit  created  the  fimilitude  -,  for  the 
word  F:at  flood  there,  and  went  forth  from  the  inward  Number  Tat  as  a  Body,  and  that 
is  Luna,  and  in  fuch  a  comprehenfion  was  the  manner  and  form  of  the  Deep  apprehend- 
ed :  and  the  Spirit  went  forth,  and  drove  the  Eflenres  of  the  Center  even  to  the  Crown, 
and  there  '  comprehended  them  with  the  Signs,  and  all  Forms  of  the  Image,  which 
ftood  in  the  Virgin  in   the   Figure  in  the  Willing,   and  they  are  the  S!ars,  and  cre- 


^      in 
ated  them   as  a  Circumference  [or   Sphere]   of  the  Spirit,    and  they  are  all 
a  Body  of  that  Spirit,    which  is  called  Sol :    for  there  the  Eternal   Spirit  hath  com 


together 


"  Ordinance 
or  Courfe. 


»tars. 


prehended  or  conceived  the  fimilitude  of  the  Spirit  [of  this  world :]  and  it  goeth 
thus  forth  out  of  the  Natural  Body  of  this  World,  as  a  Spirit ;  even  as  the  Eternal 
Spirit  [goeth  forth]  out  of  the  Eternal  Center  of  Nature,  out  of  the  Number  Ten.  And 
as  they  have  ordered  themfelves  with  their  Revolution  in  the  Three  Days,  underftand,  be- 
fore the  Sun  [was,]  fo  they  alio  remained  {landing  in  the  Fiat  in  that  "  Order,  and  are  not 
material  or  palpable,  though  as  to  the  Eternity  it  is  a  material  being,  but  not  as  to  Us, 
but  they  are  Powers  •,  an  Out-birth  out  of  the  Eternal  hidden  and  fecret  Center,  and  a 
fimilitude  of  the  Eternal,  and  have  power  and  ftrength  to  fhape  and  figure  Bodies  and 
Images,  according  to  all  the  properties  of  Every  Star. 

17.  Underftand  us  thus  :  Out  of  the  Place  of  the  Sun,  Ex  loco  folis,  goes  forth  the  Ma- 
nifeftation  cf  all  the  Stars  and  Elements,  and  all  the  Stars  are  the  Sun's  Children,  even  un- 
to Saturn,  which  is  the  houfe  of  the  Sixfold  Spirit :  for  the  Planets  are  the  Spirit,  and 

*Uppermoß  the  Crown,  which  is  the  *  Uppermoft,  [is]  the  Body  ;  and  is  in  that  Manner  as  we  have 
mentioned  before  concerning  the  Center  of  Nature,  and  concerning  the  Thrones  of  the 
Angels.  Very  great  things  are  herein  contained,  which  we  juftly  conceal,  becaufe  of  the 
wickednefs  of  the  World,  which  if  they  knew  them,  they  would  mifufe  the  powers  of 
Nature  to  their  covetoufnefs  and  falfhood. 

18.  Therefore  we  tell  you,  that  thofe  to  whom  the  Number  Ten  is  opened,  have  it  al- 
fo  given  them  into  their  will  to  fpeak  710  more  than  what  is  requifite  and  neceflary  for  the 
World,  and  that  at  all  times  as  need  requires,  and  is  known  in  God. 

19.  Thus  we  give  you  to  underftand,  how  God  on  the  Fourth  Day  created  the  Sun, 
and  with  that  Leading  Spirit  the  Stars  alio  -,  and  what  they  are,  being  together  nothing 
elfe  but  a  life  according  to  the  fimilitude  of  God,  wherein  the  Eternity  hath  manifefted 
itfelf  in  a  Being. 

20.  On  the  Fifth  Day  God  moved  this  Being  and  Life,  and  fet  the  Fiat  therein,  and 
created  out  of  the  Matrix  all  kinds  of  fimilitudes,  according  to  every  form  in  the  Spirit ; 
and  in  this  Creation  now  hath  the  Third  Kingdom,  viz.  the  Kingdom  of  Anger,  prefled 
Jiard  in  with  it,  and  there  went  forth  all  manner  of  Beafts,  Fowls,  Fiflies,  Worms,  and 
whatfoever  moveth  and  liveth ;  all  went  forth  out  of  the  outward  Matrix,  and  ftood  up- 
on the  Earth :  and  in  the  Deep  went  forth  all  forts  of  Spirits  of  Fire,  (fuch  as  are  the, 
Afcendents  and  Phoenix ;)  and  in  the  Air  alio  all  Sorts  of  Spirits,  according  to  the  Subftan- 
tiality  of  the  Air  ;  and  in  the  Water,  and  in  the  Earth,  all  forts  of  Spirits,  every  one  ac- 
cording to  the  Property  of  its "  Mother  ;  and  the  whole  Deep  between  the  Conftcllations, 
fo  far  as  the  World  gave  itfelf  in  unto  the  Creation,  is  nothing  but  a  Life  and  ßirring  of 
Spirits. 

2  21.  Now 


»  Or  Gene 
tF;x. 


chap.  I  o.  Hmo  a  Man  may  find  himfelf,  105 

21.  Now  Reafon  afketh,  feeing  the  Di-f/'/ dwelleth  in  this  world,  and  hath  Iiis  riinr^- 
ly  Dominion  there,  whereabouts  does  he  then  dwell  ?    Behold,   O  Man !  Confidcr  this 

well.     There   are  in  the  whole  Deep   no  more  than  fiven^  RevJutioriSy  which   roll  and  ''  Or  Orbs, 
turn  about  like  a  wheel,  or  as  the  Life  windeth  itfclf  about  the  foul ;  and   the  Flccrf,   as 
the  Center,  flandeth  flill  in   the  viidß,  that  is,  the*  Sun,  and  the  Revolutions  about  the  *  Note,  The 
Sun,  are  the  fix  Planets,  as  Spirits  of  the  Center,  and  the /-yw/^  Revolution  is  the  Earth,  ^f^^^'^^V'^'^ 
which  turneth  itfclf  once  about  in  four  and  twenty  hours,  and  runneth  along  in  the  courfe  SunVandinc^ 
of  the  Planets,  once  a  year,  and  befides  carrieth  the  Moon  with  it  about  the  Sun,  as  the  others  ftin,  and  the 
do  alfo,  but  fome  in  (liorter  and  fome  in  much  longer  Time  :  as  firft^  Saturn  in  Twenty-nine  Earth  having 
years,  in  refped  of  his  large  Courfe  .  But  the  '  Moon,  which  runneth  back,  does  it  every  "*  *^*''y  *"'' 
Month,  Tsvelve  times  in  a  Year,  and  palTeth  ''  fomewhat  on  yet  further  [in  a  Thirteenth  ^^^\''[^°2q^' 

Revolution.]  years. 

22.  Now  this  together  maketh  the  wheel  of  the  Birth;  wherein  ftandeth   the  Verbam  ■   »  in  one 
Fiat,  which  hath  driven  the  Devil  out  from  this  Circle,  and  fo  he  dwelleth  without  this  Month. 
Circle,  and  there  is  a  great Darknefs  about  the  Crown  of  Stars  in  the  Firmament,-  fo  that  "*  Someday^ 
many  Stars  in  the  Firmament  are  not  feen  becaufe   of  the  Darknefs  ;  and   that  otherwife 

hath  a  great  fignification  as  to  Men,  which  we  would  indeed  make  mention  of,  if  the 
world  were  not  fo  mad,  and  fuffered  the  Devil  to  drive  it,  who  derideth  all  manner  of 
Revehtions,  that  thereby  he  may  blindfold  Men  :  It  fhall  in  the  Laft  Time  ftand  manifclt 
to  the  Children,  which  fee  vilthboth  Eyes,  [viz.  with  the  Eye  that  feeth  into  the  Eterni- 
ty, and  the  Eye  that  feeth  into  that  which  is  Temporary.] 

23.  Thus  the  Devil  dwelleth  near  us,  and  yet  hath  a  Princely  Dominion  much  deeper, 
nearer  towards  the  Conftellations,  in  the  midft  [amongft  them,]  where  it  is  darkeft  :  for 

he  '  may  not  come  near  the  foining  Lüfter  of  the  Stars :  and  fo  is  a  Prifoner,  and  dares  "^  Darei  not, 
not  Touch  the  fven  Governments  of  the  word  Fiat,  and  hath  no  power  therein,  and  lo  or  like»  not. 
is  the  pooreft  creature  in  the  Crown. 

24.  This  cannot  be  defcribed  by  a  Circle,  for  the  Sun  ftandcth  innermoft  in  the  moft 
inward  Circle,  and  the  other  [Planets]  always  further  outwards,  even  to  the  Crown 
which  includeth  the  outwardmoft  Heaven  :  and   it  cannot  be  underftood  [by  outward 
Reafon,]  but  the  Spirit  imderßandeth  it  in  itfelf -,  for,  as  *  it  is,  fo  is  this  Circle  alfo  :  nei-  •  The  Spirit. 
ther  can  it  be  fet  down  in  writing,  for  the  Life  windeth  it^eM  inwards  to  the  Sun  :  and  fo 

alfo  the  Spirit  of  Life  in  Man  windeth  itfelf  inwards  into  the  foul,  as  you  may  confider 
concerning  the  Three  Principles,  where  the  outermoft  is  alfo  the  innermoft,  which  the  out- 
ward fpirit  of  our  reafon  cannot  conceive,  for  it  is  but  One  and  not  Three  in  Number. 
But  the  Spirit  of  the  foul,  if  it  be  turned  about,  fo  that  it  looketh  with  its  own  eyes  into 
the  innermoft,  and  with  the  Eyes  of  this  world  into  the  outermoft,  underftandeth  it  :  for 
this  is  the  Vifionin  Ezekiel,  of  the  Spirit*"  with  inward  and  outward  Eyes,  where  the  Spirit  ■•  Havjn»  ev«r 
goes  right  forward  wherefoever  it  goes.  "  within  and  : 

25.  Although  the  wife  Magt  and  Mathematicians  have  made  a  Sphere,  and  defcribed  *'-'"l'Out' 
the  Wheel,  yet  that  is  nor  enough  :  It  is  indeed  a  help  to  theunfkilful  to  confider  of  the 
Myflerium  Alignnm,  the  Great  Myftery  :  but  the  wheel  hath  a  much  more  fubtle  under- 
ftanding,  and  cannot  be  made  in  any  Circle  after  this  manner  :  for  it  goes  into  itfclf  to- 
wards the  Heart  of  the  Sun,  and  out  from  itfelf  towards  the  figure  of  the  Subftantiality  ; 

it  driveth  upwards,  and  downwards  -,  for  the  Spirit  of  the  Tindbure,  viz.  the  right  fire- 
life,  driveth  upwards  in-wards  towards  the  Liberty  of  God,  and  yet  defireth  the  Spirit  of 
the  Subftantiality,  which  driveth  downwards,  for  without  that  the  fire-life  doth  not 
lubfift  :  Thus  the  fire-fpirit  turneth  itfelf  about,  as  it  were  fide-ways,  and  always  reacli- 
cth  after  the  fpirit  of  the  Subftantiality,  and  the  fpirit  of  the  Subftantiality  fiieth  from  the 
Fire  ;  but  fince  it  is  generated  out  of  the  Fire-life,  and  cannot  be  fevered  from  it,  there- 
fore it  li  wheeled  about  with  the  fire-fpiiit:  For  when  the  fire-fpiiit  wheeleth  10  the  r'ghc 


io6 


«  Or  the  Air 
comes  to  be 
Water. 


'  Or  accord- 
ing to. 
*  The  8th 
Number,  or 
Form. 


•  The  8  th 
Number,  or 
Form. 

•  The  9th 
Number,  or 
Form 

''  The  loth 
Number  or 
Form  in  the 
Eternal  Fire. 

•  In  numera- 
tion, the  Pla- 
ces fignify, 

1.  Units. 

2.  Tens. 

3.  Hundreds. 
^.  Thoufands, 
"  Fearing 
Goi. 

;  Zetoatlj. 


How  a  Man  may  ß?id  himfelf.  Chap.  10. 

fide,  and  reacheth  after  the  fpirit  of  the  Subftantiality,  then  the  fpirit  of  the  Subftantia- 
licy  wheeleth  alfo  on  the  left  fide  upwards,  and  that  maketh  a  wheeling  round,  and  one 
maketh  hafte  after  the  other  -,  for  the  fubftantiahty  flitth  from  the  Fire,  and  yet  it  comes 
out  of  the  Fire,  as  you  fee  that  out  of  the  Fire  goes  Air,  and  '  out  of  the  Air  Water, 
which  is  the  fubftantiality. 

26.  Thus  the  Fire,  which  is  an  Anguifh,  defireth  meeknefs,  and  the  Liberty,  which  is 
without  fource,  [or  pain,]  and  reacheth  after  the  VVater-fource  :  and  the  Meeknefs,  viz. 
the  Water-fource,  defireth  a  Body,  and  that  it  may  be  free  from  the  fire  and  covered, 
and  the  Fire  runneth  always  after  the  Water^  and  the  Water  flies  from  the  Fire  \  for  if 
the  fire  fhould  go  away  upwards,  and  the  water  go  away  downwards,  there  would  then  be 
a  great  feparation  between  them,  and  each  [both  the  fire  and  the  water]  would  die  and 
come  to  nothing.  But  feeing  the  Fire  inclineth  towards  the  Water,  and  refreflieth  itfelf 
therein,  it  fo  preferveth  itfelf,  and  can  fend  forth  the  Spirit  of  the  Air  again  from  itfelf, 
fo  that  the  life  fuhßßeth. 

27.  Thus  we  fhow  you  the  Great  Myftery,  M^flerium  Magnum,  that  you  might  learn 
to  underftand  how  far  you  fhould  go,  and  where  your  Number  and  End  is  •,  for  the  Fire, 
('  after  the  feven  Spirits  of  Nature,)  is  the  ^  Eighth  Number,  and  is  a  caufe  of  the.  feven 
Spirits.  Now,  no  creature  fubfifteth  in  the  Fire,  for  the  Fire  confumeth  the  fubftantiali- 
ty, wherein  the  Natural  life  ftandeth  ;  but  yet  the  Fire  maketh  Tinflure  ;  and  that  1'wo- 
fold :  One  reaching  inward  into  itfelf  after  the  Eternal  Liberty,  after  the  ftill  Meeknefs 
[that  is]  without  being  -,  and  the  other  reaching  forth  out  from  itfelf,  after  the  outward 
fubftantiality,  viz.  after  the  0/7,  which  cometh  out  from  the  Water,  which  is  from 
Venus,  and  wherein  its  outward  fplendor  and  (liining  fpring  up:  and  in  the  inward 
Tifi^ure,  in  the  defiring  of  the  Eternal  Liberty,  the  Majefty  of  the  Liberty  fpring- 
eth  up. 

28.  Underftand  us  rightly  thus:  The  Fire  has  the  ^  Eighth  Numier,  and  the  inward 
Tinfture  has  the  '  Ninth  Number  ;  and  fo  far  [only]  we  ought  to  go,  for  the  ''  Tenth 
Number  is  the  Eternal  Fire  of  God,  and  holdeth  in  the  midft  of  its  Birth  the  Crofs, 
which  feparates  the  Center  of  the  Eternal  Nature  into  two  Kingdoms,  of  which  we  have 
made  mention  formerly  :  and  what  creature  foever  will  go  back  rhrough  it,  that  creature 
Cometh  through  the  Kingdom  of  God  back  again  into  the  ou.'erf}::ß  out  from  God,  and 
out  from  this  world  back  into  the  Center  of  the  Fire,  as  into  an  Eurn-'l  D'Jrkneß,  where 
the  Fire  is  black,  and  a  perpetual  Hunger:  The  kindling  of  the  Light  of  the  Fire 
ftandeth  only  under  the  Crofs,  in  the  Meeknefs,  in  the  Ninth  Number,  which  is  a 
*  Jingie  Number;  the  Tenth  Number  is  a  T-wjfoid  Number,  an  "  belongeth  to  Angels  and 
Men,  but  they  ought  not  to  reach  further  into  the  Center  of  tue  Crufs,  but  mull  ftand 
there  before  the  Crofs  oi  the  Number  Three,  and  caft  their  Minds  down  into  the  Tinfture  of 
Humility  backwards  into  the  Ninth  iJumber,  and  look  forward  into  the  Tentn  Number, 
but  with  a  '"  Timorous  Mind,  not  defiling  to  create  and  have  [any  thing]  in  the  Tenth 
Number,  viz.  to  go  back  into  the  Center  jl-  tl.e  Fire  of  God-,  but  highly  rejoice  before 
the  Tenth  Number  Eternally,  and  v\.ith  tiieir  fongs  of  Praifc  and  /A^/Zc/jy-s^'j,  fing.  Holy! 
Ho!y  !  Holy  !  is  our  God  the  Lord  "  cf  Hcjis  ;  and  that  fung  is  a  food  to  the  Divine  Fire, 
from  whence  goeth  forth,  in  the  Divine  Etfences,  the  Wonder,  Paradife,  the  Element, 
and  Heavenly  Subftantiality,  and  it  ftandeth  before  the  Number  Three  as  a  Virgin  of 
the  Eternal  knowledge  of  God  -,  and  that  is  tte  IFtfdm  of  God  ;  for  in  the  Wifdom  appear- 
eth  the  fubftantiality  of  all  Divine  Elfences,  which  to  write  of  here  we  have  no  more 
Pen  nor  Tongue. 

29.  Only  we  fiiow  you,  how  far  you  fliould  fearch  into  fuch  a  Revelation  :  for  in  the 
Nin-'b  Number  you  fee  all  things,  for  it  is  the  Tindture  of  the  Heavenly  Life ;  you  fee 


.chap.  lo.  How  a  Man  may  find  himfelf.  107 

[in  the  Ninth  Number]  the  °  Hundredth  Number  of  the  Virgin  of  Wifdom,  and  alFo  the  •  loothNum- 


'Thcufandth  Number  of  the  Crown  of  the  Majefty.  ^^^ 


30.  But  you  mull  not  fearch  further  into  the  Tenth  Number,  there  to  fearch  and  dive  jsj^^^w 
into  the  Abyfs,  elfe  you  go  out  from  God  as  Lucifer  did,  who  would  fiiin  be  a  Creator  in 

the  Tenth  Number,  and  fought  [to  have]  the  fire  of  the  Eternal  Original,  and  therein 
he  muft  remain  as  in  the  Death,  in  the  Darknefs  Eternally. 

31.  Therefore  let  the  Reader  be  warned,  not  to  dive  further  into  thefe  very  deep  Writ- 
•ings,  nor  plunge  his  will  deeper,  than  [fo  iar]  as  he  apprehendeth  :  he  fiiould  always  reft 

fatisfied  with  his  apprehen/ion  :  for  in  the  apprehenfion  he  ftandeth  yet  in  the  '^  Subfiantia-  «  Or  Matter, 
Bty,  and  there  he  *  erreth  not,  how  deep  foever  the  Spirit  leadeth  him  :  for  to  one  more  *  Note, 
will  be  given  than  to  another :  And  this  only  is  the  Mark  [to  be  aimed  at,]  that  every 
one  continues  lleadfaft  in  Humility  towards  God.,  and  fubmits  himfelf  to  God,  that  he  may 
make  the  Will  and  the  Deed  as  he  pleafeth.  When  you  do  that,  you  are  in  yourfelf  as 
dead  ;  for  you  defire  nothing  but  God's  will,  and  the  will  of  God  is  your  Life,  v/hich 
goes  inward  even  to  the  Fhoufandth  ^.umber,  and  fearcheth  into  the  Deep  of  the  Deity 
with  all  Wonders :  He  I'-ad  di  your  will,  fubmitted  to  him,  into  the  Virgin  of  his  Wif- 
dom, fo  tliat  you  may  behold  all  IVonders  :  But  you  mult  not  leave  him,  and  imagine  in- 
to the  Wonders  ;  fo  f>on  as  you  dofo,  you  go  quite  out  from  God's  will,  which  is  the 
Eternal  Liberty,  and  are  captivated  in  your  Imagination  :  Mark  this  ;  for  Every  Imagi- 
nation maketh  Subftantiality,  and  therein  you  ftand,  and  muft-  go  out  from  that  again, 
or  elfe  you  ßall  not  fee  God. 

J2.  Therefore  Chrift  teacheth  us  Humility,  Love,  Purenefs  of  Heart,  and  to  be  Merci- 
ful; and  calleth  upon  us  to  feck  after  the  will  of  God,  and  to  fubmit  ourfelves  to  it : 
F.  r  in  God's  will  we  are  able  to  do  ALL;  our  own  Nature  muft  not  do  it ;  but  God 
himfelf  is  Zealous  in  Us,  and  he  is  our  doing  if  we  work  any  '  Wonder  :  For  no  humah  '  Or  Miracle, 
foul  ftiould  fiy  or  think,  I  will  do  Wonders  :  No,  that  cannot  be  :  for  the  wonders  above 
the  outv/ard  Nature,  go  forth  only  from  the  Center  of  the  Eternal  Nature  out  of  the  Tenth 
Number,  which  the  Cx^aXüxt  cannot  [do  :]  but  if  it  be  yielded  up  into  the  will  of  God, 
then  God  in  the  creature  does  the  Wonder  :  for  it  is  his  delight  to  manifeft  himfelf  in  the 
'weak  ;  for  the  ftrong  is  ftiff"  in  his  own  will,  and  will  not  fubmit  it  unto  God  :  He  relies 
upon  his  own  Wit  and  Reafon.  Thus  his  will  is  out  from  God,  and  is  able  to  do  nothing  ; 
and  then  if  he  fpeaketh  from  himfelf  concerning  God's  Being  and  Will,  he  is  an  ignorant 
liar,  he  fpeaketh  not  from  God's  Spirit  and  Will,  but  from  himfelf,  ivom  his  own  Opini- 
on, in  which  there  is  mere  doubt  -,  and  from  thence  arifeth  the  Contention  about  [Matters 
of]  Faith  [and  Re'igion,]  about  Divine  knowledge,  fo  that  Men  feek  God  in  their  own 
willing  and  knowing :  Men  will  think  to  find  God  in  their  own  willing,  and  he  is  not 
therein  -,  for  he  dwelleth  merely  and  barely  in  that  willing,  which  yieldeth  itfelf  with  all 
its  reafon  and  knowing  wholly  to  him,  and  to  that  he  giveth  knowledge  and  pov/er  to  «/z- 
derßand  his  Being. 

33.  Therefore  lift  up  your  Heads  and  obferve  this  ;  the  will  of  God  is  not  in  any  ftrife 
and  contention,  but  Man's  will  and  the  Devil's,  'it  is  the  will  of  the  Wrath  of  God  ;  let 
not  the  flattering  Hypocrites  feduce  you,  who  enter  in,  boaftingof  the  Hiflory,  and  fay. 
We  have  the  Will  of  God  by  us,  we  are  his  Minißers,  look  upon  us,  we  are  God's  Officers j 
and  though  we  be  wicked,  yet  we  rightly  Bear  the  Office,  and  [difpenfe  the]  will  [of  God.] 
O  Curfed  Generation  o:  Cain  and  fudas,  you  are  neither  born  nor  known  in  God  :  Why 
then  Boaft  you  of  the  will  of  God  ?  How  can  you  fay  that  you  ^  Bear  the  Great  Myfte-  '  ^'  ^^^^  tl'C 
ry  of  God,  whereas  you  are  without  God,  in  a  ftrange  will,  and  in  yourfelf  you  carry  °fn"n°  if'^" 
not  the  Myflerium  Magnmn  ?  But  a  poor  Sinner,  who  converteth,  but  is  captivated  by  the  Great  Divine 
Devjl,  and  is  in  ftrife  againft  the  Devil,  he  that  panteth,  fiaheth,  and  crieth  after  God,  Myaeries. 

P  2 


io8  How  a  Man  may  fmd  himfelf.  Chap.  lo. 

«The  Myfit-  he  runneth  in  forrow  and  abftinence  to  the  Office  of  the  '  Great  Myftcry,  which  Chrift 
num  Magnum.  i,aih given  to  h\s  Dffciples  and  Children,  who  are  in  the  will  of  God,  and  they  have  the 
»  Jus  Divi-     True  "  Key  to  Heaven  and  HeU. 

""''•  34.  But  you,  Scphißer,  bearnotthe  Office  while  you  are  without  the  will  of  God  ;  but 

the  poor  Repentant  Man  bringeth  the  Myßcrium  Magnmn,  the  Great  Myftery,  with  him 
to  )  ou,  and  renders  himfelf  up  to  the  Apoflolical  Power,  which  you  have  not,  but  the 
Church  or  Congregation  of  Chrift,  which  is  in  the  will  of  God,  [hath  it :]  and  fo  One 
Faith  receiveth  the  other,  and  theChurcii,  or  Congregation  of  Chrift,  Abfolveth  the  repen- 
tant finner,  and  not  you,  Sophifter,  who  have  neither  virtue  nor  power,  nor  knowledge 
of  the  Kingdom  of  God,  but  are  yourfelf  the  Devil's  captive  j  and  you  fit  in  the  Anger 
of  God,  and  are  only  the  Proud  IFhore  of  Babel,  and  fwim  aloft  upon  the  office  of  the 
Great  Myftery,  and  are  incapable  of  it,  unlefs  you  be  in  the  will  of  God,  and  then  you 
*  Bindeth  g^e  Chriß's  Jpoßk,  and  wear  the  Garment  of  Aaron,  and  God  *  openeth  and  ftiutteth 
andlooiet  .  by  your  Mouth,  but  your  natural  will  does  it  not,  that  fhould  always  l)e  dead,  or  elfe 
you  are  not  capable  of  the  Office  ;  alfo  in  your  own  will,  you  fit  not  in  the  Office  of 
Chrift,  upon  Peter""!  Chair.,  but  upon  the  Stool  of  Peßilence,  and  are  the  Antichriß,  as  we 
have  known  you  in  the  Number  Seventy  Two,  which  you  bear  :  for  you  are  in  Contentioa 
about  the  Cup  of  Chrift,  and  you  have  it  not  in  your  Power,  but  the  Church  or  Congre- 
gation of  Chrift,  which  is  fubmitted  to  the  will  of  God,  has  it :  The  Ark  of  the  Cove- 
nant is  with  them  at  Shilo,  and  not  in  your  [contentious]  Schifmatical  Sedcananyerufalem, 
which  you  have  made  full  of  abominable  Blafphemies. 

35.  But  what  fliall  the  Spirit  Judge  more  concerning  you,  feeing  you  are  an  adulterous 
"Woman,  and  have  loft  your  Faith  and  Fidelity  ?  He  hath  given  you  time  to  Repent,  and 
you  do  not  Repent,  but  lie  in  Whoredom  day  and  night,  and  therefore  he  will  fpew  you 
our  in  the  Wine-prefs,  and  Babel  ftiall  burn  up  itfelf.  Thus  Chrift  faith,  O  ferufakm-, 
Jerufalem,  how  oft  would  I  have  gathered  thy  Children  together,  as  a  Hen  gathereth  her 
Chickens  under  her  wings,  but  thou  wouldeß  not :  Behold  your  dwelling  houfes  jhall  be  left  un- 
to you  Defolate.  And  fo  he  faith  to  you  now,  you  defolate  Jerufalem  in  Babel,  The  Time 
Cometh  that  the  children  of  Chrift  will  go  out  from  you»  and  it  is  already,  and  you 
fhall  perifh  in  your  whoredom.  Behold,  your  Aler chants  will  fland  afar  off,  and  fay.  Be- 
hold !  Babel,  in  which  we  became  rich  and  fat,  is  become  Defolate. 

The  Eleventh  Chapter,  j 

Of  the  True  K?i(mledge  cof^cefning  Man. 

\.Y^&('^^K^'  have  (hown  you,  what  tloe  Eftenceof  all  Eflences  is,  and  what  Its 

%    *f /^v    *^  ^'^'^  ^^^  Spirit  is,  and  what  the  Matrix  of  the  Genetrix  is,  viz.  that  ic 

%.    ^W^    ^  rtandeth  in  the  Eternal  willing,  and  in  that  Eternal  willing  is  the 

1      ■^    ^  Center  of  Nature,  and  therein  is  the  Number  Three,  which  is  the  Heart, 

^  ^  which  manifefteth  the  Eternity  in  Creatures,    Figures,    and  Simili- 

^^Q^Q^jh!  tudes  ;  efpecially  in  Three  Kingdoms  -,  viz.  the  Heavenly  Angelical  ; 

and  then  the  Hellifti  fiery  Diabolical ;    and  tliirdly,  the  Subftantial 

Kingdom  of  the  Out-birth,  viz.  this  world. 


Chap.  II.       Of  the  true  Knowledge^  what  Man  is.  1 09 

2.  Now  you  know  very  well  that  the  Dear  Man  Mofes  hkh.  m  h\s  firft  Book,  [called 
Gef!e/is,]  That  on  the  Fifth  Day,  God  created  all  the  living  Creatures  at  once  :  which  you  are 
to  underftand  thus ;  that  in  one  Revolution  of  the  Earth,  God  created,  (out  of  the  Earth- 
ly Great  Myftery,  out  of  the  Matrix  of  the  J^pirit  of  the  Earthly  Property,  as  an  Out- 
birth  out  of  the  Eternal  Property,)  all  living  Creatures,  that  they  fhould  be  Images  and 
Similitudes  of  the  Eternal"  Being  [Effenceor  Subflance-I  *  Eflence  of 

3.  Now  they  are  indeed  created  out  of  the  Earthly  My fleritan  Magnum,  but  yet  the  Spirit  ^"  Efiencej. 
there  IS  not  lb  wholly  Earthly,  for  it  is  yet  '^  Luna,  as  we  fee  that  the  Earth  ftandeth  next  the  '  ^'  Lunar. 
Moon,  and  [in  the  Circle  about]  from  the  Moon,  and  as  every  Circle  is,  fo  alio  is  the 

Spirit  in  its  own  Inclination,  and  the  property  of  the  Wheel  in  that  ""  Circumference.        ^  Orb. 

4.  Thus  the  Circle  between  the  Moon  and  the  Earth,  is  both  I'arthly  and  Lunar ;  for 
the  Moon  has  the  properties  of  all  the  Stars,  and  is  as  a  fack  or  container  of  all  the  pro- 
perties of  the  Stars,  which  it  continually  poureth  forth  in  its  Circle  :  for  the  Earth  long- 
eth  vehemently  after  the  Moon,  and  therefore  attradleth  the  fhining  and  Glance  of  the 
Moon,  as  alfo  the  Ihining  and  fplendor  of  the  Sun  :  for  all  things  long  after  the  Hearr, 
and  defire  the  Liberty,  that  fo  they  may  be  f;-eed  from  the  lanity. 

5.  Thus  the  Earth  in  its  longing  Defire  has  attradled  the  Spirit  of  the  fevenfold 
"Wheel,  and  holdeth  that  in  it  as  its  peculiar  Matrix  of  Nature,  and  would  always  fain 

awaken  in   itfelf  the  wheel  of  Life  ;  and   therefore  it  "  wheeleth  itfelf  about,  for  it  has  "  Rolleth  or 
both  fires,  the  hot  and  the  cold ;  and  the  nethermofl  always  ftriveth  upward  towards  the  'urneth. 
Sun,  for  it  receiveth  virtue  and  fpirit  from  the  Sun  :  and  therefore  it  is  fo  ''  Rolled  about ;  "  Wheekd  or 
for  the  Fire  wheeleth  it  about :   it  would  fain  be  kindled,  that  it  might  have  a   life  of  its    "'""  ' 
own,  but  though  it  muft  remain  in  Death,  yet  it  has  a  longing  after  the  upper  Life,  and 
attrafteth  the  upper  Life  to  it,  and  continually  openeth  wide  its  Center '  after  the  Sun's  «  Or  for, 
TiniSture  and  Fire. 

6.  Thus  from  the  longing  after  the  Sun,  fpringeth  forth  the  budding  and  growing  out 
of  the  Earthly  Matrix  :  for  the  Eflences  of  the  Earth  climb  forth  (with  the  captivated 
life  of  the  upper  Center)  always  upward  out  of  the  Earth,  and  fpread  forth  themfelves 

into  a  Great  Tree  and  Stalk  :  and  you  fee  very  well,  that  upon  the  Tree  and  Stalk  there  « 

grows  a  Mixt  fruit,  half  Earthly,  and  half  according  to  the  Upper  Center  :  and  the  fruit 

never  comes  into  a  joy  [or  to  perfedlion,]  unlefs  it  be  fatiated  with  the  upper  [part,]  and 

then  it  is  i^//>^,  for  it  has  attained  Venus's   Body.     But  as  Venus's  Body  is  unfixed,  and 

would  foon  fade,  if  the  Sun  did  not  flay  it  with  the  virtue  of  Saturn,  fo   alfo  [it  is  with 

the  ripe  fruit,]  it  is  not  durable,  but  foon  turns  to  rottennefs  :  It  cannot  be  preferved 

[long,  I   becaufe  the  Paradife  is  out  of  it. 

7.  And  thus  we  give  you  to  underftand,  that  all  creatures  have  been  created  out  of  the 
nethermoftand  uppermort  Life  ;  The  Matrix  of  the  Earth  afforded  Body,  and  the  Con- 
ftellations  [afforded]  Spirit,  and  their  Life  reacheth  not  up  into  the  Sun  •,  for  the  Earth 
has  attracted  the  Sun's  virtue  into  its  Matrix,  and  fo  all  [he  Creaturt-s  that  dv.ell  i;pf)a 
the  Earth,  have  attained  th?.  virtue  of  the  Sun  and  of  the  Stars  :  but  the  Body  of  the 
Fc-Ji'ls  is  out  of  the  Deep  above  the  Earth,  and  therefore  they  delight  moft  to  fy  in  their 
own  Matrix  -,  and  you  fee  alfo  how  all  Beafls  put  their  face  and  head  forwards  and  down- 
wards, and  look  after  their  Matrix,  and  defire  only  the  food  of  it :  for  every  life  defireth 
its  own  Mother,  as  you  .may  foon  perceive  in  the  Fov,  js  which  arc  near  of  quality  to 
the  Earth,  that  they  Eat  flefh  and  are  ß;:':^?  of  prey  ;  for  they  proceeded  from  tivo  Mo- 
thers in  the  Creation,  viz.  out  of  the  Upper  [  Vother,]  and  out  of  the  Earth. 

8.  The  Earth  n  a  peculiar  Center,  and  therefore  was  created ''  fcverally  on   the  Firfl;  "•  Apart  by  it- 
Day,  ana  is  ar.  cut-birth  out  of  the  Eternal  Sublis,.:  alitv,  a  corru|-.red  .Viatrix,  [corrupt-  felf. 

ed  by  the  Fall  of  Luciler  :]  in  the  Eternity  was  therem  known  the  Virgin  of  God's  Wil- 


^ 


no 

*  In  the  Wif- 
dom. 

•  Difcovcred 
or  beheld. 


e  In  tlie  Pra- 
ia.- 


'^  Source  or 
quality. 


•  Note,  The 
Virgin  of 
Wildom. 


'■  Vote  here, 
ail  IVnpIe, 
even  all  Man- 
kind. 


Of  the  true  Knowledge.,  what  Man  is.  Chap.  ii. 

dom,  '  wherein  all  the  ß^ofiäers  of  God  are  ^  feen  :  And  in  the  Creation,  and  afterwards, 
even  till  Adam's  Fall,  Paradife  fprung  up  through  the  Earth,  and  fo  the  Upper  Center  of 
Nature,  tiz.  the  Sun's  Heart,  drew  forth  Faradilical  fruit  out  of  the  Earth,  which  in- 
deed was  not  eaten  after  an  Angelical  manner  by  any  Creature,  but  only  Man,  though  in- 
deed he  had  not  eaten  thereof  neither^  for  the  longing  of  the  Twofold  Life  catched  hold 
of  him  fuddenly,  and  there  he  flood  till  his  fleep  in*  trial,  whether  his  will  would  conti- 
nue in  God,  and  [whether]  he  [would]  Eat  after  an  Angelical  manner  :  But  the  Begin- 
ning fhoweth  how  he  ilood,  which  we  mull  ruminate  upon,  and  muft  therefore  eat  Earthy 
and  at  laft  muft  become  food  for  the  Earth. 

9.  Thus,  if  you  confidcr  it,  you  may  fee  the  Creation  of  God,  and  how  God  created 
the  other  Creatures  before  Man,  and  you  fee  how  the  life  of  all  Creatures  ftandeth  only  in 
the  Matrix,  out  of  which  they  were  created. 

1  o.  Now  you  know  what  Mofes  faith.  That  God  csnfultedin  himfelf  to  create  a  fimilitude 
of  his  EfencCy  an  Image  of  himfelf,  that  ßould  rule  over  all  the  Creature^  of  this  world, 
over  Beafts,  Fifies,  and  Fowls,  and  over  all  that  liveth  and  moveth,  and  faith,  Godfaid,  Let 
us  make  Man  according  to  our  Image :  and  he  Created  Man  to  be  his  Image,  yea  to  the  Image  of 
God  Created  he  hhn  :  But  Reafon  aflceth,  out  of  what  ?  and  M?/^J  faith,  God  made  iVian's 
Body  of  a  piece  of  Clay. 

11.  Beloved  Reaibn,  behold!  open  both  your  eyes,  and  look  not  with  one  eye  only 
into  the  hidden  Myftery  of  the  Humanity,  as  has  been  ufed  for  a  long  while  hitherto. 
Do  you  hear  what  Aiofes  faith  ?  God  placed  Man  in  the  Garden  of  Eden,  which  he  had 
made,  that  be  ßould  till  and  keep  it,  and  the  Paradife  was  therein.  Do  you  now  underftand 
the  hidden  Mydery  of  Man  ?  He  was  in  Paradife  in  the  Creation,  and  was  created  in 
[and  for]  Paradife  ;  for  Paradife  grew  up  through  the  Eartii  •,  and  of  that  Paradiftcal 
Earth,  wherein  tlic  Heavenly  ''  property  was,  the  Body  of  Adam  was  created  ;  for  lb  it 
muft  be,  feeing  he  was  to  be  a  Eord  over  the  Earth,  and  All  that  was  Earthly,  and 
■was  to  open  the  wonders  of  the  Earth,  elfe  God  had  inftantly  given  him  an  Angelical 
Body  :  But  then  t\\t  palpable  fubßance,  with  its  wonders,  would  not  have  been  manitefted, 
therefore  he  thus  gave  him  a  Palpable  Body,  but  not  fo  dark  a  rugged  and  Beftial  one  as 
ours  are,  but  a  Paradifical  one. 

12.  You  muft  underftand  it  thus :  The  Eternal  *  Virgin  of  Wifdom,  ftood  in  Para- 
dife as  a  Figure,  in  which  all  the  Wonders  ai  God  were  known,  and  was  in  its  Figure  an 
Image  in  itfelf,  but  without  fubßance  like  to  Man  :  and  in  that  Virgin  God  created  the 
Matrix  of  the  Earth,  fo  that  it  was  a  vifible  palpable  Image  in  fubftance,  wherein  Hea- 
ven, Earth,  Stars,  and  Elements,  ftood  in  fubftance,  and  all  whatfoever  liveth  and 
moveth  was  in  this  one  Image.  The  Matrix  of  the  Earth  could  not  overpower  it,  {viz. 
the  Image  Man,]  much  Icfs  could  the  outward  Elements  do  it ;  becaufe  it  was  higher  in 
degree  than  them  all  :  It  had  received  the  never-fading  Subftantiality  with  the  Virgin  : 
The  Virgin  was  not  brought  into  the  Image  ;  but  the  Matrix  of  the  Earth  was  brought 
into  the  Virgin-like  Image  -,  for  the  Virgin  is  Eternally  uncreated  and  ungenerated :  It  is 
the  Wifdom  of  God  and  a  [refleclion,  Anti-type,  and]  Image  of  the  Deity  in  Ternario 
Sanilo,  in  the  Holy  Ternary,  according  to  the  Number  Three,  and  all  the  Eternal 
Wonders  of  the  Eternal  Center  of  Nature,  and  is  known  in  the  Majefty  in  the  V/onders 
of  God  ;  for  it  is  that  which  bringeth  forth  to  Light  the  hidden  Things  of  the  Deep  of 
the  Deity  :  Thus,  beloved'  Man,  you  fee  what  you  are. 

13.  Now,  iVnhAIofes,  And  God  breathed  into  him  the  Living  Breath  into  his  Noßrils, 
and  then  Man  became  a  living  foul.  This  is  the  Ground,  O  you  Uuniverfities,  and  high 
Schools  !  dance  about  this  as  much  as  you  can,  fliow  yourfelves  here  Doftors,  Mafters, 
or  Batchelors  [in  Arts :]  If  you  are  what  you  pleafe  to  conceit  youril'lves  to  be,  why 
then  are  you  blind  in  this  ?  Why  will  you  be  called  Doctors,  when  in  the  Ground  you  are 


chap.  ir.       Of  the  true  Kncmledge^  what  Man  is.  in, 

yet /frtr«  School -boys  ?  What  do  you  underftand  by  that  [infpiracion  or]  hreathing-in  ? 

Does  not  Mofes  tell  you,  that  God  breathed  into  Man  the  ^  Breath  of  Life  ?  What  do  you  "  Or  Living 

underftand  here  ?  Do  you  underftand  it  to  be  only  Air  ?  That  is  not  folely  the  breath  of  breath. 

God  :  for  he  breathed  the  Air  into  his  Noftrils :  but  the  Breath  of  God  caivwt  be  breathed 

in  from  without,  for  God  himfelf  is  rhtfullnefs  of  all  things,  and  is  prelent  there  already 

before-hand,  where  any  outward  thing  comes  [topafs.] 

14.  Now  therefore,  that  you  may  rightly  and  fundamentally,  and  alfo  '  certainly  come  '  Affuredly, 
to  underftand  it,  look  upon  what  we  have  before  mentioned  ;  viz.  How  God  longed  af- 
ter the  vifible  fubftance  of   his  fimilitude  and  Image  ;   and  the  Image  of  the   Virgin, 
wherein  his  wonders  ftood,  has  thus  caufed  it,   fo  that  the  one  imagination  embraced  and 
conceived  the  other ;  though   indeed  God  is  without  fubjlance  and  "'  hngiitg  ;  [for  his  "■  Or  Lufting. 
longing  is  only  Majefty  and  Liberty  :]  But  the  Center  of  Nature,  upon  the  Crofs  of  the 
wonders,  "  longed  after  the  Image  which  was  beheld  in  the  Virgin,  where  the  Spirit  of  °  Lufted. 
God  goes  forth  "  into  the  Wifdom,  fo  that  the  Wifdom  cauferh  Subflantiality.  «  Or  in. 


I 


3- 


Behold  !  God's breathing-in  us  was  thus :  The  Spirit  of  God  moveth  on  the  Waters^ 


end  rideth  on  the  wings  of  the  Wind,  as  the  Scripture  fpeaketh  ;  that  {^Spirit']  had  then  com- 
prehended the  Dominion  of  this  world  with  the  word  Fiat.,  and  breathed  it  into  //dam's 
Noftrils  :  Now,  the  Spirit  breathed  in  the  /lir  from  without,  and  itfelf  forth  from 
within  into  the  Center  of  the  Heart  ;  for  it  dwelleth  not  outwardly,  but  in  the  Center  of 
Naaire,  and  goes  forth  from  within  out  of  the  Deity  into  the  outward,  and  '  openeth  p  Ormanifeft- 
[or  difclolethj  an  Image  according  to  itfdf-,  underftand,  according  to  the  Center  off"  •"  ^  ^^' 
Nature.  '"^' 

16.  We  have  told  you  before,  hov/  the  Wheel  of  the  outward  Nature  windeth  itfelf 
inivards,  even  to  the  Sun,  and  further  through  the  Fire  into  the  Liberty  of  God,  where 

then  it  keepjth  its  ''  ftation  :   and  the  inward  Longing   of  the  Eternal  Center  preff  th  ■>  Condition, 
•with  the  Spirit  of  God  forth  into  the  Heart  of  the  Sun,  w,,ich  is  the  Great  I..ife  and  Fire, 
which  melteth  away  Stone  and  Earth,  wherein  the  Eternal  Tindure  is  known  within  in 
the  Ninth  Number. 

17.  You  muft  alfo  underftand  the  Breathing- in  thus  :  The  outward  Dominion  of  the 
Spirit  of  this  world,  which  reacheth  even  into  the  Sun,  was  breathed  into  \\\\w  from  with- 
out., as  an  outward  Life  ;  and  the  Inward  Dommion  out  of  the  Inward  Fire  in  the  Eighth 
Number  was  from  within  breathed  into  the  Fleart  •,  for  that  was  out  of  the  Eternal  F'ire, 
which  reacheth  into  the  Ninth  Number,  towards  the  Crofs,  after  its  own  Tindlure  which 
goes  towards  the  Number  Three,  viz.  into  the  Eternal  Liberty ;  and  there  Man  be- 
came a  Living  foul,  with  fpirit  and  foul  ;  for  the  foul  has  its  original  a  degree  deeper 
than  the  Sun,  out  of  the  liternai  Fire  which  burneth  in  the  Eternal  willing,  which 
willing  is,  to  generate  the  Heart  of  God,  and   to  exalt  the  Majefty  in  the  Wonders. 

18.  Underftand  us  rii^ht,  thus:  God's  Wo\-j  ?i^\x\t\\2A  awakened  the  living  foul.,  out 
of  the  Center  of  the  E.tern  ,1  Nature  upon  the  Crols,  as  a  peculiar  Center  of  its  own  ; 
rot  out  of  the  > umber  i  hree,  but  out  of  the  Eternal  Nature,  out  of  the  fire  of  the 
Center  of  Nature,  m  the  Fifth  Form  of  the  Center,  where  the /■^v^  Kingdoms,  172.  God's 
Love  and  Knoi:x  part :  i  here  hath  the  Spirit  of  God  awakened  the  foul,  and  brought 
it  forth  from  within,  outwards  into' the  I'infture  of  the  outward  Spirit,  into  the  blood  of 
the  leart,  through  himje/f  ar)d  this  is  the  foul :  Mafter  Doiftor,  underftand  it  aright,  and 
do  not  vaunt  fo  pirudly,  ftately,  and  infuitingly,  for  the  foul  is  the  child  of  God  :  Its 
■will  fhould  always  be  inclined  into  the  will  of  God  in  the  Tenth  Number,  and  then  it 
is  an  Angel,  and  liveth  in  God,  and  eateth  of  the  Word  of  God,  of  the  virtue  and 
life  of  God:  It  ßsttld  not  turn  back  into  the  Spirit  of  this  world,  into  the  fire  of  the 
Out-Birth,  but  into  the  fire  of  the  Number  Three,  in  Ternarium  Saniium,  into  the  Hcly 
Ternary. 


112 


© 


jiiin.m  hnd  the 
whole  Crolö 
ill  the  Erain- 
pan   of  his 
fkuU.  But  now 
the  Man  and 
the  Womm 
have  each  of 
tliemonly  one 
half  of  the 
Ciols  ;     thus, 

©e 


Ma'-Merßcin. 


(  Wit,    Wif- 
dom,andUn- 
derftanding. 
■  The  Noble 


Of  the  true  Kfjcm-ledgey  what  Ma?i  is.       Chap.  1 1 , 

rp.  And  thus  thou  mayeft  underftand  ■zc'Z'i?/ /Z-wj  ar/,  and  what  thou  waft  before  the 
Fall,  for  thou  couldll  rule  over  the  Sun  and  the  -tars,  ail  was  in  thy  power-,  the  Fire, 
the  Air,  and  the  Water,  together  with  the  Earth,  could  not  compel  thee  :  no  outward 
fire  could  burn  thee,  no  Water  could  drown  thee,  no  Air  could  iuttbcate  or  ftifle  thee, 
every  living  thing  f"e?red  before  thee,  thou  hadll  thy  own  food  of  the  Paradifical  fruit  to 
give  to  the  outward  life,  and  the  Verbum  Domini  to  the  inward  life  of  the  foul  :  thou  hadft 
lived  Eternally  v.'ithout  woe,  or  feeling  of  any  ficknefs  or  difeafe,  in  mere  joy  and  de- 
light, and  befidcs  without  care  and  toil :  Thy  mind  was  as  the  mind  of  a  child  that  plays 
with  his  father's  wonders  [or  worlcmaniliip,]  «o  ^«sWt'^^f  of  any  evil  will  was  in  thee: 
No  covetouJhefs,  no   pride,  no  envy,  no  anger,   but  all  a  fport  of  Love. 

20.  Now  behold,  that  you  may  once  apprehend  this  :  God  took  to  \\\mk\i  a  particular 
Day's  tvork  about  Man  ;  if  he  would  have  had  him  to  have  been  Earthly,  Beilial,  and 
Mortal,  he  would  have  created  him  on  the  Fifth  Day  with  the  other  Beafts  :  And  that 
yet  you  may  well  apprehend  this.  He  created  but  one  Alan,  with  the  *  "whole  Crofs 
in  the  Brainpan,  which  fi2:nifieth  the  Number-Three  :  He  was  both  Man  and  Wo- 
man,  yet  you  are  not  to  underiland  any  woman,  but  a  virgin  wholly  pure  and  chafte ; 
he  had  in  him  the  Spirit  of  the  Tinfture  of  the  Fire,  and  alfo  the  Spirit  of  the 
Tinfture  of  the  Water,  viz.  of  Venus  :  tie  loved  himfelf,  and  through  himfelf 
[he  loved]  God  :  he  could  generate  Virgin-like  (out  of  his  will,  out  of  his  Eflences 
without  pain,  without  tearing  or  dividing  [his  body])  fuch  a  Man  as  himfelf  was  ; 
for  he  had  all  Three  Centers  in  him  :  and  as  the  Center  of  the  Eternal  Nature  was  not 
torn  nor  divided,  when  the  Spirit  of  God  conceived  his  foul  upon  the  Crofs,  and 
brought  it  into  the  Wifdom,  alfo  as  the  Spirit  of  this  world  was  not  torn  nor  divided, 
when  the  Spirit  of  God  breathed  into  him  the  fpiritof  this  world,  as  an  outward  life,  fo 
he  alfo  was  not  torn  or  divided  :  for  he  had  a  Body  that  could  go  through  Trees  and 
Stones :  If  he  had  inflantly  gone  on  in  the  will  of  God,  then  had  he  brought  H  IM,  [%'iz. 
God,]   with  him  into  the  Great  Wonders. 

21.  The  Noble  Philofopher''s  Stone  was  as  eafy  to  be  found  by  him  as  any  other  '  ftone, 
and  then  he  might  have  adorned  the  outward  life  with  gold,  filver,  and  precious  Stones, 
Jewels  and  Pearls,  all  to  his  own  joy,  and  to  [the  manifeftation  of]  God's  deeds  of 
wonder  :  He  would  not  have  had  Occafion  for  Beilial  Clothing  -,  for  he  went  naked,  yet 
clothed  with  the  Heavenly  Tindlure  :  He  had  no  luch  Members  as  he  might  be  alhamed 
of,  as  his  Fall  demonftrateth.  This  was  his  Fall :  His  foul  Imagined  after  the  outward 
Fire  of  the  Out-birth,  after  the  fpirit  of  this  world,  and  turned  himfelf  away  from  God, 
and  defired  to  live  in  his  own  property  [orfelf,]  and  to  be  Lord  ;  his  will  turned  itfelf 
out  from  God's  will,  and  was  difobedient  to  God,  and  defired  the  Earthly  fruit,  out  of 
the  Earthly  Eflences,  and  caufed  God  to  fuffer  the  Tree  of  Temptation  to  grow,  that 
he  might  try  what  his  Image  would  do  ;  and  he  forbad  him  that  Tree. 

22.  But  his  Lull  was  inftantly  gone  after  the  Earthly  Eflences,  Good  and  Evil, 
which  the  Devi!  did  eagerly  help  forward,  (as  he  does  ftill,)  till  yidam  was  overcome, 
and  v.'cnt  forth  from  the  will  of  God,  and  fuffered  himfelf  to  be  ivbolly  captivated  by 
the  fpirit  of  this  world  ;  and  then  all  was  done  with  him  :  '1  he  Heavenly  Image  became 
t^arthly  :  The  foul  became  captivated  in  the  fire  of  God's  Anger  :  It  had  the  heavenly 
Tinfture  no  more,  and  could  not  eat  of  the  Verbum  Domini  any  more  ;  it  had  turned  itfelf 
away  into  the  fpirit  of  this  world,  and  was  gone  out  from  God's  will  into  the  Luft  of  this 
world  -,  and  fo  alio,  at  the  inßant  of  the  Fall,  the  fpirit  of  this  world  made  the  body 
wholly  Earthly:  The  Paradife,  with  all  Heavenly  '  knowledge,  redrcd  into  itfelf  [and 
fo  departed  from  Adam,']  and  the  Dear  Virgin  of  Wifdom  remained  ftanding  in  Grief, 
till  the  IVord  of  the  Lord  came  again,  and  looked  upon  '  her  again  with  the  fromife  oi 
the  Seed  of  th.e  \Voman,  and  then  '  fne  paflld  into  the  light  of  Life,  and  now  warneth 

Men 


Chap.  ir.       Of  the  true  K?iöwledge^  what  Man  is.  113 

Men  of  their  ungodly  ways  ;  concerning  which  we  have  mentioned  at  large  in  our  former 
Writing,  and  alto  concerning  "  his  Wife;  therefore  we  here  forbear  to  write  any  further  ,  jjam's 
of  it,  and  only  further  fhow  you  our  Propagation  as  to  body  and  foul.  Wife,  the Wo- 

23.  We  have  "  formerly  mentioned,  how  the  provocation  between  both  kinds,  Maf-  man. 
culine  and  Feminine,  to  copulate,  exilleth  ;  viz.  out  of  t-ojo  Governments  [or  Domini-  *  '"  '^^  9!'» 
ons]  of  one  [only]  "  fubftance :    for  when  Adam  could  not  fübfift,  then  God  let  a  fleep  th/'r^reefold 
fall  upon  him,  and  took  the  one  Dominion,  viz.  the  Tindture  of  the  Spirit  from  him,  and  Life. 
left  him  [(he  other,  viz.]  the  Tinfture  of  the  foul,  and  framed  a  Woman  out  of  him  :  •  Being  or 
But  that  Ihe  might  have  a  foul  alfo,  God  took  a  Rib  from  his  Body,  with  his  flefli  and  EiTence. 
blood,  and  comprized  the  foul  therein,  but  without  power  of  further  Propagation,    [of 
itfelf,]  for  her  foul  remained  in  Venus,  being  defirous  of  the  Man's  foul,  even  as  the 
lower  Dominion  of  the  Three  Planets  under  the  Sun,  which  make  Spirit  and  Flefli,  de- 
fire  the  Three  Uppermofl  for  their  Life,  as  is  before  mentioned  :  fo  alfo  is  the  Dominion 
in  the  Man  and  the  IVonian :  for  the  Man  hath  the  Tinfture  of  the  Fire  wherein  the  foul 
confiftcth,  in  his  Seed ;  and  the  Woman  hath  in  her  the  Tindlure  of  the  fpirit  of  this 
world,  viz.  of  Venus,  naturally  fo  called,  in  her  feed  and  Matrix.     If  it  were  not  for 
the  fcoffers,   I  could  exadlly  demonflrate  it  in  the  Members  of  their  Copulation  :  You 
would  indeed  wonder  rightly  why  each  are  as  they  arc  :  '  //  ßall  be  fet  down  in  a  Paper  r  Note. 
by  itfelf  for  there  is  nothing  without  caufe.     Nature  hath  its  own  mouth,  if  it  defires  to 
have  any  thing,  it  maketh  itfelf  a  mouth  fit  for  it,  and  giveth  a  Form  to  that  thing 
which  it  defireth,  that  it  may  fit  the  mouth  according  as  Nature  liketh  bed.     Oblerve 
this. 

.  24.  Now,  when  the  Seed  is  fown,  then  not  only  the  fower  foweth,  but  the  Ground  al- 
fo affbrdeth  its  Effences  [or  virtue]  to  it :  The  Man  foweth  foul,  and  the  Woman  foweth 
fpirit,  and  both  of  them  afford  Body,  and  not  the  one  without  the  other :  The  Tinfture 
of  the  Fire  hath  indeed  a  Body,  but  it  became  very  fmallin  this  corruption  :  and  there- 
fore the  Nature  of  the  Water  (in  Venus)  muft  give  a  loft  fpirit  to  it  -,  for  the  Man  and  the 
Woman  are  one  Body,  and  St.  Paul  faith.  If  the  Man  have  an  unbelieving  Woman  [to  his 
wife,]  and  the  Woman  have  an  unbelieving  Man  [to  her  hufband,]  let  tiot  the  one  forfake  the 
other :  for  the  Man  knoweth  not  whether  he  ßjall  five  the  Woman,  or  the  Woman  the  Man, 
Even  as  Adam  faved  his  [wife]  Eve,  who  firfteat  the  bit  [of  the  forbidden  fruit,]  for  llie 
was  a  p.-irt  of  the  Life  out  of  his  flefh  and  blood  :  and  the  fame  fpirit  and  the  fame  foul 
which  Adam  had,  and  which  Eve  got  from  Adam,  is  now  alio  in  us  in  both  kinds  [or  ,  ^ 

fexes.  ] 

25.  Therefore  ground  your  Judgment  thus :  When  the  Man  foweth  his  feed,  he  fow- 
eth flelh  and  blood,  and  the  Noble  Tindure  of  the  foul,  and  the  Woman  receiveth  that  in- 
to her  Matrix,  and  inftantly  affordcth  to  the  Man's  feed  her  Tincture  of  Venus,  wherein 
ftandeth  the  Elementary  Spirit,  and  that  alTumeth  Saturn,  and  bringeth  it  round  on  the 
wheel  about  to  Sol,  and  there  the  Natural  Life  with  the  life  of  the  foul  is  difclofed  ;  for 
Saturn  giveth  it  to  the  Moon,  which  breedeth  it,  and  in  a  Circuit  of  all  the  Stars,  ma- 
keth Elfcnces  therein  :  and  then  the  EfTcnces  exift,  and  wind  themlelves  about  to 
Mars,  which  ftriketh  up  the  Fire  -,  and  there  count  the  Signs  in  the  Heavens,  how  many 
hours  each  of  them  hath,  and  double  that  with  two  Kingdoms,  and  then  you  have  the 
Grö«;;^of  the  Incarnation  [or  becoming  Man,]  and  what  is  done  every  hour  with  the 
Sulphur,  [viz.  with  the  lubllance  which  cometh  to  be  Man,]  for  Man  hath  yielded  himfelf 
over  to  the  fpirit  of  this  v.'orld,  and  is  fallen  home  to  it :  and  fo  now  that  Spirit  maketh 
an  Earthly  Elementary  Child  according  to  the  Stars  and  their  Dominion. 

26.  If  God  had  not  become  Man  [or  been  Incarnate,]  we  had  remained  5fß/?j,  accord- 
ing to  the  Body,  and  accordingto  the  foul,  Divlls :  and  if  we  go  not  forth  out  of  the 
houfc  of  our  fins,  we  arefuch. 

o. 


H4  Of  the  true  Knimledgs^  what  Man  is.  Chap.  ir. 

2'}.  And  therefore  God  h&s  made  his  Covemnt  with  us  in  Chrift,  that  we  fhould  be 
}uw  born  again  in  Chrift :  for  he  hath  given  up  his  life  into  Death  for  us,  and  hath  brought 
our  foul  again  quite  through  the  Eternal  Fire,  and  turned  it  abour,  that  fo  we  may  fee 
into  the  'Tenth  Number  again. 

28.  Chrift  faith  [through  the  Apoftle  Paui^]  /111 ßall be  tried  by  the  Fire  :  let  every  one 
hüve  a  cere  that  his  works  burn  not,  j or  fo  he ß)üll  fuffer  Icfs.  And  know  this,  that  at  the 
End,  (when  this  world  fhall  pais  again  into  the  Ether,)  God  will  awaken  the  Fire  in  the 
Center,  which  is  the  Eternal  \^Fire,'\  and  will  purge  this  floor  :  Underftand,  it  is  the 
foul's  P'ire  :  and  fo  then  if  the  Ibul  has  been  turned  into  the  will  of  God,  then  the  Holy 
C'hcß  with  the  Divine  Tindure  fliall  burn  forth  from  the  foul,  and  the  TintSture  of  the 
ioul  fiiall  be  taken  into  the  Majeßy  of  God  •,  which  the  foul  attra(5leth  again  into  itfelf, 
and  that  will  be  its  rcfrefhing  and  quenching,  and  fo  it  will  be  able  to  fiibfifl  in  the  fire  : 
But  that  foul  which  is  turned  back  into  this  world,  and  that  the  fubftance  of  this  warld 
cometh  to  be  in  the  fire,  then  the  foul  will  be  without  God,  for  in  the  Abyfs  of  this 
world  is  the  hellißi  fire,  and  into  that  it  muft  go,  and  there  eat  what  it  had  Cooked  here : 
for  every  one's  wcrks  follow  him, 

29.  And  then  they  v;ill  fay  toihtWife  Virgins;  0  give  us  fame  of  your  Oil:  but  the 
wife  Virgins  will  lay  ;  O  no,  lefl  we  ßould  want  as  well  as  you,  and  periß  with  ycu  :  Go 
io  the  Merchants  ef  this  world,  to  the  Sophifters,  and  buy  Oil  for  yourfclves.  But  before 
they  ihall  bethink  themfelves  how  the  Oil  is  to  be  bought,  and  where  it  is  to  be  had,  the 
Gates  of  Heaven  and  Hell  ßall  be  ßiit :  and  upon  that  followeth  the  Eternity,  and  this 
Being  [of  this  Created  World]  paßcth  azvay.  Confider  this,  for  there  is  no  dallying  with 
the  Spirit  of  this  Revelation  :  It  concerneth  body  and  foul :  he  that  will  fee,  let  him  fee, 
but  he  that  will  nor,  yet  he  is  warned. 

^The  Gates  of  the  Great  Mifery  and  ILatnentation^  [fKowing]  Hoid 
the  Image  in  the   Mother  s  Womh^   while  it   is  yet  a  Sulphur^ 

»  infeaed  or  [viz.  an  inanimate  Lu7?ip  or  Mafs,^  is  '  defrayed :  fo  that  majty 
an  Image ^  according  to  the  fpirit,  is  a  Beaft,  alfo  a  Toad,  and 
a    Serpent ;    iichich   afterwards    appeareth  plain  enough   by  its 

♦  Subiianec.  «  Condition,  Will,  and  Converfatioa  ;  aitd  if  it  fould  not  ba 
helped  again  by  God  in  Chrift,  fo  that  it  is  new-born  again ^ 
it  muß   remain  fo  Eternally  in  its  Figure. 

30.  Dear  children  in  Chrift,  our  purpofe  in  revealing  this,  is  not  thereby  to  reproach 
Mankind  :  It  is  the  very  Truth,  we  have  highly  known  it :  Moreover,  Chrifl,  the  Mouth 
of  Truth  itfelf,  faith  ib,  who  calleth  Herod  a  Fox,  and  the  Pharifees  a  Generation  of  Vi- 
pers and  Serpents  :  and  the  Scripture  here  and  there  calleth  the  Tyrants,  Lions,  Bears, 
Wolves,  and  cruel  Beafts  ;  and  the  Revelation  of  John,  alfo  Daniel,  and  the  other  Pro- 
phets, hdvedecyphered  the  Potent  Rulers  of  this  World,  by  evil,  fierce,  and  cruel  Beafts ; 
truly  they  have  not  meant  thereby  the  Image  of  God,  for  that  were  not  right,  that  God 
fhould  compare  his  Image,  which  is  Angelical,  to  fuch  abominable  ^^rt/Zj :  and  yet  he  is 
the  Truth  itfelf,  and  out  of  his  Mouth  proceedeth  no  deceit  or  falfliood,  nor  any  untruth  : 
and  feeing  he  hath  called  the  Rulers  of  this  World  fo,  therefore  it  is  [fpoken]  concerning 
their  Governments -,  for  they  raife  Wars,  Murders,  andall  Mifchief  in  their  Dominions : 
and Ä?v /^'cyi devouring  Wolves,  Lions,  Bears,  Foxes,  Vipers,  and  Serpents-,  for  they 


Chap.  IT.       Of  the  true  Kn(miedge^  what  Man  is.  115 

appear  fo  in  the  prefence  of  God :  though  outwardly  they  have  the  Image  of  Man,  yet 
the  Spirit  of  their  foul  is  fuch  a  Beaft  :  and  upon  that  followeth  God's  "  Predeßination :  t,  Eleflion. 
although  God  willeth  that  all  Men  fhould  be  '  helped,  yet  he  knoweth  very  well  who  are  «  Orfaved, 
defirous  and  capable  of  any  Help. 

31.  We  do  not  here  (hut  up  the  Grace  of  God  from  thofe  that  turn  and  become  New- 
horn  out  of  this  Beflial  Condition  :  for  Chrift  is  therefore  become  Man  on  purpofe  to  help 
us,  that  we  may  come  again  into  the  fimilitude  of  God  :  and  HE  hath  therefore  brought  our 
human  foul  into  the  fire  of  the  Anger  of  God,  as  into  the  Abyfs  of  the  Center  into  Hell, 
and  into  Death,  where  our  fouls  lay  fhut  up,  and  out  of  Death  and  Hell  again,  into  the 
Tenth  Number,  into  the  Eternal  Tindlure  of  God,  upon  the  Crofs,  from  whence  the 
foul  Exifted  from  Eternity,  which  appeared  before  the  time  of  this  World,  in  his  Wif- 
dom. 

32.  And  you  are  to  know,  that  every  foul,  while  it  is  yet  in  the  Seed,  is  no  *  creature,  '  Lining 
but  is  in  the  Fire,  or  a  Fire  of  the  Tindure,  and  is  a  Will  of  the  Creature  -,  and  it  ftand-  Creature, 
eth  yet  in  the  foiaer  of  the  Parents,  either  to  ^  quicken  or  deflroy  the  Creature,  which  [to  '  Awaken  or 
deflroy]  runs  oppofite  againft  the  order  of  the  Creation,  and  is  an  abomination  in  the  ^"'"'S"- 
fight  of  God  :  and  hereby  is  fhowed  you,  that  fuch  as  the  Tree  is,  fuch  is  the  Fruit  that 

groweth  out  from  it :  yet  the  compulfion  is  not'  wholly  perfefb,  for  the  two  Kingdoms,  •■  Orbyne- 
viz.  Love  and  Anger,  ftand  preiently  in  the  wreftling  one  againft  another  :  For  God  cefllty. 
hath  brought  his  love  in  Chrift  again  into  the  Humanity  :  and  fo  it  ftandeth  in  ftrife  againft 
the  Anger. 

33.  But  you  muft  know,  that  a  falfe  wicked  feed  may  well  be  forfaken:  and  if  that  comes 
to  be  fo,  then  the  nature  of  the  fire  often  figureth   the   fpirit  of  the  foul  in  a  horrible 

form,  which  is  not  known  in  the  outward  Image,  but  only  in  the  '  Evil  Convcrfation  and  f  Or  falfe. 

\^ill  ;  as  is  feen  that  every  one's  converfation  is  from  his  Abyfs,  and  the  Spirit  of  his  foul 

is  fo  in  figure :  for  the  Inward  goeth  outward,  whatfoever  the  will  in  the  Abyfs  is,  that 

the  body  does  %  and  though  he  dares  not  do  it  openly,  becaufe  of  dilgraceful  punifliment, 

yet  he  does  it  fecrctly,  and  hath  continually  a  will  to  it,  neither  does  he  account  it  any 

vice  :  for  he  knoweth  not  himfelf,  but  he  himfelf  does  that  which  he  judgetb  [to  be  evil 

m  another.] 

34.  And  then,  fecondly,  we  give  you  to  underftand,  that  the  outward  Dominion  {viz. 
the  Spirit  of  this  world)  is  alfo  /;;  the  feed,  while  it  is  yet  a  Sulphur,  [that  is,  matter  with- 
out form  or  life,]  and  in  that  [Spirit]  hath  the  Conftellation  its  Dominion,  and  it  draweth 

alfo  with  it  inwards  the  Conftellation  of  the  Stars,  as  they  have  ^  influence,  and  infed  or  g  Oi-afpcas. 
poifon  a  thing,  and  alfo  make  it  Lovely,  according  as  the  Imagination  is  at  all  times  : 
for  every  Star  is  a  feeking  ;  a  defiring  (v'z.  of  the  ''  Wonders)  according  to  its  property  :  h  Or  w ope- 
Eachof  themdefiieth  a  Lr/c",  and  the  Elementary  Sulphur,  which  is  alfo  defirous,  long-  rateaceordicg 
eth  after  the  i^-i/fr.'«^  of  the  Stars,  and  attrafteth,  or  letteth  that  into   it,  and  becomes  '-"  its  ptojrr- 
pregnant  therewith.  '■^"■ 

35.  Now,  in  the  Stars,  there  are  ß///^^ /'ro^.''r//i?j  of  this  world,  whatfoever  all  the  crea- 
tures are,  that  the  Stars  are,  every  one  of  them  helpeth  towards  life,  and  to  the  Reve- 
lation of  the  wonders  of  God  :  for  therefore  they  are  brought  into  Being,  becaufe  God 
would  open  all  forms  of  Nature  :  and  many  of  them  make  a  property  of  a  Dog  in  the 
outward  Spirit  of  this  world  ;  many  of  a  Wolf,  a  Bear,  a  Lion,  a  Fox,  a  Hare,  a  Bui!, 
a  Peacock,  a  Cock,  alfo  of  a  Toad,  a  Serpent,  and  fo  on,  a-'ter  the  CcnJition  of  all  forts 
of  Creatures  •,  and  fo  if  fuch  a  Surbt  fixed,  fo  that  it  has  received  the  virtue  of  the  Sun 
through  the  introducing  of  the  Spirit;  then  it  \^  powerful,  and  its  Imagination  preficth 
along  in  the  feed,  whereby  a  creature  ge:tcth  fuch  a  propercy  in  the  Elementary  life  and 
fpirit,  as  well  in  Men  as  in  Beafts. 

Q2 


xi6  Of  the  true  Knowledge^  what  Man  is»       Chap.  ii. 

36.  And  fuch  an  Evil  properly  many  times  covers  the  foul,  and  enticeth  it  from  the 
will  of  God,  fo  that  it  goes  out  from  God's  will  ;  for  it  often  comes  to  pafs,  that  the 
Image  of  God  is  in  the  foul  (which  dcfireth  [or  longeth  after]  God)  and  is  captivated 
with  fuch  an  outward  fpirit,  which  plagueth  and  tormenteth  it ;  this  you  fee  and  may 
know,  by  fuch  as  many  times  fall  into  foul  and  heinous  fins  and  wickednefs,  (for  the  out- 
ward fpirit  cudcth  them  headlong  thereinto,)  and  then  fuddenly  they  fall  into  fuch  great 
forrow  and  repentance  upon  it,  that  they  figh  and  turn  and  go  on  towards  abftinence  [or 
amendment ;]  and  that  is  a  ftrong  Combat  of  the  foul  againftthe  Spirit  of  this  world  :  for 
it  often  does  a  thing  that  it  never  had  in  its  mind  or  thought,  much  lefs  in  the  purpofe  to. 
do  it,  and  yet  is  fo  fuddenly  entangled  [and  overcome.] 

37.  For  when  a  man  is  fecure,  and  docs  not  alirays  iland  in  fear  and  trembling  before 
the  anger  of  God,  then  the  Devil  ßipp;tb  into  the  Spirit,  and  looketh  narrowly  when 
there  is  in  a  Man  any  evil  Conftellation  of  his  property  and  Stars,  and  fo  cafteth  a  Man 
headlong  into  an  imexpilied  fall,  into  Wrath,  Murder,  Whoredom,  Theft,  Poifoning, 

*TheDevil'i.  and  Death  :  This  is  *  his  Art,  which  he  is  moft  diligent  in.  , 

38.  For  the  out'sard  life  is  fallen  quite  under  the  power  of  the  Stars,  and  if  thou  wilt 
withftandthem,  thou  muft  enter  into  God's  will,  and  then  they  are  but  as  afliadow,  and  can- 
not bring  that  to  effeft  which  they  have  in  their  power  :  neither  do  they  dffire  it,  but  the 
Devil  only  defireth  it :  For  the  whole  Nature  boweth  itfelf  before  the  will  of  God  :  For  the 
Imnge  of  God  in  Man  is  fo  powerful  and  mighty,  that  when  it  wholly  cafteth  itfelf  into 
the  will  of  God,  it  overpowcreth  Nature,  fo  that  the  Stars  are  obedient  to  it,  and  do  rejoice 
themfelvesin  the  Image  :  for  their  will  is  that  they  may  be  freed  from  the  vanity,  and 
thus  are  kindled  in  Meeknefs  in  the  Image,  at  which  the  Heaven  rejoiceth,  and  fo  the- 
Anger  of  God  in  the  Government  of  this  world  is  quenched;  for  when  that  is  burning, 
Man's  v/ickednefs  is  guilty  of  it,  in  that  Men  kindle  it  in  the  Spirit  of  this  world.  ^. 

39.  For  a  falfe  wicked  malicious  Man  kindles  the  Elements,  for  he  cafteth   his  eviF 
power  and  falfliood  into  them,  which  the  Wrath  of  the  Abyfs   devoureth,  ■liwA  thereby  ■ 
groweth  ftirring  and  working  ;  which  otherwife  the  Love,  in  the  meek  life,  would  keep 
back :  But  if  the  Wrath  of  God  be  firor.g,  then  it  overpowereth  this  world,  and  then 
faith  the  Prophet  from  the  Spirit  of  God,  I  will  let  my  Wrath  come  upon  you,  which  will, 
devour  and  deßroy  you. 

40.  For  God  is  nothing  but  Gocdnefs,  and  willeth  not  the  Evil :  He  warneth  Man  be- 
fore-hand, that  he  fhould  ftill  the  Wrath,  by  turning  and  going  out  from  the  Anger  •,  but 
when  this  is  not  done,  then  he  fufFereth  that  to  come  which  Man  hath  awakened,  viz. . 
Wars,  Famine,  Peftilencc  :  Now  God  doth  not  this,  but  Man  himfelf,  which  maketh 
Wars,  and  the  Heaven  withdraweth  its  fruitfulncfs,  and  the  Spirit  of  this  w^rld  kindleth 
itfelf  in  thehellifli  Poifon  and  Wrath,  and  fo  Difeafesund  xht  Pfßilence  come  forth,  which 
God  is  not  guilty  of,  but  Man  hath  awakened  them,  and  they  devour  him  :  fur  thereby 
the  Anger  is  fharptned,  and  getteth  a  Longing  to  devour  :  for  Men  awaken  it  in  their 
Wickednefs  and  Malice,  and  kindle  it,  whereas  otherwife  it  would  be  at  Reft. 

41.  You  muft  underftand  it  thus  -,  ^Jam  hath  left  it  us  for  an  Inheritance:  If  he  had 
continued  in  the  will  of  God,  the  Anger  had  not  touched  him  to  Eternity  ;  and  then  the 
Devil  had  been  fhut  up  in  the  Wrath  ;  and  therefore  he  hath  wreftled  with  Man,  and 
thrown  him  into  fin,  fo  that  he  hath  awakened  the  Anger  in  the  fpirit  of  this  world,  in 
which  the  Dtvil  is  the  Great  Prince,  and  incrcafeth  his  Kingdom  with  the  Souls  of  Men : 
and  thus  the  Divil  is  a  Prince  of  this  world,  or  elfe  he  could  not  touch  a  fly,  or  move  a 
leaf,  if  Man  had  not  kindled  the  property  [and  working]  of  the  Anger,  even  as  he  is 
al'^zether  void  of  ftrcngth  in  a  time  when  Men  are  virtuous  and  honeft  ;  and  thertlore  he 
dr;veth  Men  fo  eagerly  to  unchaßity,  for  he  kno\veth  well  what  he  getteth  by  that,  and 
friiat  abihty  it  hath  in  the  Incarnation,  [or  Man's  coming  to  be,]  and  what  fine  Spirit  i$ 


Chap.  ir.       Of  the  true  Knowledge^  'what  Man  is,  117* 

begotten  out  of  a  falfe  will  [and  uncb^ßUy,']  to  which  [Spirit]  he  hath  a  Great  Accefs  and 
Power. 

42.  And  then,  thirdly,  we  give  you  to  underftand,  from  a  true  ground,  what  the 
Great  ßcret  Myltery  of  the  Anger,  and  of  the  Devil  is,  for  we  demonftrate  it  to  yoa 
thus :  There  are  two  forts  of  Donninions  in  Man,  even  while  he  lies  in  the  feed,  inclof- 
cd  in  the  Mother's  womb,  as  in  two  Tindtures ;  one  out  of  the  Eternal  Matrix,  as  the 
Tinftiirc  of  the  foul ;  and  the  other  out  of  the  Center  of  this  world,  as  from  the  fpiric 
and  life  of  this  world  ;  fo  that  often  a  whole  falfe  foul  is  figured  (according  to  the  Devil's 
will,)  and  fo  is  captivated  by  the  Anger  ;  and  then  alfo  the  Spirit  of  this  world,  (if  it 
be  in  a  good  Conftellation  at  the  time  of  the  Spirit's  awiikening,)  oftentimes  figureth  a 
very  friendly,  lovely,  outward  Spirit,  which  can  give  good  words  cheap  enough,  and 
yet  its  foul  is  a  Devil :  He  giveth  fweet  words  with  his  mouth,  and  the  fpirit  of  his  heart 
is  Poifon,  and  he  thinketb  only  bow  to  do  evil  or  mifchief,  and  that  with  apretence  of  fair  car- 
riage to  hide  it  -,  and  fuch  a  one  dwelleth  in  two  Kingdoms,  viz.  in  this  world,  and  with 
the  Devil :  He  does  not  believe  in  any  God  at  all,  for  he  accounts  himfelf  a  God  ;  and 
although  he  liveth  in  the  Hiftory  as  an  Hypocrite^  as  if  he  were  the  child  of  God,  that  he 
does  for  a  fhow  ;  and  fo  th''  Devil  tickleth  his  Heart,  fo  that  he  fuppofeth  the  Kingdom 
of  God  confifteth  in  an  Wßorical  knowledge ;  if  he  can  tell  that  there  is  one  God  in  Three 
Perfons,  and  that  God  became  Man,  and  has  turned  his  Grace  and  favour  towards  us, 
then  he  is  a  Chriftian,  and  the  child  of  God  [enough.] 

43.  Some  afcribe  to  the  Sophifter '  power  and  authority  to  forgive  fins  :  but  he  that  is  '  JusDlni» 
a  Sophifter,  and  aitributeth  fuch  a  power  and  authority  to  himfelf  without  the  will  of  God,  ""'"• 
without  entering  with  his  will  into  God,  he  is  the  Devil's  and  An'.uhriß'i  Priifi,  as  well 

as  the  Hypocrite  which  hangeth  on  the  Hiftory,  and  accounteth  the  knowledge  [of  that] 
for  Faith  :  No,  Righteoufnefs  and  Truth  muft  follow  Faith;  and  although  the  Devil, 
in  the  outward  Spirit,  (being  Evil  in  refpeft  of  its  Conftellation,)  aflauiteth  Man,  and  of- 
ten over'hrows  him,  yet  the  Heart  fuddenly  defireth  righteoufnefs  and  truth  again,  and 
is  at  variance  with  the  Devil  concerning  the  fin  committed. 

44.  But  a  falfe  wicked  foul  carcth  not  for  righteouihefs :  If  it  can  but  cover  its  fin,  then 
it  is  well  enough  :  It  feeketh  merely  to  deceive  under  an  outward  appearance,  which  ic 
carriet'i  about  in  the  hypocritical  fpirit  of  this  world  :  Its  bolhjefs  is  a  mere  outward  fhow, 
and  knoweth  not  the  will  of  God  at  all  ;  but  it  fuppofeth  the  will  of  God  confifteth  in 
Ceremonies  ;  but  the  Ceremonies  are  "^  of  this  world,  and  are  but  figns,  that  the  fimple  Laity  '  Or  in. 
[or  common  people]  might  confider  what  God  has  to  do  with  Man. 

45.  The  Ce'j«r/i  of  the  moft  precious  Teftament,  which  the  Hypocrite  ufcth  for  a 
fhow,  are  no  benefit  to  him  :  He  does  but  provoke  God  to  Anger,  in  that  he  will  go  a- 
bout  to  make  God  a  diftembler,   to  cover  his  own  wickedneis. 

46.  O  thou  Jmicbriflian  World,  what  Mifchief  haft  thou  done  with  thy  Ceremonies,  in 
that  thou  halt  fct  them  in  the  place  of  God  ?  If  thou  hadft  declared  to  finners  God's  An- 
ger and  PunilTiment,  an!  the  Devil's  talfe  Luft,  and  how  a  finner  muft  go  forth  from 
his  fins  into  the  will  of  God,  and  with  true  forrow  and  Repentance,  in  a  right  truft  and 
confidence,  be  born  again  in  God,  and  that  God  only  feeketh  and  would  have  the  Abyfs 
of  the  Heart,  viz.  the  joul^  and  that  all  falfe  and  wicked  lufts  and  defircs  muft  be  removed  ' 

out  of  the  Heart, '  O  how  well  hadft  thou  taught  !  '  What  good 

47.  But  the  *  C(/a«n7j  have  been  brought  in,    only  that   thou  mighteft  be  Lord  ever  Dodrine  had 
Sih:r  and  Gcld^  and  ever   the  Soulsy   Minds,   and  Confcienccs  of  Men-,    and   fo   thou  'i^r^y^*";]     f 
art   indeed  ibe  Jntuhnfi  in   thy   hypocrify,    and    appearing    holinefs  :    Thou   haft  in-  ;\-,Vj,   <7v,„/    • 
ftituted  Ceremonies,  and  Gliftereft  in   Imitation  of  Aaron,  but  why   do  you  not   live  &c. 

in  the  obedience  of  Aarert  towards  God  ?  Every  one  looketh  upon  the  fine  hypo- 
critical performance  of  the  work,  and  his  heart  is  carried  away  towards  the  hypocri- 
1}',  u.-d  fuppofeth,    that  when  it  keeps  or  celebrates  the   Ceremonies,    that  it   is  an 


1 1 8  Of  ths  true  KnoisaUdge^  what  Man  is*      Chap.  1 1 . 

■  altmmmt  of  the  Anger  of  Qod  -,  but  it  is  Idolatry,  and  that  which  entangles  the  Heart, 

and  leadeth  it  captive  in  the  hypocrify  :  It  were  better  to  ufe  m  Ceremonies,  but  barely  to 
perform  the  exprefs  command  of  God,  which  he  hath  left  us  in  his  Covenant  and  Teßa- 
fuent :  The  Congregation  of  Chrift  can  well  found  forth,  and  fing  of  God's  Deeds  of 
»  Or  Native  Wonder,  but  bed  of  all  in  the  "  Mother  Tongue,  which  every  one  underflandeth,  and 
Language.  can  lift  up  his  heart  and  foul  therein,  and  fo  the  whole  Church  or  Congregation  of  Chrifl, 
as  one  Body,  exulteth  in  God,  and  fingeth  of  the  Wonders  of  God,  which  does  ftir  up 
attention  and  confideration,  which  in  a  ftrange,  or  foreign  Language,  is  but  hypocrify  and 
oftentation,  whereby  Pride  will  vaunt  itfeU,  for  it  always  appears  very  v/illingly  in  a 
feeming  Divine  poflure  in  hypocrify  :  for  the  Devil  is  fuch  an  Idol,  for  he  mocketh  God 
his  Creator  therewith,  and  io  painteth  forth  the  Antichrift  before  the  face  of  God,  that 
God  fhould  fee  what  a  potent  Lord  and  Prince  he  is,  who  can  fhine  as  the  Majefty  of 
God  fhineth,  and  fo  he  maketh  fuch  a  Gliftering  in  mockery  to  God,  and  bringeth  the 
fouls  of  Men  into  the  Gliftering  [hypocritical  ßow  c''  Holhiefs.] 

48.  O  thou  Proud  and  Covetous  Antichriß,  what  laft  thou  done  that  thou  hafl  thus 
brought  thyfelf  and  many  thoufand  fouls  away  from  God  to  thy  own  Gliftering  Pomp  ? 
How  wilt  thou  be  able  to  fubfift  when  the  Bright  Countenance  of  God  appeareth?  Where 
will  thy  poor  foul  turn  away  in  thy  Gliftering  Hypocrify  when  the  Day  o{  Judgment  fhall 
come?  Seeing  all  muß  pafs  through  the  Fire,  where  will  your  own  appearing  holinefs  re- 
main ?  Will  it  not  remain  in  the  Fire  ?  For  no  foul  can  reach  God,  unlefs  it  be  turned 
into  the  will  of  God,  and  be  Regenerated  in  God,  elfe  there  is  no  fubfifting  in  the 
Fire. 

49.  For  the  foul  muß  be  tried  through  the  Fire,  and  muft  not  be  turned  in  any  where, 
»  Barmhert-  ]^y^^  jrito  great  humility,  unto  the  Love  and  "  Mercy  of  God,  in  the  Humility  of  Jcfus 
»•i  lit-           Chrift  ;  it  muft  bring  Chrift's  Body,  and  ftand  in  the  wifdom  of  God,  that  muft  be  its 

Body,  elk  it  will  not  be  acknowledged  for  God^s  Child :  for  it  muft  be  as  pure  as  it  was 
when  it  was  Created  upon  the  Crofs :  It  muft  be  Regenerated  upon  the  Crofs  of  Chrift, 
and  enter  with  Chrift  in  the  flefh  and  blood  of  Chrift,  through  the  Death  of  Chrift, 
through  the  Anger  of  God,  into  the  'Ninth  Number,  as  into  the  Tincflure  of  the  Eternal 
Divine  Fire,  and  there  it  ftandeth  as  a  Creature  before  the  'Tenth  Number,  as  before  the 
Holy  Number  Three,  and  humbleth  itfelf  before  the  Number  Three,  and  the  Majefty 
of  the  Number  Three  embraceth  it  as  a  dear  child  :  So  the  Humility  is  the  food  and 
ftrength  of  the  Majefty,  out  of  which  the  Brightnefs  goeth  forth  from  Eternity  to  Eternity. 

50.  W.here  wilt  thou.  Hypocrite,  remain  with  thy  Gliftering  Lußer,  which  is  genera- 
ted out  of  Covetouihefs  and  Pride  ?  O  ye  Children  of  God,  Go  out  from  this  fVloore  !  She 
ftandeth  on  the  Devil's  Stage,  and  is  carried  in  a  fhow  of  Triumph  to  God's  difgrace  and 
contempt. 

^fhe  Great  Ope?i   Gate  of  the  Antichriß, 

51.  Hearken  and  fee,  thou  poor  foul,  we  will  fhow  thee  the  very  Antichriß  who  domi- 
reereth  over  the  whole  world  •,  whom  God  has  made  known  to  us  that  thou  mighteft 
fee  him  :  for  thou  haft  hitherto  accounted  him  a  God;  but  now  his  fha^me  muft  come  to 
light :  for  he  is  fo  fecret,  that  none  know  him,  unlefs  thty  be  born  of  God,  fo  that  they 
apprehend  God's  Eflence  and  Will,  otherwife  he  remaineth  hidden  in  every  Man  -,  for 
there  is  none  but  has  him,  and  carries  him  in  his  Heart;  yea,  if  one  be  a  child  of  God, 

^  and  yet  hath  not  the  deep  knowledge  of  God,  he  "  hangeth  ftill  to  him  :  for  the  Devil  hath 

1*  II  onTim      infinu^ted  himfelf  in  the  form  of  an  Angel  into  him  :  Therefore  mark  what  here  fol- 
f  Or  maketh  lows,  for  it  is  the  Number  of  the  Seventh  Seal,    and  ^  declareth  the  Eternal  Day. 
known.  52.  Obferve  it,  ye  children  of  God,  for  I  myfelf  formerly,  before  the  time  of  my  high 


Chap.  II..      Of  the  true  Kmmkdge^  what  Man  fs,  1 19 

knowledge,  did  thus  reverence  and  honour  him,  and  fuppofed  it  was  acccfdirig  to  God's 
will :  for  1  was  taught  no  otherwife,  and  the  whole  world  is  in  the  fame  conceit ;  though 
that  does  not  hurt  the  Ignorant,  but  that  he  may  be  faved  in  his  fimplicity  well  enough, 
yet  God  wilt  rcosal  him  in  this  lofl  time.  For  here  the  Devil  will  lofe  his  Sting  in  the 
Children  of  God,  into  whofe  hearts  this  knowledge  fhall  fpring  up  :  for  it  is  the  Right 
Steel  wherewith  God's  Love-fire  is  Struck,  and  whereby  the  Sou]  receivetb  Chriß's  Body, 
and  is  born  in  God  :  for  the  foul  needeth  no  other  Birth,  but  a  returning  and  entering  into 
God. 

53.  Behold  !  thou  poor  wounded  foul,  thou  ftandeft  and  Praycß  thus,  0  God^  forgiiie 
we  my  ßns,  let  ihy  Anger  ceafe,  and  receive  we  into  thy  Grace  ;  and  it  is  very  well  done  ; 
but  thou  underftandeft  not  how  God  rectiveth  a  poor  finner :  Thou  fuppofeth  it  is  as 
when  thou  comefl:  before  the  Prince  or  Judge  of  the  Land,  and  haft  forfeited  thy  life,  and 
prayeft  him,  and  he  ''  forgives  thee  thy  mifdecd  of  grace,  and  fo  thou  art  quit  and  '  Pa^'^oos, 
freed  :  But  thy  ßns  fly  in  thy  face,  and  thy  heart  accufeth  thee,  that  thou  art  yet  guilty  of 

the  Punifhmenc  :  And  juft  thus  you  come  alfo  before  God:  and  fo  many  hypo- 
crites are  thereby  generated  :  You  fuppofe  God  in  his  Effence  and  Spirit  taketh  your 
fins  away  from  you :  Do  you  not  know  what  the  Scripture  faith,  that  all  oitr  wirks 
ßall  follow  us  ?  And  if  it  fhall  happen,  as  aforefaid,  then  God  muft  rhöve  himfelf 
upon  every  one's  will  and  purpofe  to  call  upon  him,  and  caft  away  his  fins  from  him,  and 
yet  from  Eternity  God  hath  moved  himfelf  no  more  but  twice  ;  once  with  the  Creation  of 
the  World  and  all  Creatures  •,  and  a  fecond  time  in  Chrift's  '  becoming  Man,  and  there  '  Orlncarr^« 
the  Heart  of  God  moved  itfelf.  [Note,  The  Third  Time  God  will  move  himfelf  in  the  "o"- 
power  of  the  Holy  Ghoft  through  the  Mouth  of  Chrift  at  the  Laß  Judgment  Day,  when 
all  fhall  return  again  into  the  Ether:  The  firfl  Moving  is  according  to  the  Father  -,  the 
fecond  according  to  the  Son  ;  and  the  third  according  to  the  Holy  Ghoft  ;  otherwife  he 
moveth  himfelf  no  more  in  Eternity.'] 

54.  Behold  !  when  God  forgiveth  thee  thy  fins,  when  thou  calleft  upon  him,  he  ta- 
keth nothing  away  from  thee,  neither  doth  he  fly  down  from  Heaven  into  thee,  for  he 
is  from  Eternity  in  thy  foul.,  but  in  his  own  Principle  ;  thy  foul  as  to  him  is  only  gone  out 
from  his  Principle;  underftand,  out  from  the  Holy  V/ill  in  the  Majcfty  into  the  Anger. 
Now,  in  the  Anger,  thou  wert  in  the  Eternal  Death,  and  the  Man  Chrift,  who  is  God 
and  Man,  hath  made  a  paftage  through  the  Death  and  Anger  to  the  Majcfty  of  God  ; 
you  need  only  to  turn,  and  go  through  that  paftlige,  through  the  Death  of  Chrift,  through 
the  Anger  into  the  Majefty,  and  fo  you  will  be  embraced  as  the  moft  beloved  Angel, 
that  never  committed  any  fin  :  alfo  no  fin  will  be  known  in  thee  but  God's  deeds  of  Won- 
der only,  which  muß  be  opened  in  the  Anger  :  for  the  Love  hath  nothing  to  do  with  that 
fire,  \viz.  the  Love  cannot  open  the  Wonders  of  the  Anger,]  neither  doth  it  mix  itfelf 

with  the  '  Fire,  but  flieth  from  it.  '  Fix.  The 

55.  Now,  therefore,  when   you  Pray  thus,    O  God !  forgive  me ',  you  always  doubt,  fireof Wrath, 
becaufe  of  your  fins,  whether  God  will  hear  you,  and  come  into  your  heart.     Behold  !' 

do  not  doubt,  forby  your  doubting  you  defpife  and  contemn  the  Wajefty  :  It  is  alfo  a 
fin  ;  but  caft  all  your  fins  in  general  upon  a  heap,  and  come  '  ronfidenrly  with  your  de-  »  Or  earnefl- 
firing  foul,  in  humility,  to  God,  and  enter  into  him  :  Do  but  turn  your  foul  out  from  ly. 
the  will  of  this  world  into  the  will  of  God  :  caft  yourfelf,  with  your  whole  Reafcn,  and 
all  your  Thoughts,  into  the  will  ot  God  -,  and  although  your  Heart  and  the  Devil  fay 
utterly.  No  ;  yet  make  your  outward  Reafon  dead,  and  enter  in  with  force,  and  conti- 
nue ftedfaft  :  Look  not  back,  as  Lot's  wife  did,  who  wjs  turned  again  into  Sulphur,  and 
into  a  Pillar  of  Salt,  but  ftand  fail:  Let  the  Devil,  and  the  Spirit  of  this  World,  and  al- 
fo thy  heart,  wich  ilefh  and  blood,  ilrugsjle  [what  they  will,]  yet  give  no  place  to  rea- 
foni  when  it  faith,  thou,  Ctrl  without  God,  then  fay,  No,  I  am  in  God,  I  am  in  Heaven  in 


120  Of  the  true' KnowledgCy  what  Man  is.       Chap.  ir. 

Him,  I  will  not  in  Eternity  depart  from  him  :  The  Devil  may  keep  my  Sins,  and  the 

World  this  Body,  yet  I  live  in  the  will  of  God  -,  his  life  fhali  be  alfo  my  life,  and  his 

will  Oiall  be  my  will:  I  will  be  dead  as  to  my  Reafon,  that  HE  may  live  in  Me  :    All 

my  doing  (hall  be  his  doing :  Give  thyfclf  up  to  him  in  all  thy  purpoßs  :  Whatlbever 

«  Or  accord-   thou  takeft  in  hand,  commit  it  to  his  pleifure  and  government,  that  all  may  be  done "  in 

ingto  his  will,  his  will  :   Behold  !  if  thou  doft  thus,  all  evil  lufts  will  depart  from  thee  •,  for  thou  ftandeft 

"  Ordifco-      faft  in  the  prcfence  of  God,  and  the  Virgin  of  his  wifdom  leads  thee,  and  '  opens  to  tkee 

vert.  the  way  to  Eternal  life,  fhe  warneth  thee  of  the  evil  or  falle  ways,  (he  always  drivctli 

.thee  or.  to  abftinence  or  amendment,  and  fubmilTion  or  refignatioij. 

56.  But,  that  you  have  fo  great  obftacles  and  hindrances  ot  doubting  in  this  way,  is 
[caufed  by]  the  ftrife  of  the  foul  againft  the  Devil,  who  lays  himfelf  in  the  way  as  a 
filthy  fwine  ;  therefore  caft  thy  fins  upon  his  neck,  and  do  net  aoubi  -,  and  if  thou  cafift 

.;  ■  not  leave  that  [doubting,]  then  reach  with  thy  foul  ineo  God,  for  Gca  is  in  thee:  Chrift 

hath  opened  the  Gates  into  his  Father  ;  do  but  enter  in.  let  nothing  keep  thee  back  \  and 
though  Heaven  and  Earth,  and  all  the  Creatures,  fliou'd  fay,  ihou  canft  not,  believe 
them  not,  go  forward,  and  thou  wilt  fidJenly  get  in  ;  and  as  foon  as  thou  comeft  in,  thou 
getteft  a  new  Body  on  to  the  foul,  that  is,  the  body  oi  Chrilt,  which  is  God  and  Man, 
and  thou  wilt  afterwards  have  eafe  and  refrefhment  ;n  thy  heart  j  thou  wilt  get  one 
that  will  draw  thee,  and  fet  the  fallhood  of  the  World  before  thy  eyes,  and  warn  thee 
of  it. 

57.  Therefore  obferve,  there  are  many  that  think  with  thcmfelvcs,  faying,  I  will  pray 
'"'  '              to  God  to  take  away  my  fins  from  me,  that  I  may  be  releafed  ot  my  old  fins  :  and  when 

it  Cometh  to  pafsthat  they  attain  the  Love  of  God,  they  think  the  o'.d  fins  are  pafied 
away  &ndi  forgiven  ;  [ftying,]  I  may  now  fin  a- new,  I  will  afterwüds  Pvcpent  once  again, 
and  caft  the  abomination  away  from  me:  Indeed  that  were  a  good  way,  if  the  purpofe 
were  at  hand  :  But  hear,  when  thou  goeft  out  from  the  Love  of  God,  ti-.en  thou  haft  all 
thy  fins,  which  thou  haft  committed  all  thy  life  long,  upon  thy  n^ck  again  :  for  thou 
turneft  back  again  into  the  houfe  of  fin,  and  forfakeft  God  ;  thou  goeft  uut  from  God 
into  the  Kingdom  of  the  Devil,  and  thy  Works  follow  thee  whithei  loevtr  thou  goeft : 
The  Purpofe  cannot  help  you,  unlefs  yougo  en  in  your  l-'urpofe. 

58.  Or  do  wc  alone  fay  this?  Does  not  Chrift  fay,  When  the  ur.cUan  Spirit  gceth  out 
from  a  Man,  he  ivalketh  through  dry  P laces,  fecking  refl  a}id  finding  none  ;  and  then  be  returr.elh 
cgain  into  his  houfe,  and  lichen  be  cctnelh  there,  he  findeth  it  fwept  and  iruumed  ;  and  the»  he 
gotth  and  taknh  with  him  fcven  other  Spirits,  which  are  worfi  than  bmff,  and  enteretb  in, 
and  dwelletb  there,  and  fo  the  hfl  [condition]  of  that  Man  is  zvorfe  than  tie  fir  ft  ?  Do  you 
underftand  this  [fimilitude  ?]  You  have  driven  out  Satan,  and  have  cleanfcd  your  Heart, 
and  have  well  fwept  your  houfe  of  fin,  and  trimmed  it ;  and  now,  when  you  are  fccure 
and  carelefs,  then  cometh  the  Devil  with  all  \.\\t  fvcn  forras  of  Nature,  and  flippeih  in, 
and  thrufteth  the  old  worldly  Lufts  into  thy  Heart  again,  out  of  which  all  wicktdnefs  and 
blafphemies  are  generated  ;  for  i't' Aiv/Av/^  in  thofe  feven  Spirits,  and  tickleth  thy  Heart 
therewith,  znd  dzczWtrh.  i\\tt ßven  times  more,  and  fo  thou  yieldeft  to  him,  and  falieft 
from  one  fin  into  another ;  and  then  he  bindeth  the  poor  foul  taft  to  the  fin,  and  lets 
it  not  run  after  abftinence  or  amendment,  but  bringeth  it  into fi''ß-^ly  Lufls  ;  and  when  the 
foul  beginneth  to  ftir  [or  ftrugglc,]  he  faith,  I'o-morrow,  to-morrow,  fo  long  till  he  get 
the  Venifon. 

59.  Therefore  it  is  faid,  F/e  muß  ßand  ßiU  and  watch  ;  for  the  Devil  goeth  ahiit  as  a 
roaring  Lion,  feekmg  whom  he  nuy  dtvour  :  He  cometh  at  all  hours  before  the  Door  of  thy 
Heart,  to  fee  whether  he  can  get  in  or  no  :  for  it  is  his  beloved  Lodging  :  He  hath  no 
reft  in  Hell,  but  in  the  foul  of  Man  he  hath  joy  and  feajure :  he  can  therein  open  his 

2  malicious 


Chap.  ir.       Of  the  true  Knowledge^  what  Man  is.  i^t 

nialicious  Wonders,  wherewith  he  may  fport  hi mfelf  after  this  time  alfo,  wherein  he  t.v 
ketli  his  pleafure  ;  for  Hell  and  the  Anger  of  God  defire  that. 

60.  Again,  you  fee  how  the  Great  VVhore  of  Babel  hath  fet  herfelf  up  in  this  her  pljy 
of  fcrgivir.g  [fins  :]  She  Boafteth  of  the  Keys  of  Abfolution,  that  fhe  can  forgive  fins,  and 
boafteth  of  the  Apcftoitcal  Keys,  and  maketh  fale  of  fins  for  money,  and  ufurps  that 
from  Chrifl's  words,  IFhofe  ßns  ye  remit,  &c. 

61.  Now  I  would  fain  know,  how  the  fins  of  the  Repentant  finner,  who  cafteth  hiin-  . 
felf  into  God's  will,  and  who  goes  forth  from  this  world's  Reafon  into  God's  Mercy, 
can  have  his  fins  retained?  And  much  more  would  I  fain  know,  how  one  finful  Man  can 
fetch  another  out  of  Hell  into  the  Kingdom  of  Heaven,  zvhen  he  cannot  get  in  himfelf, 
and  goes  about  only  to  make  the  Devil  proud  with  his  covetoufnefs,  in  that  he  felleth 
the  Forgivenefs  of  fins  for  money  ?  Whereas  all  fins  are  drowned  only  in  Chrift's  New 
Body,  in  Chrift's  flefli  and  blood  :  And  Ifaiab  faith  in  the  Perfon  of  Chrift,  I  tread  the 
IVirie-prefs  alone  :  and  I  alone  blot  out  your  fins,  and  none  befides  me.  But  if  it  were  true, 
which  AntichrifthQd&<tx.\\  of,  then  one  Devil  muft  drive  away  another-,  and  then,  what 
would  become  of  the  New  Regeneration  in  Chrift's  fiefli  and  blood,  v/hereby  our  fouls 
are  brought  into  God  ? 

62.  If  it  could  polTibly  have  been  that  God  might  have  taken  away  Jdam^s,  fin  in  fuch 
a  manner,  God  had  not  [needed  to]  become  Man,  and  fo  have  brought  us  into  God 
again  :  He  might  rather  have  forgiven  Adam  his  fin,  as  a  Prince  pardons  a  Murderer, 
and  grants  him  his  fife  :  No,  you  yourfdf  muft  go  out  from  fin,  and  enter  into  the  will 
of  God  ;  for  God  does  not  ftand  by  as  a  King,  and  forgive  fins  with  words  :  It  muft  be 
power  :  You  muft  go  out  from  the  Fire  into  the  L.ight  -,  for  God  is  no  Image  for  us  to 
ftand  before,  and  give  good  words  to,  but  he  is  a  Sp.rit,  and  pmetrates  through  the  Heart 
and  Reins,  that  is.  Soul  and  Spirit :  He  is  the  Fire  of  Love,  and  his  Center  of  Nature  is 
the  Fire  of  Anger  ;  and  if  you  were  in  Hell  among  all  the  Devils,  yet  then  you  are  in 
God,  for  the  Anger  is  alfo  his,  it  is  his  Abyfs  ;  and  therefore  when  you  go  out  from 
that,  you  go  into  the  Love  of  God,  into  the  Liberty  that  is  without  fource  [or  pain.] 

G^.  There  is  no  other  forgivenefs  [to  be]  undcrftood,  but  that  thou  gocft  out  froni 
[the  will  of]  this  world,  and  of  thy  tlefti  alfo,  from  the  Devil's  will,  into  God's  will, 
and  then  God's  will  receiveth  thee,  and  fo  thou  art  freed  from  all  fins,  for  they  remain  in 
the  Fire,  and  thy  will  in  the  Tinfture  of  God,  which  the  Majefty  enlightens  :  All  is 
near  thee  ;  thy  fins  are  near  thee,  but  they  touch  thee  not  ;  for,  as  we  have  mentioned  to 
thee  before,  the  Still  Eternity  is  a  Liberty  ;  but  yet  do  not  think  that  it  will  take  away 
thy  fins  from  thee  into  jtfelf,  as  alfo  thy  abominations  and  wickednefs ;  but  they  belong 
to  the  Anger  of  God,  there  they  muft  fwim,  and  be  bcftowed  on  the  Devil ;  but  they 
ftand  beneath  thee  in  the  Center,  and  thou  art  as  a  fair  fprout  [and  fruit]  which  fpringetli 
up  forth  through  the  Anger,  to  the  Love  [fire,]  and  to  God's  Deeds  of  Wonder  •,  and 
yet  the  Anger  is  not  in  God,  but  in  the  Abyfs;  and  when  the  Devil  lifted  himfelf  above 
God,   then  he  went  into  the  Abyfs,  and  became  God's  FoctflooL 

64.  The  Text  in  Matthcjo,  Chap.  16.  ver.  18,  19.  has  another  underftanding  in  it: 
ne  'Temple  of  Chriß  (viz.  Chrift's  children)  is  Chriß's  Bride,  he  has  adorned  her  v.'ith  his 
faireft  Ornament ;  and,  as  he  hath  loved  us,  and  brought  us  through  himfelf  into  God, 
his  Father,  fo  we  ßmdd  love  one  another :  And  when  a  forrowful  Repentant  Man  comes, 
which  will  yield  himfelf  into  the  Congregation  of  Chrift,  and  defires  Chrift,  him  the 
Congregation  fhould  receive,  for  Chrift  hath  received  him  ;  and  fo  v/e  are  all  one  body  in 
Chrift :  And  as  one  Member  preferveth  and  loveth  the  other,  fo  we  fhould  receive  the 
poor  converted  finner  into  our  Congregation,  and  in  the  Place  of  God  make  known  to 
iim  the  forgivenefs  of  his  fin,  and  lay  our  hands  upon  him,  and  make  him  partaker  of 

R 


122  Of  the  true  Knowledge^  what  Man  is.         Chap.  ii. 

our  Body  and  Congregation  •,  and  fo  our  fpirit,  and  virtue  or  power,  will  reft  upon  him, 
as  is  to  be  feen  by  the  Apoftles  of  Chrift. 

65.  And  when  we  receive  him  into  the  Congregation  of  Chrift,  then  he  is  [become] 
our  Brother :  When  we  fay,  thy  fins  are  forgiven  thee,  then  they  are  drowned  in  the 
Blood  and  Death  of  Chrift,  and  he  is  a  Member  of  us :  We  talce  not  away  his  fins  from 

'  '-^rneft  de-  hj^^  but  ChrJß^  in  us,  drowneth  them  in  his  blood,  through  our,  and  his  "  Faith : 
When  we  lay  our  hands  upon  him,  and  pray  over  him,  then  we,  with  our  will,  which 
is  [given  up]  into  God,  penetrate  into  his  Will ;  and  bring  him  into  our  will,  as  into  one 
[and  the  fame]  Body  in  Chrift,  to  the  Father  :  His  will  becometh  our  will  •,  for  he  gives 
up  himfelf  through  Chrift  into  the  Bride,  as  into  our  Will,  which  is  alfo  God's  Kill;  and 
we  receive  him  with  good  caufe  into  our  Love,  into  our  Will,  and  fink  ourfelves  down 
in  him  through  Chrift  into  God  :  Thus  we  forgive  him  bis  fins  ;  for  we  are  the  Congrega- 
tion and  Bride  of  Chrift,  whom  he  loveth,  and  what  we  do,  that  does  Chrift  in  us,  and 
God  in  Chrift  :  It  is  all  one,  Chrift  is  ours,  and  God  is  Chrift's  ;  and  the  converted  fin- 
ner is  ours  and  Chrift's,  and  alfo  God's :  We  live  in  one  body,  and  have  one  Spirit,  and 
are  one  flefty  v  and  as  we  enter  into  the  Will  of  God,  fo  we  alfo  take  our  Brother  along 
with  us :  We  caft  the  fins  away  behind  us  into  the  Fire  of  Anger,  but  we  live  and  flou- 
rifti  in  God  :  fFe  have  (he  Key  of  Heaven  and  of  Hell :  When  we  make  known  to  a  finner 
his  fins,  and  he  will  not  be  converted,  then  we  bindhim  up  in  the  Abyfs  ;  for  we  pafs  through 
and  Ibut  it  up,  and  then  he  muft  fwelter  in  his  fins,  and  then  the  Devil  buffeteih  him  : 
When  we  draw  him  no  longer  with  our  word,  which  hath  power,  then  the  Devil  draws 
him,  but  if  he  turns  at  length,  then  we  have  power  to  take  him  away  fi-om  the  Devil 
again,  (and  through  our  Spirit)  in  Chrift  to  bring  him  into  God. 

66.  Behold  I  fuch  a  Power  Chriß's  Bride  only  hath,  and  none  elfe  -,  and  if  it  was  io, 
that  a  Man  was  in  a  Wildernefs  where  he  never  could  meet  or  fee  any  Man,  and  turned 
himfelf  away  from  fin  into  Chrift,  and  defired  and  longed  after  our  fociety,  when  he 
could  not  poffibly  come  to  us,  and  though  we  did  never  know  of  him,  yet  neverthelefs, 
fincc  he  cafteth  himfelf  into  our  fociety  \_by  his  de/ire,]  we  take  him  along  with  us  through 
Chrift  to  the  Father,  and  thruft   his  fins  quite  away  behind  him,  and  fpring  up  with  • 

J  Field  or  foil,  hjm  out  of  one  and  the  fame  ''ground,  for  Chrift's  body  is  the  Ground  of  our  fouls, 
wheiein  he  grows  and  bears  fair  fruit  in  Ternarium  San^um. 

'The  Highly  Precious  Gate. 

67.  Now,  faith  Reafon,  How  can  Chriß's  Body  be  our  Body  ?  Is  he  a  Creature  ?  How 
can  we  dwell  in  the  Body  of  Chrift  ? 

68.  Behold,  O  Man!  Jdam  was  our  Father,  and  alfo  our  Mother:  Now,  we  have  all 
u\  us  Adüui's  flefti,  foul,  and  fpirit,  for  we  are  all  begotten  out  of  one  and  the  fame 
liefli,  füol,  and  fpirit,  and  are  all  of  us  Members  of  him,  (as  the  branches  are  Members 
oi  the  Tree,)  and  he  brought  us  into  Death, 

6g.  He  had  the  fair  Virgin  of  the  Wifdom  of  God  in  him,  which  is  every  where,  and 
is  the  fullnefs  of  all  things,  as  God  himfelf  is,  which  he  loft :  He  ftiould  have  left  it  us 
as  an  Inheritance,  yet  he  went  out  from  it ;  Btit  the  fecond  Jdam,  Chrifl,  came  forth  from 
God,  and  was  the  Heart  of  God,  and  had  the  fair  Virgin  in  him  :  He  cook  our  flefa  and 
foul  into  his  Virgin,  and  that  became  flefn,  foul,  and  fpirit-,  flefii  of  our  ficlh,  and 
foul  o\  our  foul,  and  ytt  remained  God  :  Our  Flefti  ftood  in  Chrift,  in  T\rnario  SanHo^ 
■^  Or  into.  ^^  received  liom  us,  ^  in  the  Virgin  of  God,  the  Eternal,  and  alfo  the  Earthly  Flefh, 
though  indeed  it  was  only  the  Earthly  fource  [and  prcpertyy^  for  nothing  that  is  corrupti- 
ble er>tcrs  into  God. 


1  ->  •» 


chap.  I  r.       Of  the  true  Kncmledge^  what  Man  is, 

JO.  When  the  fVcrd*  czms  into  che  Flefh,  it  then  became  Heavenly,  as  in  Mam  it  "  BecKint-.  ur 
■was  become  Earthly  -,  for  the  llefli  of  Chrift  was  in  the  Eternal  Will  brought  into  the  ^'^^  "'^^'^■ 
Word,  fo  that  the  flefh  and  the  Word  was  one  undivided  Per/on:  Now,  *"  the  bufinefs  is  "  Orthem;u- 
done  in  the  Eternal  Will,  out  of  which  Jiiam  was  gone  away,  and  God  brought  us,  in  ter  js  üboiit 
the  ibul  of  Chrift,  into  that  will  again.  V/ur'*' 

71.  Now  Cbriß's  foul  is  our  foul,  for  it  is  Adam's,  foul  -,  and  Chrift's  flefh  is  our  fledi, 
for  he  took  it  on  him  from  our  Humanity,  and  the  fair  Virgin  of  God  in  Chrill  is  our 
Virgin,  for  Chrift  hath  put  the  fame  into  our  fouls ;  and  fo  now  if  we  give  up  ourfelves 
wholly  into  Chrift,  then  Chrifl  liveth  in  us,  and  we  in  him  :  though  the  outward  mortal 
Body  hangs  to  us,  yet  Chrift  liveth  in  us,  and  will  at  the  End  of  the  world  prefent  us 
wholly  pure,  without  blemilTi,  in  his  flelh. 

72.  Thus  we  are  one  body  in  him,  for  he  is  our  body  in  God,  and  Adam  is  our  body  in 
this  world  :  There  is  no  fuch  grofs  untoward  body  in  God,  but  a  body  in  power,  with 
heavenly  flefli  and  blood  -,  where  our  will  is,  there  is  our  heart  alfo:   God  is  in  us,  and  «^ 
when  we  enter  into  his  Will,  then  we  put  his  wifdom  on  to  us,  and  in  the  Wifdom  Chrifi 

is  a  Man.  Thus  we  enter  into  his  humanity,  and  are  a  New  Man  in  the  life  of  Chrift,  in 
the  foul  of  Chrift,  in  Chrift's  flefh,  in  the  Tindure  of  Chrill,  in  the  Majefly  of  Chrift, 
and  Chrill  is  in  his  Father,  and  his  Father  is  the  Eternity,  and  the  End  of  Nature. 

73.  And  whither  wilt  thou  go  further,  thou  poor  Man  ?  Let  not  the  Devil  and  An- 
tichrill  befool  thee  :  No  Man  has  any  power  in  God,  unlefs  he  be  in  the  Will  of  God,  in 
God's  Love  in  Chrift,  and  then  he  has  the  foul  and  flefh  of  Chrift  ;  but  if  he  has  that, 
then  he  is  not  a  covetous  wretch,  nor  a  flattering  hypocrite,  and  one  that  fells  the  King- 
dom of  Heaven  for  money,  as  Simon  Magus  offered  to  give  Money  to  St.  Peter,  that  he 
would  give  him  the  power,  that  on  whomfoever  he  laid  hands,  they  ß}ould  receive  the  Hcty 
Ghofl :  Then,  faith  Peter,  Be  thou  accurfed  with  thy  Money :  Dojl  thou  fuppofe  that  the 
Gifts  of  God  will  be  fold  for  Money  ? 

74.  And  where  then  have  you  your  Power  and  Authority,  ye  Sophifters,  to  fell  the 
Kingdom  of  Heaven,  and  ufurp  it  into  your  power  ?  Ye  are  not  Chrift's  difciples,  but 
the  difciples  of  Antichrift,  the  Whore  of  Babel :  No  Prieß  is  capable  of  the  ofRce,  un- 
lefs he  be  in  the  will  of  God,  his  Ablblution  is  no  Abfolution  -,  but  the  Congregation  of 
Chrift,  to  whom  he  gives  up  himfelf,  abfblves  him  :  The  Sophißer  is  as  ufeful  to  the 
Church,   as  a  fifth  Wheel  is  to  a  Waggon. 

y^.  Thou  Sophifter,  how  wilt  thou  impart  the  Myßerium  Magnum,  which  thou  haft 
not  ?  The  Congregation  or  Church  has  it,  and  the  Repentant  finner  that  cometh  to  thee 
has  it,  and  thou  art  a  Sophifter,  and  art  fitter  to  be  in  a  ßall  of  Oxen,  than  in  tlie 
Church  :  How  can  the  Devil  ^bfolve  a  forrowful  Sinner?  And  thou  only  ferveft  thy '  Idol,  c  BeJIy-God. 
the  Belly. 

^6,  O  thou  blind  world,  how  art  thou  blinded  ?  Thou  fuppofeft  thou  oughteft  not  to 
dare  to  meddle  with  the  '^  Myßerium  Magnum,  and  that  thou  art  not  capable  of  it,  and  ■•  The  Groat 
that  the  "  Prieft  only  is  capable  of  it ;  but  if  thou  art  in  Chrift,  thou  haft  All  free  [unto  ^-yilery,  the 
thee,]  thou  haft  his  Covenant,  [together]  with  the  Bapiifm  and  Sacrament,  and  the  Body  aj-'^^,°[  ''"' 
and  Blood  of  Chrift  therein ;  but  the  Covenant  belongeth  to  the  Believers,  and  not  to  the  «  1  hc?e  tliat 
Sophifters  ;  Chrift's  difciples,  and  again  their  difciples,  and  fuccefTors,  have  baptized  j  call  them- 
and  the  Believing  Church  or  Congregation  have  broken  bread  in  Houfes,  and  where  '"^'^'«^  Divisici 
they  could,  and  have  fed  upon  the  body  and  blood  of  Chrift  :  The  Temple  of  God  was  ^'^'^  Miiiflers, 
every  where,  whcrefoever  Chriftians  were  met  together. 

77.  We  do  not  mention  this,  for  the  pulling  down  of  Churches,  in  which  Chrift's  of- 
fice is  Exercifed ;  but  we  fhow  you  the  Hypocrites,  who  bind  you  wholly  to  them,  that 
you  may  go  out  from  them,  and  go  to  the  Congregation  of  Chrift,  into  the  Temple  of 

R  2 


124  Of  the  true.  Knowledge^  what  Man  is.       Chap.  ir. 

Chrift,  and  that  you  may  not  reft  fatisfied  merely  with  the  Church  of  St  one  tv  alls,  for  they 
are  only  a  heap  of  Stones,    which  is  a  dead  thing  ;  but  Chrift's  Temple  is  Living. 

78.  You  are  all  agreed  about  the  Church,  and  go  diligently  there,  but  none  will  enter 
into  the  Temple  of  Chrift  :  But  pray  go  into  the  Temple  of  Chrift,  and  then  of  dead 
you  will  become  Living :  There  is  no  other  Remedy,  neither  in  Heaven,  nor  in  this  world : 
It  muft  be  fo,  or  elfe  you  remain  in  Darknefs. 

79.  Not  that  we  judge  fo  rigoroufly,  for  the  -ivill  of  God  flnndeth  open  for  All  Men, 
by  what  name  foeverthey  are  called:  A  Heathen  may  be  faved,  if  he  turns  to  the  Living 
God,  and  with  true  reliance  yields  himf.'lf  up  to  the  will  of  God,  for  then  he  cometh  into 
the  will  or  God,  though  he  knows  not  what  the  Kingdom  of  Chrift  is ;  and  in  the  will  of 
God,  there  is  the  Heart  of  God,  and  Chrift  has  the  Heart  of  God  in  him,  iox  fuch  a  one  does 
truly  Believe :  Yea,  one  that  is  Dumb  and  Deaf  is  faved,  that  never  heard  of  God  at  all, 
if  he  inclines  his  Imagination  unto  obedience,  into  the  will  and  righteoufnefs  of  God. 

80.  Who  will  judge  fuch  a  one  ?  Wilt  thou,  Sophifter,  do  it  ?  Thou  who  makeft  [^Arti- 
cles of]  Faith  out  of  opinions  .-"  What  need  opinions  .-'  Opinions  are  not  the  Spirit  of 
Chrift,  which  is  a  quickening  Spirit ;  but  Chrift's  Spirit  tertifies  to  our  Spirits,  that  we 
are  the  children  of  God  :  Jt  is  in  us-,  what  need  we  then  feek  fo  long  atter  Opinions  ? 
We  fay,  that  in  all  [forts  of]  opinions  there  is  Herefy,  as  alfo  Anticl-rifi.  But  if  you 
have  the  Words  oi  Chrift,  cleave  to  them  fincerely,  not  only  to  the  Letter,  but  to  the 
Living  Word,  which  is  God  and  Man,  that  is  the  Scripture  which  you  fliould  read  and 
preach  out  of  Chrifi's  Spirit,  and  not  out  of  conjefture  :  but  if  you  cannot  apprehend 
that,  why  then  do  you  teach  fo  much,  and  contrive  Opinions  .?  Do  you  fuppofe  God  to 
be  a  liar,  as  you  are,  that  he  fliould  hold  your  invented  Opinions  to  be  his  Word,  where- 
as you  are  but  dead  to  God  ?  He  that  has  an  Opinion  whether  a  thing  be  or  no,  he  is  in 
doubt :  Now  doubting  is  not  Believing,  but  is  a  dangerous  way  to  go. 

8 1.  But  now  the  troubled  foul,  which  is  thus  tolled  to  and  fro  from  one  conceit  and 
opinion  to  another,  when  it  perceives  every  one  to  cry  out,  Here  is  Chrifi,  here  is  Chrifl  •, 
fcllo'iv  me :  The  other  party  are  Heretics,  and  fpeak  from  a  falle  Spirit :  The  foul  then  afketh. 

To  v.'hat  party  fliall  I  turn  and  apply  myfelf  ?  Where  ftiall  I  go,  that  I  may  hear  the  right 
Gofpel  preached  ?  Where  fhall  I  find  Chrift  ?  They  all  curfe  and  judge  one  another,  and 
yet  I  hear  them  all  fpeak  from  the  Bible,  and  confirm  their  Dodlrine  from  thence,  and 
teach  the  way  of  God  :  What  ftiall  I  do,  for  I  find  them  to  be  lb  fpitcful  and  bitter  one 
againft  another,  and  they  ride  up  and  down  in  the  Hearts  of  Princes,  and  ftir  up  wars 
f  Or  Excotn-  and  perfecutions  for  the  caufe  of  Faith  and  Religion,  and  '  deliver  one  another  up  to  the 
Devil,  and  fay  one  of  another,  that  the  Devil  fpeaks  out  of  tliis  and  tliat  Man,  he  is  iv 
Heretic,  fiy  away  from  him  ? 

T'he  Gate  o/"  Immanuel. 

Sz.  Behold,  dear  foul,  how  faithfully  Chrift  v;arneth  us  concerning /^^y^ //;;;«,  con- 
cerning which  we  have  been  hitherto  blind  :  For  thefe  fa'fe  ereded  Priefls  will  cry  out 
and  i;iy,  Chrijl  is  in  the  JVtldernefs  :'  Another  of  them  will  fay,  he  is  not  in  the  Wilder- 
nels,  he  is  in  the  Chamber,  or  he  is  in  the  field  •,  and  another  again  will  fay,  No,  ht  is  here 
r,r  there,  or  he  is  in  the  Supper,  or  in  tlse  Baptifm  ;  and  another  will  fay  he  is  not  in 
them,  they  are  only  figns  and  fymbols  :  But  Chrift  faith,  Believe  them  not,  and  go  7iot 
forth  ;  for  as  the  LightJiing  ßnneth  from  the  Eaß  to  the  Wefi,  fo  alfo  fijall  the  coming  of  the 
Son  of  Man  be  ;  for  where  the  Carcafe  is,  thither  the  Eagles  gather  together. 
■  83.  Chrift  faith,  I  am  the  Way,  the 'Truth,  and  the  Life,  none  cometh  to  the  Father,  but 
hy.me  :  1  amthe  Door  to  theSheepfold,  a}id  am  a  Good  Shepherd;  but  all  that  came  before  me 
in  ihsir  own  Name,  of  themf elves,  are  Thieves  and  Murder  er s.^  and  feek  only  to  rob  and ßeal-. 


muiTcste  one 
ar^othcr. 


Chap.  II.       Of  the  true  Knowledge y  lühat  Man  is.  125 

for  they  feck  their  own  honour,  hut  I  feek  not  viy  o-wn  honour,  hut  my  Father  honour  et  h  me, 
and  they  difionour  me  :  I  am  the  Light  of  the  v^orld,  whofoever  folloiveth  me,  fhall  have  the 
Light  of  the  Eternal  Life  -,  my  Father  will  give  the  Holy  Ghofi  to  them  that  pray  unto  him 
for  it ;  when  he  ßjall  come,  he  floall  lead  you  unto  all  truth,  for  he  ßjall  receive  of  mine, 
and  make  it  known  to  you  :  "Take  no  care  of  yctir  life,  for  my  Father  careth  for  you  :  for 
where  your  heart  is,  there  is  your  treafure  alfo.  [Therefore  let  your  heart  and  mind  be 
in  the  will  of  God,  and  then  your  treafure  is  there  alio.] 

84.  Which  is  as  much  as  to  fay,  Run  not  after  the  felf-eredled  Teachers,  who  teach  from 
the  Hiftory  without  the  Spirit  of  God  :  If  they  can  fpeak  a  little  in  a  ftrange  Language, 
then  they  will  be  Teachers,  and  teach  out  of  Art  and  vain-glory  to  exercife  their  Elo- 
quence, wherein  one  flattering  Hypocrite  helpeth  forward  the  other,  efpecially  where 
much  money  and  honour  may  be  gotten  in  the  Offi.ce.  Chrift  faid,  1  feek  not  my  own  ho- 
nour ;  my  kingdom  is  not  of  this  world :  Bv.t  they  teach  that  Chrift's  kingdom  is  in  the  Hi- 
ftory, [viz.  in  Art,  in  Eloquence,  in  the  Univerfities,  in  Synods  and  Councils.]  But 
Chrift  faid  to  his  Difciples,  The  Holy  Choft  will  receive  of  mine,  and  make  it  known  unto 
you,  and  hring  into  your  mind  all  whatfoever  I  have  fpoken. 

85.  Thus,  dear  Children  of  Chrift,  let  none  run  after  contentions,  controverfies,  and 
difputaticns,  they  all  fay  the  truth  one  of  another;  for  they  are  all  grown  out  of  one  and 

the  fame  Tree,  and  they  are  at  variance  about  the  Booty  and  s  Prey  oi  Antichrifl,  whofe  ^  Spoil  and 
Ejid  is  at  hand:  Turn  away  your  heart  and  mind  from  all  contention,  and  go  in  very  Plunder, 
fimply  and  humbly  at  the  door  of  Chrift,  into  Chrift's  fheepfold  -,  feek  that  in  your 
Pleart  -,  you  need  not  much  difputation  :  Pray  to  God  the  Father,  in  the  Name  of  Je- 
fus  Chrift,  upon  his  promife,  that  he  would  open  your  heart  through  his  holy  Spirit,  turn 
with  all  diligence  into  him,  let  ail  go  whatfoever  makes  a  fine  glittering  holy  fhov/  in  the 
heaps  of  Stone,  and  enter  into  the  Temple  of  Chrift,  and  there  the  Holy  GhoßWiW  meet 
you  :  Yield  yourfelf  entirely  up  unto  him,  and  he  will  open  your  Heart,  and  bring  in- 
to your  mind  all  the  merits  and  benefits  of  Chrift  •,  he  will  open  your  underßanding,  and 
(»ring  into  your  mind  whatfoever  Chrift  has  fpoken,  for  he  fhall  receive  from  Chrift,  and 
make  it  known  unto  you. 

86.  Neither  trouble  yourfelf  with  taking  care  where  the  beft  Place  is  for  him  to  open 
it  in,  [whether  in  a  Cloifter,  College,  or  Wildemefs ;  in  this  or  that  Office,  Miniftry, 
or  Opinion  -,]  for,  as  the  Sun  rifeth  in  the  Eaft,  and  fhineth  to  the  Weft,  fo  Chrift  fliineth 
in  every  corner  and  chink  of  his  Incarnation,  or  being  Man,  even  to  Eternity  :  Seek  not 
after  one  place  more  than  after  another,  he  is  every  where  ;  for  where  the  Carcafe  is,  thither 
the  Eagles  gather  together  :  Chrift  is  every  where,  and  his  children  can  come  to  him  every 
where,  and  when  we  enter  iuto  Chrift,  then  we  are  with  our  Carcafe,  and  fetiate  ouifelves 
with  his  fiefti,  and  drink  of  his  blood  -,  for  he  faid,  Aly  fleßj  is  the  true  food,  and  my  blood 
is  the  true  drink,  they  that  eat  of  my  flefh,  and  drink  of  my  blood,  continue  in  Me,  and  I  in 
them.  Alfo,  [he  faith,]  Father,  I  will  that  thofe  whom  thou  haft  given  tne,  may  he  where 
I  am  ;  they  were  thine,  and  thou  haß  given  them  unto  me,  and  I  give  them  the  Eternal  Life ; 
and  I  will  raife  them  up  at  the  Laß  Day :  if  you  continue  in  me,  then  my  words  continue  in 
you. 

87.  Now  therefore,  when  you  fee  that  the  world  contendeth  about  the  Kingdom  of 
Chrift,  then  know  th:;t  they  have  Icß  tfe  keys,  the  Afyßerium  Magnum,  and  are  not  in 
Chrift,  for  there  is  no  contention  in  Chrift,  but  love  and  humility,  and  a  defire  to  walk 
before  his  neighbour  in  :  ighteoufnefs  ;  wherefoever  we  are,  there  we  are  in  Chrift  :  When- 
foever  we  meet  tog'  the/,  v/e  fhould  all  bring  his  will  with  us  into  the  Congregation,  viz. 
the  delire  of  Chrift  :  And  when  we  defire  him,  we  receive  him,  and  become  one  body  in 
him  :  He  feeds  us  with  his  body  snd  blood  :  When  we  uft  his  Teftaments,  with  the  Laß 
Supper.,  riienhe  feeds  us  with  his  fiefli,-  and  gives  us  his  blood  to  drink,  he  Baptizes  us 


izCi 


Of  th&  tru2  Kfiowkdgey  what  Man  is.       Chap.  1 1 , 


i"  Or  Bottom 
of  the  Heart. 


'  Godly  and 
Pious. 


k  Or  over. 


>  Pikes. 


ling  1 


alio 


for  as 
:  His 


nothing,. 


with  the  Bsptifin-,  to  be  one  body  in  him  :  Why  then  are  we  fo  long  a  fearch 
the  Sim-fliine  fillcth  tlie  whole  world,  lb  does  the  body  and  blood  of  Chrill 
Subftance  is  the  Eternity,  where  there  is  no  fpace  nor  place  :  He  is  flwt  up  in 
fur  he  is  in  the  Father,  and  the  Father  is  in  him,  and  the  Holy  Ghofi:  goeth  forth  froTn 
the  Father  and  the  i;on:  Now,  every  Being  [or  all  whatfoever  is  brought  into  a  being] 
is  created  out  of  the  Father,  and  the  Father  is  in  All  [things,,]  and  upholdeih  and  pre- 
lerveth  All  [things,]  He  giveth  to  all  things  Life  and  Being  :  And  the  Son  is  in  the  Father, 
and  giveth  to  all  things  virtue  and  Light :  He  Ls  our  Light  •,  without  him  we  know  not 
God  :  Flow  can  we  then  fpeak  rightly  of  him  ?  If  we  will  fpeak  rightly  of  him,  we  rnuit 
fpeak  from  his  Spirit,  for  that  tefiificth  of  God ;  but  if  we  fpeak  from  A;t  and  Hiftory, 
we  fpeak  from  ourfelves,  and  not  from  God,  and  fo  we  are  Thieves  and  Murderers,  and. 
not  Shepherds  of  Chrift:  A  Thief  cometh  but  to  rob  and  ileal,  and  fo  the  Difputers  come 
but  in  their  own  Name  only,  in  that  they  defire  to  have  great  reipefV,  and  many  ricii 
friends  ;  and  fuch  cry  out,  here  is  Chrill !  and  there  are  Heretics  ! 

88.  Dear  children  of  Chrift,  flop  your  Ears  from  thefe  blafpheming  Wolves,  for  they 
fcandalize  not  only  one  another,  but  the  Congregation  of  Chrift,  which  is  every  i^'here, 
in  all  Countries  where  there  are  Repenting  Men,  who  turn  from  their  fins  unto  God  : 
They  are  in  Chrift,  though  they  be  Turks :  There  is  no  refpedl  of  Perfons  or  of  Names 
and  Opinions  with  God  ;  he  ieeketh  the  *"  Abyfs  of  the  Heart. 

89.  Antichrift  is  the  caufs  of  the  Turks  falling  into  Peculiar  Opinions  of  their  own  ; 
for  there  was  no  End  in  Controverfies  and  Difputations,  which  was  a  ftumbling-block  of 
Offence  to  x}cit  Afians^  Affyrians^  Egyptians,  Moors,  Grecians,  and  Africans :  The  Indians 
lead  a  more  '  Divine  Life,  in  their  plain  fimplicity,  than  Antichrifl,  though  indeed  not  all 
of  them  ;  yet  neverthelefs  there  are  many  Cuftoms  among  them  that  are  more  Pious 
than  the  Pride  of  the  Whore. 

90.  The  Whore  hinders  the  Kingdom  of  Chrift,  fo  that  all  people  are  fcandalized  and 
flumble  at  it,  and  fay,  How  can  thofe  be  God's  people,  who  are  only  Tyrants,  Proud, 
Covetous,  Obftinate,  Stubborn,  Blood-thirfty  People,  which  prad;ife  only  how  to  get 
away  that  which  is  another's,  and  feek  after  power  and  honour  ?  The  very  Heathen  are 
not  fo  malicious  :  We  will  not  make  ourfelves  partakers  v«ith  them  :  God  dwells  every 
where,  he  is  as  well  with  us  as  with  them  :  We  will  lead  an  honeft,  virtuous,  and  pious 
life,  and  call  upon  the  only  true  God,  who  has  created  all  things,  and  go  out  from  their 
Contentious  Difputations :  We  will  continue  in  one  fort  of  Opinion,  and  then  our  Country 
will  continue  in  Peace ;  when  we  all  believe  in  one  God,  then  there  is  no  ftrife,  butxhen 
we  have  all  one  and  the  fame  will,  and  may  live  in  Love  one  among  another. 

91.  See  here,  beloved  Chriftian,  this  is  that  which  has  fo  advanced  the  Turk,  and 
brought  him  to  that  Great  Strength,  fo  that  their  Might  is  climbed  up  into  the  Numkr 
'Thoufand :  They  rule  in  one  Opinion  and  Love  ""  towards  the  whole  world  ;  for  they  are 
a  Tree  of  Nature,  which  ßandeth  alfo  in  the  prefence  of  God  ;  but  it  grows  no  higher 
than  to  the  Number  Thoufand,  for  then  its  wild  Heart  gets  a  countenance,  having  Eyes, 
[or  he  will  then  come  to  fee.] 

92.  Thou  Antichrift  y?)«//  not  devour  him  with  thy  Dragon's  Mouth,  as  may  be  leen 
in  the  Revelation:  He  poiTeiTcth  his  Kingdom  to  the  End  :  but  when  thou  ftialt  be  gone 
down  into  the  Pit,  and  that  Chrifl  himfelf  ihall  feed  his  Lambs,  then  will  he  come  to  be  [of 
the  fold]  of  the  Lambs,  when  thy  murthering  fword  is  broken  -,  thou  fhalt  not  be  broken 
with  Spears,  or  '  weapons  of  war,  thou  Hypocrite,  but  thy  lies  iliall  ftifle  thee. 

93.  He  that  goes  about  to  ßay  Antichriii,  is  Antichrift's  Beaß,  upon  which  he  rides: 
he  will  be  but  the  more  potent  in  Contention  ;  for  the  Hearts  of  people  turn  away 
from  the  truth,  and  go  out  from  God  into  Contention  :  and  there  every  one  looks  af- 
ter the  Wonders  of  the  Contention,  and  runs  after  the  eloquent  Sermons,  and  fo  comes 


Chap.  II.       Of  the  true  Kncwleäge^  what  Man  iu  127 

out  from  Chrifl  into  Opinions^  and  feeks  ways  in  the  Darknefs,  wherein  there  is  no 
lio-ht :  thus  the  Devil  rules  in  the  Antichriil,  and  leads  the  children  aftray  into  by-ways 
ot  Human  Invention.,  lb  that  they  fee  no  more  in  the  light  of  Chrifl:. 

94.  Thus  it  happened  aifo  to  the  mighty  countries,  over  which  the  Alcoran  rules, 
where  they  departed  from  Chrift,  and  fell  into  Opinions,  and  then  there  grew  to  them  a 
Tree  out  of  Nature  in  their  heart,  and  they  fell  upon  one  opinion,  and  fo  lived  in 
that  IVild  Tree. 

c)^.  But  the  Antichriftian  Kingdom  lives  in  many  Trees  ;  they  run  from  one  to  ano- 
ther, and  know  not  which  is  the  beft-,  for  they  are  gone  forth  from  the  Paradife  of  Chrill, 
they  boafl:  of  the  doftrine  of  Chrift,  and  deny  the  power  of  it,  and  thereby  they  tefti- 
fy  that  Chrift  is  not  in  them :  nay,  they  dejre  not  to  have  him  in  them  :  they  thruft  him, 
with  his  body  and  blood,  with  his  Humanity  out  of  the  Congregation,  they  will  have 
a  fign  from  him,  whereby  they  may  in  their  Pride  pofiefs  his  place,  and  fo  keep  up 
their  rich  fat  Bellies  :  Chrift,  in  this  outward  Life  upon  Earth,  was  poor.,  and  had  not 
iiihereon  to  lay  his  head :  But  they  in  Chrift's  place  will  be  rich  and  fat :  they  fay.  He  is 
in  Heaven,  we  will  therefore  ereft  a  ftately  glorious  pompous  Kingdom  to  his  honour, 
that  we  may  enjoy  good  Times,  and  Honour  in  his  Office.  We  are  the  higheft  in  this 
world,  for  we  are  God's  "  Stewards,  we  manage  the  Office  of  Chrift,  and  have  the  Myße-  m  Embafla- 
rium  Magnum  :  How  dare  any  fpeak  againft  us  ?  we  will  quickly  make  them  hold  their  dors,  or  Vice- 
peace,  gerents. 

96.  O  beloved  children  of  Chrift,  open  your  Eyes,  and  fee  ;  do  not  run  fo  after  the 
Devil ;  do  you  not  fee  ?    pray  learn  to  fee !  do  you  not  fee  how  all  is  done  for  Money? 
if  one  gives  them  ftore  of  Money,  they  praife  him  for  a  gracious  Chriftian,  who  is  be- 
neficial and  bountiful  to  the  Church :   If  one  dies,  though  all  his  Life  long  he  was  an 
unjuft  falle  Ufurer,  Whoremonger,  Thief,  and  Murtherer,  and  they  knew  it  very  well, 
if  he  or  his  beftow  much  upon  the  Church,  [Colleges  or  learned  Men,]  O  how  is  he 
applauded  for  a  blejjed  and  glorious  Man  !   What  great "  Sermons  do  they  make  for  him,  "  And  Monu- 
that  other  unrighteous  men  may  hear  and  confider,  and  follow  their  example  to  do  the  ments,  Epi- 
like?  But  ftay,  does  the  Kingdom  of  Chrift  confift  in  fuch  [giving  of]  Money,  and  in  jfP    '  ^'^ 
the  mouth  of  the  Prieß  ?  No,  it  fhall  not  profper  ;   here  the  Wine-prefs  yieldeth  much 

blood,  as  the  Revelation  of  John  fpeaketh. 

97.  And  thus  the  innocent  are  feduced,  [or  the  poor  fouls  hereby  fall  into  defpair,] 
for  he  that  gives  not  to  them  much,  or  has  it  not  to  give,  is  no  honeß  man  with  them  ; 
He  is  not  beneficial  to  the  Minißry :  if  but  the  leaft  mote  is  found  amifs  in  his  life. 
Oh  how  they  divulge  it,  and  make  a  great  matter  of  it,  how  is  he  trodden  underfoot ' 
however  at  length  they  devoutly  fend  a  good  wi!h  after  him,  and  fay,  God  forgive  him. 
Open  your  Eyes,  ye  children  of  Chrift,  this  is  the  Antichriß,  go  not  a  whoring  after  him  : 
Many  fuch  have  been  finncrs,  and  have  turned  from  their  fins,  and  have  entred  into 
Chrift,  and  their  foul  is  in  Chrift,  an  Angel  of  God  •,  and  therefore  how  dare  you,  proud 
Antichrift,  according  to  your  own  pleafure,  defpife  one  that  is  the  Angel  of  God?  O  thou 
blind  Man,  ooft  thou  not  fee  this  ?  Art  thou  the  Shepherd  and  Minißer  of  Chriß,  and 
Stezvard  of  God  ?  Haft  thou  tb.e  Myßerium  Magnum  about  thee  ?  Is  thy  office  the  office 
of  Chrift,  as  thou  boafteft  ?  Why  then  art  thou  a  Liar.,  in  applauding  the  wicked  for  Mo- 
ney ?  Have  Chrift  and  his  Apoftles  done  fo  ? 

98.  Hearken,  thou  oppofer  of  Chrift,  look  into  the  Afts  of  the  Apoftles ;  Where  cue 
fitd  his  Poffeßons,  and  laid  a  part  of  the  Price  of  the  Money  at  the  ApoßWs  feet :  And  Pe- 
ter aßed  him,  frying.  Have  you  fold  the  field  for  fo  much?  and  he  faid  yea;  and  hcd  a 
falfe,  doubtfid  [and  deceitful]  Mind:  then  fiid Peter,  thou  baß  lied  unto  the  Ho\y  GhoU -^ 
behold  the  feet  of  them  that  fland  at  the  door,  they  fhall  carry  you  a-vcay  out  of  the.  Congre- 
gation of  Truth :   what  think  you  now  of  yourfelf  ?  ieeing  this  has  happened  to  the 


12$  Of  the  ir tie'- Knowledge^  whai  Man  is.       Chap.  ir. 

Ikaren  (if[-r<fivr,y/hu  would  bave,  been  done  to  Peter  himfclf,  if  he  had  tljus  lied  for 
gret;dineis  of  [vi(^n.fy.i  and  fo  ■  blafphemed  the  Holy  Ghoft  ?  But  thou  art  he  that  doll 
Jo  :  thou  apptaudeii:  the  unrighteous,  that  thou  mayeft  but  get  money  ;  but  thou  re- 
garded not  his  foul,  neither  doft  thou  regard  how  thou  broacheft  thy  hes  in  the  Con- 
giegation.  ■  tiow  many  times  do  Ibme  fi:and  and  bewail  the  wickednefs  and  deceit  of 
thole  thou  praifeft,  wherewith  they  unjuftly  opprefTcd  and  wronged  the  needy,  and  alfo 
bewail  thy  Hattering  hypocrify  and  lies  ? 

99.  Hsarkmjv  i:S:not  the  Name  of  Chrift  blafpherjied  thereby,  and  the  Congrega- 
tion of  Chri.ll  fcandali7.(;d  ?  "When  they  fay.  The  Prieß  tells  lies  in  the  Pulpit  for  ;V7oney, 
it  it  were  a  fin,  he  would  not  do  it :  and  fo  in  like  manner,  when  any  lie  and  deceive  peo- 
ple to  get  money,  .goods,  and  honour,  if  they  can  but  cover  it  with  a  fine  pretence,  what 
matter  is  it?  for  [they  think]  if  ic  was  fo  great  a  fin,  the  Prielt  would  not  do  it;  tlscy 
think  they  will  once  repent  of  it,  and  the  Prnji  has  Grace  encugb  in  ftore  for  them. 

■,ioo.  Bqhold,  thou  falfe  and  wicked  A nticlirift,  thus  thou  Hell  :o  the  Holy  Ghoft  (in 
Chrift's  office)  who  trieth  the  Heart  -,  and  thou  Hell  to  the  Congregation  of  Chriil, 
and  doll  fcandalize  it  therewith  ;  it  were  a  great  deal  better,  they  had  7iever  heard  thy 
lies,  and  then  their  hearts  would  not  have  been  fo  filled  with  lies. 

1 01.  How  canll  thou  fay,  that  thou  executeft  the  office  of  Chrift,  feeing  thou  art  a 
liar  and  inocker  of  Chnß  ?  thou  arc  not  born  of  Chrift,  but  of  lies  ;  and  when  thou 
Ipeakeft  lies,  thou  fpeakeft  from  thy  Beaß,  on  which  thou  rideft,  in  the  Revtlatiun  -, 
thou  fpeakeft  of  thy  own,  from  the  Spirit  which  is  in  thee,  and  yet  wilt  [take  upon 
thee]  to  feed  the  flieep  of  Chrift ;  thou  fhouldft  feed  them  in  a  green  meadow,  in 
the  fat  paftih'e  of  Jefus  Chrift,  and  tell  them  the  Truth  \  but  thou  feedeft-  them  upon  the 
Devil's  Rocks,  and  the  Mountains  of  the  Abyfs,  in  his  luftful  Grafs. 

102.  It  you  be  the  Minißer  of  Chrift,  then  ferve  him  in  Spirit  and  Truth  ;  reprove 
fins  without  any  refped  of  Perfons ;  fpare  not ;  lift  up  your  voice  like  a  Trumpet  -, 
reprover// wickednefs  of  0// perfons,  both  fuperior  and  inferior  ;  teach  the  way  of  Chrift 
rightly  ;  praife  [or  footh]  none,  for  his  money  and  honour's  fake  :  for  Chrift  praifed 
none  of  the  potentates  for  gain  fake  ;  neither  did  he  reprove  any  of  them  out  of  Envy 
of  their  Greatnefs  and  Honour  ;  for  he  commendeth  order  and  faith.  Give  k)  defar  the  things 
which  are  Citfafs,  and  to  God  the  things  that  are  God's  :  but  he  reproveth  the  Hypocrites, 

•  Or  Gates,  the  Pharifees,  in  that  they  made  long  prayers,  and  ßocd  in  the"  ßreets,  making  a  devout  ßo-w, 
and  would  be  feen  of  people,  and  fought  only  after  Praife;  and  fuch  a  one  is  the  Anti- 
chrift  alfo  :  and  therefore  the  Spirit  in  the  Revelation  of  Chrift  faith.  Go  out  from  her 
my  People,  that  ycu  be  not  made  partakers  of  her  fins  ;    for  he  that  allows  of  fin,  is  one 

f  Orconfents  fpirit  with  the  fin  ;    he  that  for  favour  '^  confirms  the  lie  of  a  Liar,  he  is  guilty  of 

w  it-  that  lie,  and  of  the  wickednels  of  it. 

103.  God  the  Father  has  regenerated  us  in  Chrift,  out  of  the  Truth,  therefore  we 
fhould  not  be  the  fervants  of  lies  ;  for  when  we  enter  into  Lies,  we  go  out  from  Chrift, 
and  are  with  the  Devil,  who  is  the  Father  of  Lies  ;  and  fo  is  the  Antichrift  alfo,  and  all 
that  depend  on  him,  and  ferve  him  -,    it  were  better  to  be  far  abfent,  and  to  have 

«I  The  life  of  Chrift  ■*  formed  in  the  Heart,  than  to  hear  Lies  in  the  Jntichrißian  office  [of  the  mi- 

^""  ^  '"  ■  104.  I  know,  thou  Evil  Beaft  wilt  cry  out  upon  me  for  an  envious  Perfon,  as  if  I 
did  grudge  what  good  people  give  thee  ;  no,  that  is  not  my  ground  [or  meaning ;] 
lor  Chrift  faith,  IFhofcever  miniflreth  the  Gofpel,  ßculd  live  of  the  Gofpel ;  you  muß  not 
viuffle  the  mouth  of  the  Ox  that  treadeth  out  the  Corn,  it  muß  feed :  they  cleave  twt  all  to 
the  Antichrift  ;  we  have  only  fet  forth  the  wicked  Antichrift,  who  rideth  in  the  hearts 
of  Men  •,  we  defpife  none  for  their  good  Confcience  :  Only  the  A  ntichrift  fhall  ftand Naked 
for  a  VVitnefs  to  Jll  people  :  He  rideth  over  the  face  of  the  Earth  in  al^  Countries  and 
3  Nations. 


Chap,  r  I.       Of  tJje^irife-  'K?iöwhdge\-wh'at'M  129 

N?itions.  [Note,  wherelbever  Pride,  Covetoufnefs,  Envy,  and  Wrath,  are  predominant 
in  taifliood,  deceit,  felf-keking,  and  an  hypocritical  lliovv  of  holinels,  there  is  the  Great- 
eft  .Sitichrifl  of  all.] 

105.  People  now  fuppore- they  have,  rooted  him  out,  and  are  now  in  firife  and  con- 
tention about  him -,  everyone  wiW  flay  him  :  O  thou  blind  fimplicity,  thou  flayeß  him 
•not  \  do  but  go  out  frohl  hirri,^  and  6nter  into  the  Temple  of  Chriflr,  and  let  Antichrifi's 
hoiifes  Hand,  and  then  he  s^xW  fall  of  himfeif  and  at  length  be  afhamed  of  his  own  abo- 
minations -and  whoredom  :  only -do  not '  worfnip  him  ;  do  not  bow  the  knee  before  him  5  '  Or  pray  to, 
but '  worfhip  God. 

'- 1-06.  Do  but  open  your  Eyes,  the  whole  world  is  full  of  God,  the  vvholc  matter  [of 
Converfion]  is  about  the  outward  Life,  in  the  Inward  God  dwelleth  in  himfelf;  and 
theoutwar-d  Life  is  Alfo 'God's ;  but' the; /»/i^j/f  is  in  it,  viz.  the  Center  of  Nature,  in 
which  the' feve-re,  fterrv  life  is,  which  is  the  caufe  of  this  warning 

i-'  107.  There  are  Three  Principles,  (Three  Kingdoms, )  tM'O  are  Eternal,  and  one  has  a 
beginning,  and  is  tranfitory :  Each  of  them  is  defirous  of  Man  :  for  Man  is  an  Image 
cf  /111  Three:  and- the  Being 'of  all  Beings,  is-a  longing,  feeking,  and  defiring,  which 
ex'ifteth  out  of  the  Eternal  Will,  and  the  will  \%the-  EterP.lly.  ■ 

-'  168.'  In!  God.  there  is  no  Dominion,  but  in  the  Three  Principles,  in  their  Creatures : 
.There  is  in  God  rio  more  biit^one  only  Spirit,  which  comes  to  Ilicconr  his  whole  Being 
W  'the  V/^ter  -and  in  the  Fire,  out  of  which  every  thing  exifts  ;  he  is  no  deftroyer,  but 
prefcrver  of  a  thing  •,  and  if  ?ny  thing  perifhes,  the  fault  lies  in  the  '  Ik/minio7i  of  Natures,  '  f^oveni' 
but  that  which  is  out  of  the  Eternal,  cannot  perifh,  but  only  changes  into  another  pro-  "'^'^'^' 
perty  •,  for  which  [caufe]  we  give  you  ivar}2ing :  and  all  the  Teaching  and  feeking  in 
this  world,  is  only  that  you  may  be  warned  of  the  feverc  fource  or  property  of  the  Fire; 
there  is  indeed  a  Life  in  it,  and  no  Creature  can  fubfiif,  without  it  has  that  life  :  but 
•we  that  are  Men,  are  not  created  for  that  life,  and  therefore  God  would  have  every  Crea- 
ture in  that  property  wherein  he  created  it,  that  his  Eternal  Will  xm-j  flandßedfafi,  and 
not  be  broken. 

•  109.  Every  thing  has  Free-TViil,  and  therein  its  inclination  to  its  property;  the  whole 
Being  of  this  world,  and  of  the  Angelical  world,  alio  of  the  Hellifn  world,  is  merely 
Ü  ivonder  in  the  prefence  of  God :  He  has  fet  light  and  darknefs  before  every  one,  thou 
mayeft  embrace  which  thou  Vvilt  •,  thou  wilt  not  thereby  m.ove  God  in  his  Being  -,  his 
Spirit  goes  forth  from  Him,  and  meets  all  thofe  that  feek  him,  it  is  God's  feeking,  in  which 
God  defireth  the  Humanity,  for  '  it  is  his  Image,  which  he  has  created  according  to  'TheHuma- 
his  I'jhole  Being,  v/herein  he  will  fee  and  know  himfelf:  yea  he  dwells  in  Man,  why  «"y» 
then  are  we  fo  long  a  feeking  .-'  let  us  but  feek  to  knozo  ourfelves ;  and  when  v/e  find  our- 
felves,  we  find  all ,  we  need  run  no  where  to  feek  God,  for  we  can  thereby  do  him 
no  fervice ;  if  we  ourfelves  did  but  feek  and  love  one  another,  then  we  love  God  ;  what 
we  ourfelves  do  to  one  another,  that  we  do  to  God  ;  whofoever  feeketh  and  findeth  his 
brother  and  fifter,  hath  fought  and  found  God  :  In  him  we  are  all  one  Body  of  many 
members,  every  one  having  its  own  Oßce,  Government  and  work  -,  and  that  is  the 
wonder  of  God. 

no.  Before  the  time  of  this  world,  v/e  were  known  in  his  wifdom,  and  he  created 
us  into  a  Being,  that  there  might  be  a  Iport  in  him.  Children  are  our  Schoolmafters, 
(in  all  our  wit  and  cunning  we  are  but  tools  to  them  •,)  when  they  are  born,  their  firft 
i^eflbn  is  to  learn  to  play  %vitk  themfehes,  arjd  when  they  grow  biggar,  they  play  one  with 
another :  thus  hath  God  from  Eternity  (in  his  wildom,  in  our  hidden  childhood,)  played 
<i^.ih  ui :  but  when  he  created  us  in  knowledge  and  fKiUj  we  faould  then  have  flayed 
uns  viilh  another,  but  the  Devil  grudged  us  chat,  and  made  us  fall  aut  at  our  Iport ; 
and  therefore  it  is  that  we  are  ftill  at  variance,  in  contentio.n,  but  we  l\ave  nothing  to 

S 


130  Of  the  true  Knomotedge^  what  Man  is.         Chap.  11. 

contend  about  but  our  fport  -,  when  that  is  at  an  end,  we  lie  down  to  our  reft,  and  go 
to  our  own  Place  ;  and  then  come  ofbers  to  play,  and  drive  and  contend  alfo  till  the 
Evening,  till  they  go  to  deep  into  their  own  Country,  out  of  which  they  are  come  ;  for 
•we  were  iu  the  Land  of  Peace,  but  the  Devil  pcrfuaded  us  to  go  into  his  unpeaceabU 
Country. 

111.  Dear  children,  what  do  we  mean,  that  we  are  fo  obedient  to  the  Devil  ?  why  do 
we  fo  contend  about  a  Tabernacle  which  we  have  not  made  f  Nay,  this  Country  is  not 
ours ;  nor  this  Government  ours  ;  it  is  our  Mother's,  and  the  Devil  has  defiled  it ; 
let  us  pull  it  off  and  go  to  our  Mother,  that  flie  may  put  us  on  a  fair,  pure  Gar- 
ment again,  and  then  we  need  not  contend  about  the  defiled  Garment :  here  we  con- 
tend about  a  Garment,  becaufe  one  brother  has  a  fairer  Garment  than  another ;  and  yet 
the  Mother  puts  every  one's  oivn  Garment  upon  them  ;  and  why  therefore  do  we  con- 
tend with  our  Mother,  who  has  brought  us  forth  ?  are  we  not  all  her  children  ?  Let  us 
be  obedient  children,  and  then  fhe  will  purchafe  a  new  Garment  for  every  one  of  us,  and 
then  we  fliall  rejoice,  we  fhall  all  forget  the  defiled  one. 

112.  We  go  into  the  Garden  of  Rofes,  and  there  are  Lilies  and  Flowers  enough  ; 
•we  will  make  a  Garland  for  our  fifter,  and  then  fhe  will  rejoice  with  us  •,  we  have  a 
Round  to  dance,  and  we  will  all  hold  hands  together ;  let  us  be  very  joyful ;  there  is 
no  more  might  to  hurt  us,  our  Mother  taketh  care  for  us  :  we  will  go  under  the  fig-tree, 
how  abundant  is  its  fruit !  How  fair  are  the  Pine-Trees  in  Lebanon!  Let  us  be  glad  and 
rejoice,  that  our  Mother  may  have  joy  of  us. 

113.  We  will  fing  a  fong  of  the  Driver  [or  Oppreflbr]  who  hath  fet  us  at  variance. 
How  is  he  captivated  ■'  Where  is  his  power  F  He  is  not  here  to  be  found  ;  neither  hath 
he  gotten  the  defiled  Garment,  which  we  contended  about,  the  Mother  hath  it  in  her 
keeping.  How  poor  he  is !  He  domineered  over  us,  but  now  he  is  bound  !  O  Great 
Power,  how  art  thou  thus  brought  to  fcorn !  thou  that  didft  fly  aloft  above  the  Cedars,  art 
now  laid  under  foot,  and  fo  art  void  of  Power :  Rejoice  ye  Heavens,  and  ye  Children  of  God  j 
for  he  that  was  our  Driver  [Oppreflbr,  and  Perfecutor,]  who  plagued  us  day  and  night, 
is  captivated  :  Rejoice  ye  Angels  of  God,  for  Men  are  delivered,  and  malice  and  wick- 
edncfs  taken  captive. 

The  Twelfth  Chapter. 

Of  the  \jrue]  Chrißtan  Life  and  Converfatmu  What  Man  is  to 
do  in  this  Valley  of  Mifery^  that  he  may  work  the  works  of  God^ 
and  fo  attaiti  the  Eternal  higheß  Good. 

LJI^^^^ofjir^HERE  is  nothing  more  neceffary  and  profitable  to  Man  in  the 
^      ^^      ^  valley  of  Mifery  upon  Earth,  than  for  him  to  learn  to  know  what 
»Orbufinefs        @©  @@  he  is,  from  whence  he  is,  and  whither  he  tends,  what  "  courfe  he 

he  under-  @@     ^     Qg^  takes,  and  whither  he  goes  when  he  dies :  There  is  nothing  more  pro- 

takes.    What       ^  _       ^  //ß^/f  than  to  know  thefe  things  -,  for  the  outward  convcrfition  re- 

fee  eecs  cr  Q.n^M!M^,  mains  in  this  world,  but  what  the  heart  conceives,  that  a  Man  takes 

acquires.  ^.YirKj^&lf^  ^^j^j^  ,^j^  .    ^j^^  ^^;j]  ^^  ^j^^  j^i^j^  ^f  the  foul  is  Eternal,  that  v.'hich 

is  comprehended  in  the  will  of  the  fpirit  of  die  foul,  that  the  foul  carries  witli  it  when 


Chap.  If.  Of  the,  trm  Chrißian  Liß.  131^ 

the  foul  and  body  part.     Therefore  it  is  necejary  for  us  to  labour  fof  fometliing  that  is 

Good,  wherein  the  foul  may  accomplifh  its  Etenial  fport,  and  have  its  joy  tlierein  ;  for 

the  works  of  the  foul  follow  after  us  -,  and  the  works  of  our  hands,  and  of  the  outer  fpi- 

rit,  remain  in  this  world  :  for  the  foul  is  in  the  Eternity,  whatfoever  it  makes  and  imagines 

here,  that  ftands  always  before  it ;  unlefs  it  breaks  that  again,  and  then  it  is  as  a  broken 

work,  which  it  has   no  more  to  do  withall,   for  it  is  gone  out  from  that  -,    for  the 

Eternal  cutteth  an  Eternal  Model,  and  the  corruptible  and  *  inceptive  cutteth  a  cor-  •  Or  Inchoa- 

ruptiblc  Model  5    for  after  this  time  every  thing  will  fiand  in  its  own  Model ;   for  that  "*'*» 

which  the  Eternal  Will  conceives,  that  gets  an  incorruptible  form,  if  itfelf  does  not 

break  it. 

2.  Therefore  it  is  good  for  Man  to  choofe  in  tliis  life  that  which  is  beffc,  in  which 
he  may  have  joy  Eternally-,  for  when  thou  choofeft  Beauty,  Bravery,  and  Honour  or 
Riches,  then  diou  art  thereby  made  "  unbeneficial  to  thy  brother  and  fifler,  who  are  in  ■>  Uftlef», 
Mifery  in  this  world  ;  for  the  Bravery  of  the  world  defpifeth  the  mean  and  fimple;  and 

Riches  wring  away  the  fweat  from  the  poor,  [or  grind  the  Faces  of  the  Poor ;  ]  and 
great  Power  and  Authority  prefs  and  opprefs  the  low  and  milerable  ;  Great  honour  de- 
Ipifeth  the  fimple,  and  will  not  condefccnd  to  the  needy  -,  feeing  therefore  in  the  other 
life,  the  fouls  of  many  that  have  been  fimple,  miferable,  and  in  this  world  contemned, 
poor,  oppreflicd,  and  dejcfled,  will  appear  ;  and  feeing  it  is  certain,  that  in  their  form  will 
not  be  comprehended  much  highnefs,  bravery,  defire  of  might  and  honour ;  for  their  fouls 
have,  in  this  valley  of  mifery,  only  fliut  up  themfelves  into  the  meek  Love  of  God,  and 
yielded  themfelves  into  fimplicity  and  lowltnefs,  and  have  not  dared  to  have  communion 
with  might,  pomp,  and  great  honour,  for  fuch  things  have  had  no  affinity  with  them. 

3.  And  feeing  it  is  fo,  that  the  fouls  in  the  other  life  fliall  have  joy  one  with  ano* 
^ther,  and  enjoy  the  gifts  and  virtues  one  of  another;  and  feeing  then  the  fouls  will 
have  their  fubftance,  which  they  have  taken  herein  and  conceived,  and  appear  in  their 
Eternal  Will  as  a  Figure,  therefore  we  ought  very  highly  and  heartily  to  confider  it,  that 
we  do  not  in  this  world  conceive,  and  let  into  our  hearts.  Pride  and  Stoatnefs^  alfo  co'üet- 
oufnefs  and  opprtffion  of  the  miferable ;  for  with  thelc  we  cannot  enter  into  the  Congrc- 
.gation  of  Chrift,  they  receive  us  not  into  their  fociety,  for  it  is  a  contrariety  to  them. 

4.  For  in  the  Kingdom  of  heaven  there  is  nothing  but  Love  and  Concord  :    every 
one  inclines  his  love  and  favour  to  the  other,  and  every  one  rejoices  in  the  gifts,  power, 

and  "  beauty  of  the  other,  which  they  have  obtained  from  t\\tAIajeßy  of  Ged :  and  they  '  Lnfter  » 
-all  give  thanks  to  God  the  Father  in  Chrift  Jefus,  that  he  hath  chofen  and  received  tinghueft. 
them  to  be  Children  :    for  the  mighty  power  of  the  ftrong,  [who  have  been  mighty  in 
faith,  and  in  the  Wonders  of  God,]  rejoice  for  the  weak,  that  the  Spirit  of  God  is  in 
them,  and  that  they  alfo  are  in  the  Wonders  in  the  Eternal  Will. 

§.  Therefore,  dear  children  and  brethren  in  Chrift,  let  us,  in  this  world,  indofc  our 
hearts,  minds  and  wills,  in  humility  into  one  Love,  that  we  may  be  one  in  Chrift  :    If 
thou  art  highly  advanced  to  power,  authority,  and   honour,  then  be  humble,  deipilc  not 
the  fimple  and  miferable,   but  confider  that  in  the  other  life   they  fhall    be  in    one 
■highnefs  wdth  thee  •,  fquceze  not  the  opprefi'ed  •,  afflift  not  the  afflitfted,  that  they  may  not 
take  it  to  ''  heart,  and  bar  up  the  Gates  of  Heaven  againft  thee:  if  thou  art  fair,  ieau-  *  Orcoiscei« 
tiful  and  comely  ef  body,  be  not  proud,  nor  do  thou  defpife  thole  that  are  not  like  thee,  ■' '"  «'»«r 
that  thy  fimple  brother's  and  fifter's  foul  may  not  loath  thee,  and  reje<5t  thee  out  of  ^**"' 
their  mind :    Be  humble,  that  thy  brother  and  fifter  may  rejoice  in  thee,  and  prefent 
thy  beauty  to  the  praife  of  God,  who  hath  created  fo  Bcaunful  a  Chaftb  and  Humble 
Creature ;  be  '  modeft  and  friendly  in  words  and  works.  *  Co«rteouf. 

6,  Thou  that  art  Rich^  let  thy  ftreams  ßow   into  the  houfcs  of  the  miferable,  that 
their  foul  may  bleu  thee :  Thou  that  art  in  Autherity^  bow  not  the  right  to  pleafc  the 


132  Of  the  true  Chrlßian  Life,  Chap.  1 2\ 

Mighty,  that  the  opprefTed  may  blefs  thee  in  thy  Righteoufnefs ;  and  then  thou  alfo  art 
in  the  Congregation  of  Chrift  :  If  thou  art  exalted  to  high  dignity,  give  not  place  to  thy 
mind  to  fly  [aloit,]  humble  thyfelf  in  the  Congregation  of  Chriil,  and  then  the  Consire- 
gation  will  blefs  thee,  and  will  receive  thee  into  their  Love. 

7.  O  hov;  well  is  it  v^ith  the  Rich  and  Potent,   when  the  mean  and  fimple  Congregati- 
^  Defires  all     on  of  Chriil  loves  and  '  blefles  them  :  O  how  well  is  it  with  a  Teacher  and  Preacher,  v/ho  ia 
h-ippiiiefs  to    a  right  Minifter  of  Chrift,  who  gives  the  meat  and  drink  of  Chrift  to  the  Lambs  that 
'  ^'"'              are  committed  to  his  truft,  and  rcfrefties  them  therewith,  fo  that  they  yield  their  louls  in- 
to his  obedience,  and  heartily  love  him,  and  defire  all  well  are  to  him  !  O  how  happy  and 
fhining  is  he  in  Chrift !  How  glorious  a  Shepherd  is  he,  for  his  Lambs  follow  him,  and 
he  brings  them  to  the  chief  Shepherd  ! 

8.  O  how  ill  a  condition  is  he  in  v/hom  they  curfe  according  to  his  true  deferts  I  The 
bright  Garment  will  be  taken  away  from  him,  and  he  puts  on  the;  vizcrd  of  vjtckednefs : 

«  Or  Srone.      But  he  that  is  cuifed  for  righteoufnefs  fake,  he  prefles  forth  as  the  Gold  out  of  the  ^  ore,  ■ 
and  puts  on  Chrift's  Crown  of  Martyrdom,  wherein  all  the  holy   fouls  at. the  Lall  Day 
•will  highly  rejoice,  in  that  he  has  continued  the  ftedfaft  Difciple  of  Chrift,  who  has 
not  looked  upon  honour,    power,  money  or  goods,    but  has  rightly  fed  the  flieep  of 
Chrift. 

9.  Dear  Brethren  and  Sifters  in  the  Congregation  of  Chrift,.  bear  with  us:  Let  us 
a  little  rejoice  one  with  another  :  We  bear  a  hearty  love  towards  you,  and  fpeak  from  the 
Spirit  of  o:ir  Mother,  out  of  the  Spirit  of  the  Eternal  Wifdom  of  God,  \ji'iz.  trom  the 
Spirit  of  humility.] 

10.  We  will  fpeak  friendly  with  you  concerning  our  Mother,  and  concerning' our  na» 
tive  Country.  We  will  fpeak  of  Great  Wonders,  how  things  go  v/ith  us  all,  and  fo  we 
will  comfort  ourfelves,  for  we  are  in  a  ftrange  Country  :  W'c  will  perfuade  one  another,- 
and  agree,  and  will  go  home  into  our  own  Country,  to  oar  Mother  :  O  how  will  fne  re^ 
joice  when  ftie  fees  her  children  [come  to  her  into  the  Eternity  :]  We  will  tell  her  of  the 

h  That  is,  in  Great  affli^ions  which  we  underwent  in  "  Jericho,  we  will  fpeak  of  the  great:  danger  v;e. 
the  way  from  were  in  among  many  evil  Beafts  :  We  will  fpeak  of  the  Driver  or  Opprefibj,  who  held 
faHin"  amono-  "^  ^°  '<^"o  captive,  and  we  will  fpeak  how  we  were /;Y<?(i  from  him  ;  Let  us  be  unanimous. 
Thieves.      *  that  our  Mother  be  not  grieved  and  oftended  with  us. 

11.  Rejoice  ye  Heavens  nvith  us,  and  let  the  Earth  he  glad,  for  the  Praife  cf  the  LORIX 
goeth  ovci'  all  Mountains  and  Hills  :  He  openeth  the  Dcors  for-  us,  that  we  may  go  to  ot/ir- 
Mother  :  Let  us  rejoice  and  be  glad,  for  we  were  born  bUnd,  ajid  now  we  are'  come  to  fee  : 
Open  the  Gates  of  the  LORD  ye  firvants  of  God,  that  the  Virgins  with  their  Muße  may  ga 
in  ;  for  that  is  the  Dance  whaein  weßjall  rejoice  and  be  glad  with  the  Virgin,  faith-  th& 
Spirit  of  the  LORD  of  LORDS.  '.         .,, 

12.  O  beloved  Children  of  Men,  even  ß// that  have  proceeded  and. been  generated 
ixom  Adam,  in  every  Ifland, and- Country,  wherefoever  you  dwell,  by  what- name  foeven 
you  are  called  :  Obferve,  The  God  of  Heaven  and  l£art|li,  who  has  created  us  all,  and 
begotten  us  out  of  one  Body,  whogiveth  us  life  and  breath,  who  preferves  our  body  and 
foul,:.  He  calls  us  i7//into  one  .Love  :  You  have  gone  aftray  a  long  while,  for  you  have 
followed  humdin  inventions  and. opinions^  and  the  Devil  has  deceived  you,  fo  that  you 
hate,  perfecute,  and  murder  one  another,  and  are  utter  enemies  one  ,  againft  another. 
Open  your  Eyes,  and  fee, :  Have  we  not  ill  1  one  and  the  faine.  breath,  and  are  Generated 
from  one  and  the  fame  foul?  We  havp  all  of  us  one  God,  whom  we  honour  and  wor- 
ihip;  that  very  one  God  has  created  us  all :  Moreover,  we  have  one, and  the  lame  Hea- 
ven, v/hich  is  God's,  and  God  dwells  therein  :  We  ftiall  all  meet  together  at  the  Laft 
Day  who  have  trutted  in  God,  why  therefore  do  we  fo  long  difpute  about  God  and  his 
Will? 


Chap.  I2i  Of  the  true  Chrißiati  Life.  133 

13.  If  we  lift  up  our  Hearts  unto  him,  and  yield  ourfelves  to  him  in  obedience,  then 
we  are  all  in  his  will :    Noire  can  thruft  us  out  of  it.     We  all  ftaiul  in  this  life,  in  a  field, 
and  are  growing  :  The  Stars  and  the  Elements  are  the  field  wherein  we  grow  :  God  has 
Ibwnus  therein  :  Ja.zm  is  the  firll  '  Grain  that  God   himfelf  did  fow,  and  out  ot   that  =  Kernel,  or 
Grain  we  all  grow,  v/e  are  all  from  one  feed,  we  are  are  all  "  Brothers  and  Sifters.  feed. 

14.  But  the  Devil  has  fown  weeds  amonglt  us  ;  he  has  fown  no  Man,  (for  that  he  ,  Ofo"eBo- 
cannot  do  in  Eternity,)  but  he  hath  blinded  us,  and  has  fown  Pride,  Envy,  Anger,  Cove- 

toufneßi  and  Evil  will,  [or  Malice,']  into  our  Mind,  therewith  to  deftroy  us,  for  he  grudg- 
ed us  the  prerogative  to  be  Children  of  God  in  the  place  he  was  in  :  He  is  fallen  away- 
from  God,  tluough  Anger,  Pride,  and  Envy,  and  has  turned  himlelf  away  from  God,, 
and  therefore  he  will  deceive  us,  that  his  own  kingdom  may  be  great. 

1.5.  O  dear  Children,  trufl  him  not;  for  where  God  fows  his  good  feed,  the  Devil  fol- 
lows and  fows  weeds  among  it.  This  you  fee  in  the  Dodrine  of  Mofes,  and  the  Pro- 
phets, alfo  in  Chrift's  doftrine  :  They  all  preached  the  way  of  God  in  one  and  the  fame- 
love,  and  direfted  us  unto  the  living'God,  and  that  we  fliould  go  out  from  our  evil  flefh- 
ly  I.Aifts,  (from  lying  and  falR-hood,  from  uncleannefs,  from  covetouihcfs,  from  murder, . 
and  theft,)  and  enter  into  a  pure  chafte  humble  life  in  the  fear  of  God,  and  wholly  put 
our  Truft  in  him  as  his  children,  and  acknowledge  him  for  our  Father,  and  then  he  will 
give  us  rain  and  bkfnng  to. our-body  and  foul,  and  v.'ill  after  this  life  take  us  to  him- 
lelf into  his  kingdom,  where  we  fnall  all  be  Eternally  freed  from  our  affliclions.  This,  , 
and  no  other,  is  the  üoctnne  oi'  Mofes,  of  the  Prophets,  and  of  Chrifl,  that  we  (liould 
love  one  another,  as  one  [and  the  fame]  Life,  and  God  in  Us. 

16.  But  obferve  what  the  Antichriftiaii  Devil  has  fown  into  it :  He  has  fown  Pride  and 
felf-honour,  with  ftate  and  pomp  into  it:  He  hath  fet  himlelf  in  the  chair  of  Mojes,  and 
of  the  Prophets,  as"  alfo  upon  the  Authority  of  CZv.?/?,  and  has  led  us  aftray,  lb  that  we 
have  m^idea  '  Rent  and  divifion  amcngftus  :  He  has  erefted  a  Predeßination,  and  of  the  i  Or  Seft,-. 
Spirit  of  God,  which  has.oft?nfliown  itielf  forth- in- Man  with  wonders  and  mighty  works, 
has  gone  about  to  make  an  envious  Malice,  as  if  he  loved  one  People,  and  hated  another,  as  if 
he  chofe  one  Generation,-  and  not  another ;  whereby  H e  (who  is  called  the  Devil's  Chrift  and 
Satan)  littethoniv  in  honour  and  voluptuoufncfs.-  He  has  raifed  wars  among  th.e  People,  ^o 
that  People  are  at  variance,  and  fet  up  Opinions,  and  have  ftirred  up  the  Anger  of  God,  for 
they  are  gone  av-iay  from-God  with  thtir  Opinions,  and  lb  the  Anger  of  God  has  ruledover 
them,  and  oftentimes  d.:ftroyed  them ;  for  that  which  has  no  Good  in  it,  God  will  never  en-, 
dure  it  in  his  Country,  but  gives  it  up  to  the  Anger,  though  indeed  itfelf  runs  headlong  into 
it,  and  whetteth  rhefword,  fo  that  one  People  devours  another:  FroKi  the  beginning  of  the 
world  to  this  Tiim,  all  Contentions,  Difputadons  and  Wars,  as  alfj  Envy  and  Malice, 
have  rifen  from  Antichrifi,  who  will  be  honoured  as  a  God  in  the  forr.i  of  an  Angel,  and 
tliel^ivjl  dwell^th  in  him 

i;:-.  Which  Antichrilt  is  plainly  to  be  difcerned  by  Cain  and  AM,  in  that  C^/»  flew, 
his  Brother  for  Faith  {and  Religion's]  fake,  for  /IM  had  fet  his  Heart  upon  God,  and 
Kid  committed  him.felf  to  God,  '■"  which  God  loved,  and  accepted  his  facrifice;  and™  Whom, 
Gain  had  fet  his  heart  upon  this  world,  and  would  be  a  Lord  upon  Earth,  and  his  Mouth 
gave  God  good  words,  but  his  Heart  Ituck  fall  in  an  Earthly  conceit  [and  opinion  :]  He 
Joved.  the- Spirit  .of- the- Mö/7?J«c?;- of  this  v^orld,  and  the  Devil  Oipt  into  it,  and  fo  his  Sa- 
cri'Tce  v/as  not  acceptable  to  God,  but  the  fmoke  Isll  down  to  the  Earth,  and  the  Devil 
accepted  hi?!  Sacrffice,  and  fo  he  llew  his  Brother  by  the  Devil's  inftigation,  and  in  his 
falfe  Conceit  and  Opinion  :  He  defired  the  glory,  honour,  and  power  of  this  world,  and 
Al>el  defired  the  Love  and  Grace  of  God. 

iS.  I'hus,  dear  People,  all  over  the  Earth,  you  fee  that  you  are  all  of  one  flefh,    but 
that  you  have  divided  yourfelves  one  Ir^m  another,  which  the  Devil  in  the  Anticbriß  kis 


34 


Of  the  true  Chriß'ian  Life. 


"  From  being 
endued  with 
the  power  of 
God,  and  his 
true  Ordi- 
nance. 


Ufurped. 


'  That  have 
Cure  of  fouls, 
Beneficed  Mi- 
nillers  that 
have  Livings. 

'  Such  as  the 
Orders  or  Or- 
dinations of 
Deacons,  and 
the  feveral 
Orders  of 
Priefls  or 
Prefbyters, 
and  of  Bi- 
fhops,  Pri- 
mates,  Arch- 
billiops.  Car- 
dinals,  i^c. 
»  Devotion. 

*  Communion 
and  fellow- 
ihip. 


•  Or  Mira- 
cles. 


•  Tenets,  or 
Sefts  and  Or- 
ders of  Reli- 
gion. 


Chap.  12. 

brought  to  pafs  :  Your  fear  of  God  has  many  times  been  great,  and  you  have  done  great 
honour  and  reverence  to  Men,  even  from  a  good  meaning  out  of  your  Love,  as  thank- 
ful People  cowards  the  Government  of  the  Holy  Ghofi :  But  becaufe  you  have  given  fuch 
honour  to  ivlen  as  belongs  to  God,  (though  God  was  contented,  fo  long  as  they  conti- 
nued in  the  love  of  God  in  humility,)  therefore  they  are  fallen  off  from  °  what  they  were, 
into  luft  after  temporal  honour,  and  have  fallen  into  a  Luft  to  domineer  with  cunning 
and  deceit,  over  your  Goods  and  Souls,  and  are  become  a  fnare  unto  you ;  for  the  Anti- 
chrirtian  Devil  is  flipt  into  them,  and  the  S-pirit  of  God  is  departed  from  them,  and  they 
have  no  more  fpoke  from  the  Spirit  of  God,  but  from  their  Pride  and  Art :  Strange 
Languages  mult  do  the  work,  and  muft  be  the  bringers  forth  of  the  Myfierium  Mag- 
num. 

19.  But  behold,  dear  brethren,  how  very  Thievlflily  they  have  dealt  with  you,  th.ey 
have  fet  themfelves  up  over  the  Earth,  and  have  °  drawn  to  themfelves  all  Power,  niighi, 
and  honour,  and  afcribe  all  authority  to  themfelves,  and  have  blinded  you  with  flatter- 
ing Hypocrify,  and  have  led  you  from  God  into  Opmo»s,  and  there  you  go  aftray  ;  tiiey 
have  ftirred  you  up  to  Contention  and  Wars,  fo  that  you  have  murdered  one  another, 
and  wafted  your  Native  Countries  :  They  have  bereaved  you  of  body  and  foul,  alio  of 
your  goods  and  wits,  and  made  you  believe  jo«  did  God  good  fervice  in  it,  v/hen  you  be- 
came Enemies  to  thofe  that  are  not  of  your  Opinion  ;  and  yet  you  are  all  thus  blind, 
[even  on  both  fides.] 

20.  Behold  !  thefe  are  the  ^  Curates  over  your  fouls,  your  Spirituality,  the  Clergy  : 
Look  upon  Popery,  whence  has  that  fprung  ?  From  the  Devil  at  Rome :  He  has  caufed 
J^a,  Africa,  Affyria,  Perfia,  and  Greece,  to  depart  from  his  deceit ;  for  the  Antichriftian 
Priefi-devil  has  blinded  the  whole  world,  and  brought  them  into  vain  Traditions  and  Ü- 
pinions,  and  turned  them  away  from  that  unanimous  Love :  He  has  placed  more  holi- 
nefs  in  one  Order  and  Opinion  than  in  another,  and  has  fold  the  higheft  Degree  of  ^  Or' 
ders  for  Money :  That  Order  which  had  much,  and  rich  Livings  and  Revenues,  muft 
give  much  to  the  Chief  Devi!,  that  he  might  be  fat  and  a  Lord  upon  Earth  :  The  fimple 
Lay-people  were  perfuaded  thefe  Orders  were  Holinefs,  and  fo  worfhipped  before  the 
Dragon  in  the  Revelation,  and  fought  for  Pardon,  Abfolution,  and  forgivenefs  of  Sins 
from  thence  :  O  how  the  Common  people  were  tied  to  them  !  Whofoever  fpoke  againft 
it,  was  accounted  a  Heretic,  and  the  People  burnt  them  with  Fire :  Thus  did  the  fimple 
People  do,  and  were  perfuaded  they  did  God  good  fervice  in  it. 

21.0  thou  fimple  '  Holinefs  !  Thou  art  not  guilty  in  fo  doing,  neither  fliall  it  be  im- 
puted or  accounted  to  you  at  the  Laft  Day,  (for  you  went  on  blindly  in  it;)  and  thougk 
on  that  day  the  holy  Martyrs  fhall  be  fet  before  your  eyes,  yet  you  have  been  Zealous  for 
God  in  Blindnefs  :  The  Blejfed  Martyrs  (who  have  feen  the  Light  of  God)  will  not  there- 
fore caft  you  out  of  their  ^  Congregation,  feeing  you  knew  not  [what  you  did,]  but  were 
blindly  led  on  to  do  it. 

22.  Yet,  behold  and  obferve  what  a  Zealous  Will,  or  Earneft  Defire  can  do,  if  one 
enters  into  the  will  of  God  with  his  whole  defire  ;  and  although  he  knows  not  what  he 
does,  and  is  Zealous  in  a  ftrange  Opinion,  and  yet  his  heart  is  direfted  into  God,  and 
believes  in  ignorance  very  ftedfaftly  that  it  is  pleafing  to  God,  in  fuch  an  Opinion  many 
Great  *  Wonders  and  Works  have  been  done  in  the  midft  of  the  Antichriftian  Kingdom, 
for  there  is  not  any  thing  impoffible  to  a  ftrong  faith. 

23.  Into  thefe  Wonders  has  Antichrift  infinuated  himfelf,  and  has  made  almoft  as  many 
'  Opinions  as  there  are  Days  in  the  Year,  among  which,  in  the  believers,  who  have  fo  in 
blindnefs  believed  in  their  Opinion,  even  Wonders  and  Miracles  have  been  done,  and  the 
Antichrift  has  afcribed  it  to  the  Opinion-,  whereas  the  Opinion  could  not  make  a  fly  to 
ilir,  but  the  firm  and  ftrong  Faith  which  went  out  of  the  Opinion  into  God,  tliat  has 


Chap.  12.  i)f  the  true  Chrißian  Life.  135 

awakened  "  the  Wonders  ;  for  the  Spirit  of  God  is  in  the  Faith,  and  not  in  the  Opinion,  "  Or  wrought 
and  the  Faith  is  from  God,  for  the  foul  inclines  itfelf  in  the  Opinion  into  God,  and  lays  ^'^^  Muades. 
hold  on  the  Spirit  of  God  :  The  Opinion  is  the  Fire,  but  the  loul  flays  not  in  the  Fire, 
but  prefles  out  from  thence  into  God  j  it  blolToms  out  of  the  f  ire  as  a  fair  flower  [out  of 
theliarth.] 

24.  The  Opinions  have  been  tolerable  enough  in  God,  and  God  rejefted  them  not,  fo 
long  as  the  foul  fought  God  through  the  Opinion  ;  and  fo  long  alfo  the  church  of  Chrift 

"  flood  in  a  Government ;  but  when  the  Devil  crept  into  it,  and  made  a  flatcly  Gliflering  x  Or  had  a 
Kingdom  of  it,  when  the  Prießs  fought  only  honour,  covetoufnefs,   and  voluptuoufhefs  true  Govern^ 
in  it,  and  led  men  away  from  God  merely  into  their  ''  Works,  the  Opinions  became  al-  "i""- 
together  blind  ;  for  they  themfelvcs  went  out  from  God  into  the  works  of  their  hands,  in  ^^^J.^  o7ce- 
forged  and  invented  ways,  therefore  God  let  them  go,  feeing  they  would  not  be  directed  remonies. 
by  his  Spirit. 

25.  And  AJia,  Africa,  and  Greece,  are  to  be  accounted  happy,  in  that  they  are  gone 
out  from  the  Works  of  Men  into  the  One  only  God  again  :  Although  indeed  they  have 
been  blind  concerning  the  Kingdom  of  Chrifl,  yet  their  Mind  continued  in  the  One  only 
God,  and  \v\  concord  ovit  among  another,  and  have  not  fo  vehemently  fcandalized  and  re- 
proached one  another  about  the  dear  Name  of  Chrifl,  as  thefe  have  done  who  have  been 
led  blindfold  in  the  darkncfs  of  their  works  -,  for  thefe  have  not  only  hated  thofe  that  de- 
parted from  them,  but  they  themfelves  have  reproached  and  fnarled  at  one  another  in 

their  Opinions,  as  Dogs  about  a  Bone,  and  have  led  the  Laity  "^aflray,  who  go  groping  ^  Or  Common 
in  the  dark,  and  know  not  which  Opinion  is  the  befl.  People, 

26.  Thus  you  hang  to  Opinions,  and  are  perfidious  to  God,  fo  that  when  a  fimple 
Man  comes  to  die,  he  knows  not  whither  his  foul  fhall  Enter  :  He  hangs  to  his  works 

and  '  Opinion,  and  forfakes  the  Will  of  God,  and  fo  remains  without  God  :  And  where  *  Or  Profefll- 
now  do  you  fuppofe  the  poor  foul  remains,  when  it  is  ''  without  God's  will  ?  Behold  we  ""  °f  Rehgi- 
will  tell  you,  for  we  know  certainly,  for  the  Spirit  of  our  Mother  opens  it  to  us,  fo  that  °"^^/^^  2)« 
we  fee  with  both  Eyes.  wluntaum. 

.27.  Behold,  Chrifl  faith,  Where  your  Treafure  is,  there  is  your  Heart  alfo.     Behold, 
the  foul  is  involved  in  the  Opinion,  and  fo  runs  with  it  to  the  Patron  [or  author  of  it]  who 
has  fo  taught  it,  and  feeketh  him,  and  if  it  finds  him  not,  then  it  becomes  forrowful,  and 
has  no  reft,  and  fo  hovers  between  Heaven  and  Hell,  and  would  fain  "^  efcape  the  Devil  i  "  Orget  away 
therefore  it  happens  that  many  times  the  poor  fouls  have  appeared  again  in  the  Congre-    .|""  ^^^  ^^' 
gation,  orelfe  in  houfes,  fields,  and  churches,  and  have  cried  to  the  Congregation  for 
help  with  their  Prayers,  and  have  fubmitted  themfelves  to  the  Orders,  and  fuppofed  to 
find  Eafe,  from  whence  Purgatory  was  framed  ;  for  that  foul  has  the  Purgatory  indeed, 
if  it  cannot  attain  the  will  of  God  ;  and  in  iuch  fervent  cafting  itfelf  down  in  the  Opini- 
on, it  is  funk  down  through  the  Opinion,  and  at  length  come  into  the  Still  Eternity,  but 
we  underftand  here  thofe  ibuls,  which  in  their  Opinions  have  Imagined  [or  fought]  after 
the  Kingdom  of  God,  and  net  the  üm\$  of  the  Deceiiers,  who  have  fought  their  profit 
and  pleafure  therein  -,  thofe  are  quire  gone  a  whoring  with  Antichrift,  for  they  are  bound 
to  him  with  an  Oath  ;  and  though  they  fit  in  hell-hre  a  whoring  with  him,  yet  they  flat- 
ter him  with  their  hypocrify,  and  reproach  God  as  ;/ he  had  dealt  unjuftly  with  them -, 
for  what  the  foul  does  here  in  this  [life]   time,  into  which  it  involves  itfelf,  and  takes  it 
into  its  will,  that  it  takes  v;ith  it  in  its  v/ill,  and  after  the  ending  of  the  Body  cannot  be 
freed  from  it  ;  for  afterwards  it  has  nothing  elfe  hut- that,  and  when  it  goes  into  that  and  ''  Beiap,   F.C- 
kindlesic,  and  feeks  with  diligence,  that  is  but  an  unfolding  cf  the  fame'' thing,  and  the  poor  'f""'  «^j;  Sub- 
foul  muft  ccfitcvt  itfelf  v::ith  that :  Only  in  the  time  of  the  Body  it  can  break  off  that  thing  ^.^^j,  j°  ^^^ 
which  it  has  v;rapped  up  in  it:;  will,  and  that  ftands  afterwards  as  a  iroken  wheel,  which  is  wrought  here- 
broken  andufeleis,  and  no  Ibul  enters  into  it  any  more,  neithexdoes  it  feek  any  more  therein,  in  thi^  iife. 

.     3 


136  Of  the  true  'Ch'ißia7i  'Life.  Chap,  12. 

28.  Thus  we  fay  unto  you,  that  the  Antichriftian  fouls,  after  the  breaking  of  the  body, 
Jeek  no  more  for  the  Door  of  Chrift,  for  they  know  nothing  of  it ;  they  know  only  of  whac 

they  here  conceived  or  took  in,  and  the  fouls  fink  down  in  that  Opinion  into  the  cicepeß 
Ground,,  much  deeper  than  they  here  conceived  ;  for  that  which  was  known  in  many  of 
them  of  tlie  fame  Opinion,  what  any  or  all  of  them  know  in  the  farr.e  Opinion,  th^t  c?>e 
foul  alone  knows,  for  it  is  one  Body  with  all  thofe  that  are  of  the  fame  Opinion,  and  tiiey 
have  one  Heart  in  many  Members,  wherein  every  one  manages  their  buf.nefc,  which 
Hands  fo  till  the  Judgment  of  God,  which  afterwards  fhall  make  leparation,  where  then 
all  kindreds  upon  Earth  iLall  howl  and  lament,  when  they  fhall  know  that  Judge  whom 
they  fjcre  Jo  defpifed. 

29.  Hearken  you  accurfed  Antichrift,  what  anfwer  will  you  give,  in  that  you  have 
led  aft  ray  the  People  from  faith  in  God,  and  from  the  Juftification.  of  the  Paflion';and 
dying  of  Jefus  Chrift,  into  thy  deceitful  hypocrify  in  Opinions,  only  for  thy  pride,  ho- 
■nour,  and  covetoufncfs  fake?  You  have  perfuadtd  them  lb,  that  many  of  them  in  their 
youth  and  ignorance  have  fworn  and  vowed  to  you:  V\  hat  have  you  done?  Even  the 
fame  that  Chrift  faid  to  the  Pharifees,  IVce  unto  you  Pharrfees,  who  compafs  Sea  and 
.hand.,  till  you  have  made  a  Jeix}  and  Profdyie^  and  when  ycu  have  made  him  fo,  then 
you,  make  him  twofold  more  the  child  of  Hell  then  ycurfehes  \  and  this  alio  th.e  Antichrift 
.does. 

30.  In  C7c'?v»«»2y  they  fuppofe  they  are  now  gone  out  from  Antichrift  wirh  their 
tentions,  but  it  is  not  ib  yet  :  for  they  which  now  curfe  Antichrift,  and  by  his  flname 
4)pen,  are  even  grown  out  fiom  the  Tree  of  Antichrift,  and  are  the  IVclvcs  and  Bears  of 
Antichrift,  which  fuck  from  him,  and  devour  hun  •,  for  the  Spirit  of  this  Principle  has 
■commanded  ihtm  fo,  they  muft  do  it-,  for  they  are  one  Trumpet  among  the  fcvcn  An- 
gels m  ih'i  Revelation ',  but  they  all  wind  one  Horn,  and  lound  fo,  that  the  t'arth  fha- 
keth  with  it  :  But  when  the  Thunder  of  it  fhall  follow,  then  will  the  Myßery  of  the  King- 
dom of  God  be  revealed  again,  and  our  Door  of  Grace  in  thrift  be  opened  again, 
which  Antichrift  had  fealed  up,  for  he  fliall  be  thrown  dov/n  into  the  Abyfs ;  Obferve 
this. 

31.  The  Opinions  about  the  Cup  and  Eerfon  of  Chrift,  which  are  frequent  now  in 
Germany,  are  alfo  fprung  from  the  Antichriftian  Tree,  and  they  are  the  Children  of  An- 
tichrift, which  he  introduces  very  finely  and  fubtilly  :  O  what  a  cunning  Artift  is  the 
Devil !  If  you  will  not  open  your  Eyes,  it  •will  continue  fo  to  the  End  :  It  is  told  to  the 
fimple,  and  they  are  direded  to  open  their  I  yes,  and  not  to  regard  Opinions ;  There 
flick  mere  Herefies  in  Opinions :  And  though  they  be  zealous  in  their  Opinions,  and  in 
the  Opinion  preis  into  God,  and  fo  attain  God  and  the  kingdom  of  Heaven,,  yet  they 
have  the  Tail  of  Antichrift  hanging  on  them,  for  they  are  zealous  againft  others,  and  re- 
proach and  perfecute  them,  who  are  not  of  their  Opinion. 

^2,  Mark  this,  ye  Princes,  Rulers,  and  Magiftrates,  fuSer  nocyourfelves  tobefedu- 
ced,  drive  the  Teachers  into  the  Churches,  and  command  them  to  teach  the  Will  of  Cod 
in  his  Love,  give  them  not  Lordly  Power,  and  do  not  put  any  A..uthority  into  their 
hands  to  make  Canons  and  Conftitutions,  el fe  they  will  hang  to  Covetoufncfs,  and  An- 
tichrift fticketh  in  al!  Covetoufnefs ;  and  .^o  do  what  you  can,-  you  will  have  him  on  ycur 
Neck.  ^ 

33.  Look  to  it  ye  Prince.":,  and  regard  to  hear  thofc  Men  th.at  src  Bern  sf  Ced,  and 
Or  Learn-    ftot  of  Art  only  •  for  where  there  is  gre.it  •  Art,  and  not  an  humble  heart  inclined  to  God, 
Jing.  that  feeketh  not  its  own  honour  and  Covetoufnefs,  there  is  Antichrift  moft  alTuredly  ;  for 

in  '  Arc  ftick  Pride  and  felf-honour,  which  would  fain  rule  the  V\  orld,  and  dcftre  to 
get  much  Gain  to  tliemlelves ;  truft  not  ihcfe,  they  are  not  Chrifi's  Shepherds :  If  you  will 
not  fellow  what  is  revealed  to  you,  then  the  laft  Antichrift  will  be  <aforfe  than  the  firft^ 
4  and 


Chap.  12.  Of  the  true  Chriflian  Life.  137 

and  it  will  come  to  that  pafs,  that  the  world  will  be  conftrained  to  ccrß  thim  headlong  together 

on  a  heap  into  the  Abyfs,  which  Daniel  and  the  Revelation  fliow  them  plain  enough, 

-and  as  we  have  known  it  that  it  will  fo  befal  them,  for  they  are  now  a  Befom  and  f  Rod  f  Or  fcourge. 

upon  the  old  Antichrift  their  Grandfather;  but  there  is  one  Coming,  who  will  Gird  them 

alfo,  and  fet  the  Truth  before  their  face. 

34.  Obferveit,  you  Children  of  God,  this  is  a  fign  of  the  lafi  Antichrift:  In  his 
Kingdomand  Opinions,  they  deny  the  Body  and  Blood  of  Chriß,  in  whi.h  we  are  born  in 
Ged:  Lift  up  your  heads,  and  behold,  for  your  Redemption  draweth  near  :  Be  not  fo 
led  aftray,  and  lulled  afleep,  look  not  with  firange  Eyes,  but  open  your  own  Eyes,  and 
fly  from  Antichrift  into  the  Spirit  of  Chrift  :  There  are  no  more  ways  but  one  to  enter 
into  the  Kingdom  of  Chrift,  which  is  fet  down  thus,  [as  follows.]  . 

A  Gate^  \,ß^owing\  'which  Way  we  muß  walk  through  this  worlds 

i?ito  the  Ki7igdo7n  of  God. 

35.  You  muft  go  out  from  your  Reafon  out  of  the  flefhly  Spirit,  and  bring  your  heart, 
mind,  and  thoughts,  wholly  into  the  Obedience  of  God,  and  yield  your  will  into  God's 
will  ■,  and  do  not  feign  ways  of  your  own  Reafon,  or  afk  Where  is  Chrift  ?  Direct  your 
uiay  into  Chrift,  and  know  for  certain  that  Chriß  is  in  your  Heart :  Submit  yourfelf  to  him 
in  great  humility,,  caft  all  your  purpofes  and  doings  into  his  will  and  pleafure,  and  confider 
that  you  always  fl and  before  the  clear  countenance  of  God,  and  that  Chrift  fitteth  on  the 
Rainbow  at  the  right  hand  of  God  in  you,  and  confider  that  you  ftand  Every  moment  be- 
fore the  Holy  Number  Three,  and  that  God  the  Holy  Number  Three  always  examines, 
and  fees  the  Abyfs  of  your  Heart,  and  take  heed  that  you  enter  into  no  deep  Thought  or 
fearching,  but  merely  into  his  Love  and  ^  Mercy,  and  refolve  never  to  go  out  from  it  any  g  Barmhert' 
■more,  but  ever  to  continue  therein.  zigkeit. 

36.  And  then,  fecondly,  confider  that  you  do  what  is  pleafing  in  the  fight  of  God  the 
Moft  High,  when  you  feek  with  your  love  your  Brethren  and  Sifters  in  this  world,  who- 
foever  they  are,  and  by  what  name  foever  they  are  called,  and  what  Opinion  foever  they 
are  of.  Embrace  them  in  your  Heart,  help  to  pray  for  them,  and  help  them  to  wreftle 
againft  the  Devil,  and  as  far  as  is  poftible  inßruB  them  with  all  humility  •,  but  if  they 
will  not  receive  it,  then  put  on  the  Garment  of  Chrift,  and  be  a  good  example  unto  them, 
be  ferviceable  and  helpful  to  them,  forgive  them  when  they  hurt  and  wrong  you:  When 
they  curfe  you,  do  you  blefs  them  ;  when  they  do  you  injury,  if  you  cannot  turn  it  into 
Good  and  avoid  them,  let  it  pafs,  and  confider  you  are  but  a  Pilgrim  here  :  Withdraw 
your  Love  from  none,  for  your  God,  in  whom  you  live,  withdraws  himfclf  from  none 
that  do  but  feek  him  -,  be  readily  yielding  to  your  adverfary,  if  he  once  offers  to  turn  his 
mind  :  In  all  your  affairs  and  converfation,  love  Right eoufnefs,  and  always  have  a  care 
that  you  do  your  work  for  God  :  We  muft  in  this  World,  in  this  troublefome  valley  of 
Mifery,  compafs  our  affairs  with  labour  and  pains:  We  fhould  not  go  mto  Holes,  Cloi- 
fters.  Cells  and  Comers  ;  for  Chrift  faith.  Let  your  Light  ß.vne  before  Men,  that  your 

Father  may  have  praife  in  your  works :  Do  all  things  from  a  "  fincere  heart,  in  a  pure  ''  Heartily, 
mind,  and  confider  you  do  it  to  Chrift,  and  that  the  Spirit  of  Chrift  does  it  in  you  :   Be  ^'^°'^  '''^  ^'^'■' 
always  ready,  expedting  the  Bridegroom  :  Let  your  Heart  have  no  leave  to  meditate  and  j^°'"  °  ^*'"^ 
fearch  into  any  other  opinion  :  It  is  not  profitable  for  )Ou  to  know  much  :  Let  every  one 
learn  to  do  his  own  work,  wherewith  he  may  h^vifußem-nfe  for  his  body,  whether  he  be  '  Superior. 
*  Magiftrate,  or  "iay  Perfon.  '■:  Inferior, 

T 


iß8  Of  the  true  Chrlfiian  Life.  Chap.  12. 

37.  Let  the  Maglftrate  learn  righteoufnefs,  and  to  diftinguidi  the  falfe  from  the  pure, 
for  he  is  the  Officer  of  God  :  What  he  does  and  judges,  that  he  judges  for  God,  and  God 

•  Orrefpec-    through  him.     Let  the  Laity  be  humble  *  and  mannerly  before  the  Ordinance  of  God  :  If 
live.  any  wrong  be  done  him  with  a  high  hand,  and  that  it  cannot  be  otherwife,  let  him  confider 

that  he  fuffers  wrong  for  the  truth's  fake,  and  that  it  is  a  great  honour  for  him  in  Chrift,  in 

the  prefence  of  God. 

38.  In  all  your  matters,  converfation,  dealing,  and  aiflions,  always  fet  the  judgment  of  God 
before  your  Eye?,  and  have  a  care  that  you  live  blamelefs  here,  for  this  [life]  time  is 

ßort ;  and  we  ftand  here  in  afield  a  growing  :  Therefore  fee  that  you  be  good  fruit  for  God, 
at  which  all  the  Angels  and  Hofts  of  Heaven  may  be  pleafed,  and  rejoice  :  Bear  malice 
to  none,  for  that  invites  the  Devil  to  a  Lodging :  Be  fober  and  Temperate  :  Let  not  the 
defireof  this  world  perfuade  you,  and  though  it  happens  fometimes,  do  not  go  on  in  it : 
Go  every  hour  out  of  Death  into  Life  :  Crucify  ycurfelves  in  true  Repentance  and  Conver- 
fion  from  Evil. 

^g.  When  you  are  reproached  for  your  fearing  God,  and  evil  fpoken  of,  and  it  is  falfe 
and  untrue,  then  rejoice  moft  of  all,  that  you  are  become  worthy  to  fufFer  reproach  for 
the  Dodrine  and  Honour  of  Chrift :  Vv'hen  you  are  in  Affliftion,  be  not  difmayed,  confi- 
der you  are  in  the  will  of  God,  he  will  fufFer  no  more  to  be  laid  upon  you  than  you  fhall 
be  able  to  bear. 

40.  Turn  away  your  Eyes  from  covetoufnefs,  from  high-mindcdnefs  and  ftate,  and  do 
not  readily  look  after  fuch  things,  that  you  be  not  captivated,  for  the  Devil  catches  his 
birds  with  ftate  and  high-mindednefs,  but  go  not  into  Iiis  net  :  Be  always  watchful,  ne- ■ 
ver  be  fecure  ;  for  that  fowler  goes  conftantly  about  to  fee  v/here  he  can  catch  any  one  : 
Wehere  honell  people  are  mocked  and  fcorned,  go  not  tbitba\  make  not  yourfelves  par-  • 
takers  of  fuch  wickednefs,  let  it  not  enter  into  your  Ears,  that  the  Devil  may  not  tickle 
your  Heart  with  that  foolifli  Laughter,  and  fo  you  become  infected  vj'ith  it. 

41.  Summarily,  commit  yourfelves  to  God  in  Chrift,  and  pray  to  God  the  Father  in  • 
the  Name  and  upon  the  promife  of  Chrift,  for  his  ho!y  Spirit ;  defire  it  upon  the  promife 
of  Chrift,  and  fo  you  will  receive  it ;  for  he  is  faithful  who  has  promifed  it  :  He  will  not 
deny  it  you  :  You  will  receive  it  meß  certainly  ;  only  give  yourfelt  wholly  up  to  him,  that 
is  the  greaceft  and  chiefeft  [thing  :]    Commit  all  to  his  will,  and  when  you  have  it,  that' 
will  teach  you  fufficiently  what  you  are  to  do  :  He  teacheth  you  to  fpeak  :   He  gives  you 
a  mind  and  knowledge  and  undcrftanding  how  to  behave  to  yourfelves :  Be  not  careful 
after  what  manner  you  fliould  do  a  thing  when  you  are  to  deal  with  Men  ;  but  comrrrif 
all  your  doings  to  him,  he  will  do  that  in  you  well  enough  which  is  "vjoell  pleafmg  to  God  ; 
and  though  you  fhould  be  in  a  burning  Zeal,  and  fliould  bring  fire  from  Heaven  from  the 
Lord  of  Lords  upon  the  wicked,  yet  it  is  acceptable  to  him,  for  the  wicked  have  awaken- 
ed and  kindled  it. 

42.  But  go  on  in  the  Power  of  God,  and  then  all  your  doing  is  wdl  pleafing  to 
God;  for,  that  any  <iif/^Wj  i6/,T.yfi^againft  his  hnemy,  u^on  neceffity^  without  any  other  in- 
tent or  deßre^  that  is  not  againft  God  ;  for  he  who  has  his  houfe  on  fire  may  quench  it  ; 
yea,  God  has  given  lea,ve  to  Ifrael  to  dtfend  themfehes. 

43.  But  he  that  caufes  inA.  begins  a  war,  he  is  the  Devil's  Officer  ;  for  all  wars  are  dri- 
ven on  by  the  Anger  of  God,  wherein  the  Devil  dwells  :  God  has  not  been  the  Author 
of  wars,  for  he  created  us  in  Love,  that  we  fiiould  dwell  together  in  Paradife  in  friendly 
Love,  as  loving  Children,  but  the  Devil  grudged  us  that,  and  led  us  into  the  fpiritof  this 
world,  which  has  awakened  all  wars  and  mifchief  in  the  Anger  of  God,  fo  that  we  hate 
and  murther  ourfelves. 

44.  Seeing  then  we  are  thus  begirt  with  Enemies  in  this  valley  of  Mifery,  fo  that  we 
grow  among  thorns  and  thiftles,  therefore  we  ought  to  watch  ;  for  we  mull  watch  alfo 


Chap.  rs.  Of  the  true  Clmßian  Life.  139 

over  the  Enemy  which  we  cany  in  our  Bofom,  'viz.  our  mind  and  thoughts,  for  that  Is 

the  word  Enemy  ;  alfo  the  Devil  has  his  '  Den  of  Thievery  therein,  and  there  is  required  '  Or  Fort  of 

great  labour  and  toil  to  ca^ft  out  that  Devil :  He  flips  many  times  into  our  Mind,  and  Prey. 

leads  us  on  in  fmooth  delightful  hypocritical   ways,  fo  that  vve  fuppofe  we  are  in  God, 

and  that  our  ways  are  Right :  There  we  fliould  conftandy  have  our  Touchftone  with  us, 

which  is  the  Blcffcd  Love  towards  God  and  Man  :  We  fliould  not  take  pleafure  in  ourfelves, 

but  we  fliould  be  of  fuch  a  Converfation,  that  God  and  Man  may  take  pleafure  in  us  for 

cur  virtue  ;  [felf-fceking  muit  be  quenched,  and  true  Refignation  and  felf-denial  muft 

grow  and  flourifh.j 

45.  /ind  when;  we  thus  converfe  in  the  Love  and  the  Righteoufnefs  of  God,  and  in 
the  Obedience  of  Faith,  then  we  put  on  Chrift,  who  fetteth  the  fair  orient  Crown  of 
Pearls  upon  us,  viz.  the  Crown,  the  Myflerium  Magnum  :  He  crowns  us  wich  his  wif- 
dom,  fo  that  we  know  his  Wonders,  which  we  were  blind  in  before,  as  it  has  happened  to 
this  Hand,  which  before  the  time  of  the  'Tenth  Number,  when  it  was  yet  in  the  unit.,  was 
as  fimple  in  the  Myfhery  as  the  meaneft  of  all  •,  but,  as  the  Gold  muft  be  tried  in  the  Fire, 
fo  alfo  it  happened  to  this  hand  :  Corruption  and  Putrefadlion  was  not  wanting:  Every 
one  would  needs  tread  the  fimple  child  under  foot  •,  where  was  the  firft  time  that  a  Gar- 
land was  fet  upon  it ;  O  what  great  labour  and  toil  did  the  Devil  take  that  he  might  fully 
it !  O  how  biify  was  he,  which,  when  I  think  upon,  I  very  much  wonder  and  thank  God 
w4io  has  preferved  me  !  O  how  he  beßirred  himfeif,  that  he  might  tear  the  Garland  in 
pieces  !  O  how  eager  was  he  with  Antichrift,  in  putting  him  on  to  perfecute  this  hand, 
that  every  one  might  abominate  it !  But  it  happened  to  the  Devil,  as  about  Chrift,  when 
he  fo  fet  on  the  Pharifaical  Antichrift,  that  they  crucified  Chrift,  then  thought  the  Devil, 
he  is  gone  nozv,  I  ftiall  be  quiet  enough,  and  not  be  troubled  with  his  Doftrine,  which  de- 
ftroyed  my  Kingdom  ;  fo  alfo  here  -,  but  he  thereby  awaked  thtfirfl  ftorm  :  Chrift  ftorm- 
ed  his  Hell,  and  took  him  captive  in  the  Anger,  and  fo  his  Den  of  Robbery  was  firfi 
opened  by  this  hand,  which  he  ftiall  never  be  able  to  fliut  up  again,  but  it  ftiall  ftand  open 
till  his  judgment :  This  we  write  for  an  Example  to  the  Reader,  that  he  may  know  what 
he  muft  expedt  in  this  way,  even  nothing  elfe  butfcorn  and  reproach. 

46.  But  be  of  good  courage,  you  dear  Children  of  God,  do  but  help  to  wreftle  faith- 
fully and  valouroufly,  for  we  all  wreftle  in  this  life  for  an  Angelical  Crown^  which  Lord 
Lucifer  had  upon  his  head.  And  how  can.  he  be  but  angry,  who  has  loft  his  Country  and 
Kingdom,  when  another  comes  and  takes  his  Crown,  and  throws  him  to  the  Ground, 
and  holds  him  Captive  ? 

47.  But  wreftle  courageoudy,  you  dear  Children  of  God,  it  is  but  for  a  little  whiky 
and  then  we  ftiall  get  the  Scepter  and  Crown  :  It  is  better  to  be  a  Lord  than  a  captive 
flave  and  fervant :  The  fufferings  of  this  world,  if  they  cannot  be  avoided,  are  not 
worthy  to  be  called  fufferings  in  refpedt  of  the  great  Glory,  which  fhall  be  manifefted  on 
us. 

48.  We  ftand  here  between  Heaven  and  Hell,  in  a  field,  and  there  grows  either  an 
Angel,  or  a  Devil  out  of  us :  Now,  therefore,  if  any  one  has  a  Love  to  the  Kingdom  of 
Heaven,  and  would  fain  be  an  Angel,  he  ought  to  look  well  to  himfeif:  It  is  foondone 
with  a  Man  :  Thou  haß  freewill,  whitherfoever  thou  inclineft,  there  thou  art :  IVhatthou 
fo-weß,  thai  thoußdalt  alfo  reap  :  Let  this  be  told  thee  [for  a  warning.] 


T  2 


140 


Of  Chrißs  Teßaments, 


Chap.  13. 


The  Thirteenth  Chapter. 


♦Baptifmand  QJ  Chr'iß  s  moß  precious  *  Teftaments,  thai  Fair  Garland  of  Pearls 
of  the  Noble  Highly  Precious  Stone  '  of  The  Great  Myftery, 
and   Philofopher's  Stone,  which  the  Ajitichrißian  Church  dances 


Supper. 
»  Myflerii 
Magni  iä  La' 

ihorum.  about,    and  is  ever  feekhtg  it^    but   not  in  the  Right   Ground 

and  Place. 


Note, 


Or  Hole. 


I  •  K^ß^^^i^C^  N /y&/V  5/(?»^  there  lies  hidden,  whatfoever  God  and  the  Eternity,  alfo 
^  ^^v  ^  Heaven,  the  Stars,  and  Elements  contain,  and  are  able  to  do  :  There 
*§  ^  I  V  ^  never  was  from  Eternity  any  thing  better  or  more  precious  than  this, 
^  rf  V  ^  and  it  is  offered  by  God,  and  beftowed  upon  Man  ^  every  one  may 
^  '^^  ^  have  it  that  does  but  deftre  it ;  it  is  in  a  fimple  form,  and  has  the  power 
k.^¥BS^J«(  of  the  whole  Deity  in  it. 

<2.  Chrift  faith,  /  have  the  water  of  Eternal  Life,  whofoever  thirfieth  let  him  come  to  me 
una  drink  of  it  for  nothing,  it  fhall  flow  in  him  into  a  fountain  of  Eternal  Life,  and  whofo- 
ever drinketh  thereof  fhall  never  thirfi  any  more  :  Chrift  gives  us  his  flcfli  for  food,  and  his 
blood  for  drink :  We  fhould  eat  his  flefh  and  drink  his  blood,  and  then  he  will  continue 
in  us,  and  we  fhall  continue  in  him  -,  where  he  is,  there  fhall  we  be  alfo,  both  here  and 
there  [in  the  other  Life  •,]  *  for  he  will  be  with  us  always  unto  the  end  of  the  world  :  He 
will  not  let  us  his  children  want ;  as  a  father  cares  for  his  children,  fo  He  careth  for  us  ; 
and  though  a  father  perhaps  fhould  forfake  his  children,  yet  he  tvill  never  forfake  us :  for 
he  has  imprinted  us  in  his  hands  ftruck  through  with  nails,  and  received  us  into  the 
'■  wound  of  his  fide,  out  of  which  did  run  water  and  blood  ;  we  fliould  believe  and  trufl 
him,  as  his  precious  Word  has  told  us,  he  is  the  mouth  of  truth,  and  cannot  lie. 

3.  Hear,  thou  dear  Chrißianity,  open  thy  Mind,  and  let  not  Reafon,  which  is  with- 
out God,  lead  thee  aftray  :  Confider  this  well:  We  will  fhow  you  the  right  ground  and 
fcope,  without  conceits  and  opinions  :  We  will  fet  it  before  you  wholly  pure,  witJiout  fpot 
or  blemifh,  and  only  fhow  you  what  Chrifl  is :  We  will  bring  no  conceit  of  human  In- 
vention to  pleafe  any  Man's  Opinion  •,  neither  will  we  take  it  from  that  which  the  World 
iets  forth,  as  in  their  GlofTes,  but  we  will  fpeak  that  which  is  revealed  to  us  out  of  the 
Mouth  of  Chrifl,  and  what  his  Teflaments  are  in  ^  reality, 

4..  For  this  is  the  Jewel,  the  Noble  Stone,  which  the  Church  of  Babel  dances  about, 
and  about  which  fhe  raifes  wars  and  perfecutions  :  How  many  very  fcandalous  and  fcur- 
rilous  Books  and  Pamphlets  have  been  written  about  it  ? 

5.  This  is  the  true  'Jewel  of  the  Congregation  of  Chrift  •,  when  the  Church  of  Rome 
loft  it,  then  it  became  a  Bal>el,  and  the  Spirit  of  God  departed  from  her,  and  the  moft 
potent  Countries  towards  the  Eaft,  South,  and  Weft,  turned  away  from  her :  For  the 
ßevelatio!:w\d  thera,  faying.  If  thou  continueft  not  in  my  Love,  I  will  come  to  thee,  and 
take  away  thy  Candleflick  from  thee ;  which  came  to  pafs  thus  : 

6.  Europe  kept  the  Name  of  the  Jewel,  and  Jfia  the  Colour  of  it ;  but  the  virtue  of 
it  remained  fealcd  to  them  both,  for  they  were  both  departed  from  it :  They  grew  fat^ 

Frolic  days,  proud,  and  ftately,  and  would  be  Lord  over  the  Jewel :  They  only  fought  ''  good  days^ 
great  honour  and  glory  by  it ;  they  built  them  upon  it  a  brave  Gliftering  Eaithly  King- 


=  Or  in  Sub- 
fiance  indeed 


Chap.  13.  Of  Chrißs  Teßaments.  141 

dorn,  as  is  to  befeenby  the  Romiß  Babel,  which  they  do  as  Hypocrites,  that  they  may 
be  honoured  by  the  Congregation,  and  had  in  great  elleem.  That  which  Patd  and  the 
Apoftles  left  [behind  them,]  viz.  That  the  Congregaiton  ßould  abide  in  reverence  and  in 
Lo-üSy  and  that  the  Elders  which  behaved  thenijehes  well,  fbould  be  accounted  worthy  of  double 
honour,  (which  was  right  in  the  Congregation,  to  do  into  them  that  behaved  themfelves 
well,)  this  theyufurp  to  themfelves,  into  their  own  Power  in  [a  way  of]  Compulfion  :  Men 
muft  perform  it  to  them,  though  they  be  no  way  worthy  of  it ;  and  becaufe  they  could 
not  handlomely  ufe  any  other  fword,  therefore  they  made  to  themfelves  a.  falß  fword, 
viz.  the  *  Ciirß  [of  Excommunication,']  and  that  fliould  make  Mtnreverence  their  holinefs,  •  Cenfur*» 
that  they  might  not  feem  to  be  bloody  Executioners  themfelves,  jufl  as  the  Pharifces  did, 
who  delivered  Chrift  up  to  Pilate  -,  fo  thefe  alfo,  they  are  lb  devout  in  fhow  and  appear- 
ance, [they  will  fhed  no  blood  with  their  own  hands,]  but  their  heart  is  a  Devil :  They 
fiir  up  the  Magiftrates  upon  their  Devili'Ti  *  Ciirfe  of  Excommunication,  who  muft  be 
their  Executioners  to  execute  what  their  Devilifh  Heart  has  concluded  upDn. 

7.  O  dear  Princes,  open  your  Eyes ;  your  Office,  if  you  do  that  which  is  right,  is  m- 
dced grounded  in  Nature  j  but  th.eir  fi6tions  and  conceits  are  not ;  therefore  be  not  Execu- 
tioners under  them  :  See  with  your  own  Eyes,  you  Ihail,  and  muft,  at  the  Jaft  Day,  give 
an  account  of  your  Office  ;  be  not  led  about  without  H,yes,  blindfold  -,  you  ßiould  fee  with 
your  own  Eyes :  You  are  the  true  Heads  of  the  Congregation  :  The  Lambs  of  Chrift 
are  com.mitted  toyour  truft;  the  Priefts  are  but  Elders  in  the  Congregation,  if  they  walk 
rightly  before  them,  and  give  good  Example  to  the  Congregation  by  their  good  Doc- 
trine, Life,  and  Converfation,  and  then  honour  and  re/pea  fhould  be  given  to  them  as 
Elders  of  the  Congregation  of  Chrift ;  not  that  they  are  Lords  over  the  Congregation,  but 
ßrvants  of  the  Congregation :  They  ftiould  have  the  Spirit  of  Chrift,  and  blefs  the  Con- 
gregation, and  the  Congregation  fliould  give  themfelves  up  with  them  into  one  Love,  in- 
to one  Will,  and  fo  pray  i^nAßng,  and  /peak  together  oi  God's  Love  and  Wonders,  that 
fo  there  may  be  one  Spirit,  one  Heart,  in  one  Will,  and  fo  the  weak  may  be  helpdhy  the 
Prayer  and  Faith  of  the  ftrong. 

8.  The  Congregation  Ihould  incline  their  Ear  to  the  fpeech  of  the  Elders,  who  are 
flrong  and  powerful  in  the  Spirit,  and  fhould  receive  the  Word  of  the  Spirit  with  earneft 
defire  :  The  Elders  fliould  teach  with  meehiefs,  and  deal  with  the  Congregation  as  with 
their  cw»  Children,  they  fhould  inftruft  them  ui  their  teaching  and  reproving  with  mo- 
deft  admonidon  :  They  ftiould  not  bring  bitter  Hearts  into  the  Congregation,  in  fend- 
ing forth  reproaches  againft  the  weak  children,  that  the  feeble  be  not  quite"  difcou- *  Afraid  antt 

raeed.  difheartened,. 

9.  But  he  that  defpifes  the  CöA/^r^^^/y^«  of  Chrift,  and  departs  from  the  Cirz/^z'^Ä-w^j,    "^  ^ui^  e  • 
they  ftiould  privately  warn  and  admoniPn  fuch  a  one:  If  he  will  not  regard,  then  they 

have  the  Curie  [or  Excommunication]  of  the  Spirit  to  bind  him  in  Hell  in  the  Anger  of 
God,  that  Satan  may  '  vex  his  Heart,  till  ne  turns  and  repents  :  For  the  Congregation '  DiTquiet  his 
hath  in  Chriß  Great  Power,  they  have  the  Key  to  open  and  fhut  -,  but,  as  is  mentioned  ^^"'  y^^^ 
before,  the  Pricfl  alone  has  not  the  Power  :  No,  he  has  it  not  alone,  for  he  is  but  the  fer-     "^"^   ' 
vant  of  the  Congregation  :  The  meaneft  of  them  all,  if  he  is  8  faithful,  has  as  much  au-  «  A  Believer 
thority  in  the  Curfe  or  Excommunication  as  the  greateft  ;  for  we  are  all  Members  of  the 
Body  of  Chrift  :   If  the  meaneft  of  al!  fhut  any  out  of  the  Congregation  in  the  Curfe  of 
Excom.munication,  if  the  party  li  gjiiliy,  then  he  is  in  [or  under]  the  Curfe  or  Excom- 
munication ;  but  if  the  party  has  zvrong  done  him._  then  he  is  in  the  Curfe  or  Excommu- 
nication w^o  ^.y  ^öw  a/;« /,!>?  rorö;/»-,  who  h^s  belied  him  :  Therefore  look  to  it,  you  El- 
ders, condder  what  you  do,   and  do  not  make  the  Congregation  of  Chrift,  which  Chrift 
has  dearly  purchafed  with  his  blood,  to  ''  fcandalize  one  another,  elfe  you  yourfeives  are  ^  Reproacfe, 
in  [or  under]  the  Curfe  of  ExconimurJcaticn,  and  are  without  the  Congregation  of  Clirift.  °^  oSsmL. 


Of  Chrtß's  Teßamcnts. 


Chap.  13. 


142 

'  Try  and  ex-  i  Search  and  confider  before-hand  ere  you  judge,  -what  Spirit's  child  he  is  wkom  you 
amine.  judge  :  Try  his  Spirit  before-hand,  for  many  are  zealous  out  of  Igncrance,  whom   you 

•t  Bear  with     fhould  ''  inilru(5l  and  receive  :  You  know  not  what  God's  Spirit  gives  to  every  one  ;  for  he 
him,  and  help  hath  many  and  fundry  Gifts  :  Judge  all  in  the  way  of  Love  ;  be  not  rigid,  be  not  furious, 
"~"  ""  ftern  and  obftinate  ;  Inftrudt  the  fimple  in  meeknefs,  that  he  may  place  his  dehght  in  the 

Congregation  ;  for  fuch  were  Chrift's  Apoftles,  your  Predecejfors  :  They  taught  in  fuch  a 
manner,  and  inltruded  the  Congregation  by  good  Example,  Doftrine,  and  Life. 


Kim  up. 


\Co7icernJng  the  Lord's  Supper.] 


1  Or  Eafter 
Lamb,  or 
PafTover. 
"  Or  Type. 


•  Deeply, 
accurately. 


Note. 


10.  When  they  met  together,  and  made  known  the  Wonders  of  the  LORD,  and 
'iat  together  with  a  fervent  Spirit ;  tlien  after  Exhortation  one  of  another,  they  diftribu- 

ted  the  Lord's  Lad  Supper,  as  he  had  commanded  them  :  They  took  Bread  and 
brake  it,  and  eat  of  it,  and  thereby,  and  therewith,  have  Commemorated  the  Lord's 
Death  ;  in  Hke  manner  alfo  they  took  the  Cup,  and  drank  of  it,  and  Commemorated 
the  fhedding  of  his  blood  •,  faying  one  to  another,  Take,  and  eat  the  Lord's  Body,  which 
was  giz'en  for  us  on  the  Crofs. 

11.  So  alfo  they  did  with  the  Cup,  they  took  it  in  their  hand,  and  drank  of  it ;  for  the 
uppermoft  of  the  Congregation  began  and  faid  to  the  other,  Take  the  Cup  and  drifik  the 
Blood  of  Chrifi  our  Lord,  which  he  hath  ßjed  for  us  on  the  Crofs  for  the  Remiffion  of  fins, 
and  commemorate  his  Death,  and  the  ihedding  of  his  Blood,  until  he  comes  again  to 
Judgment,  and  brings  us  into  himfelf. 

12.  This,  dear  Children,  was  the  true  Jpoßolical  praftice,  and  the  Laß  Supper  of 
Chriß  was  even  fo ;  for,  when  Chrift  had  inftrufted  and  taught  his  Difciples,  he  began 
(after  Supper,  when  they  had  Eaten  the '  Pafchal  Lay,ib,)  the  right  Eating  of  the  Pafchal 
Lamb,  and  gave  them  that  Pafchal  Lamb  to  eat,  of  which  the  firft  inftituted  by  Mofes 
was  but  an  Image  and  a  ""  Shadow-,  for  he  gave  them  his  heavenly  body  to  eat,  and  his 
heavenly  blood  to  drink,  which  he  had  introduced  into  Mary's  Womb  in  the  Eternal 
beginninglels  Heavenly  Virgin  of  God,  in  the  Pure  Chafte  Immaterial  [Virginity,]  with- 
out fpot  or  blemidi,  and  had  affumed  it  from  his  Earthly  Mother. 

or  13.  You  ought  "  highly  to  underftand  this :  He  gave  not  his  Difciples  the  Earthly 
fubftance,  which  did  but  hang  to  Chrift's  Body,  in  which  he  fuffered  Death,  which  was 
delpifed,  buffeted,  fpit  upon,  Icourged,  and  flain,  for  then  he  had  given  them  the  mortal 
fiefb  ;  but  he  gave  them  his  holy  Body,  his  holy  flefh,  which  hung  alfo  on  the  Crofs  in 
the  mortal  fiibßance,  and  his  holy  blood  which  was  fhed  together  with  the  mortal,  as  an 
immortal  flefli  and  blood  which  the  Difciples  received  into  their  Body,  which  was  put  on 
to  the  foul  as  a  new  body  out  of  Chrift's  body,  whereby  the  Difciples  were  capable  of  [re- 
ceiving] Chrift,  and  became  Members  of  his  Body. 

14.  You  muft  not  underftand  it  thus,  that  Chrift's  Difciples  took  a  piece  of  the  out- 
ward Body  of  Chrift,  viz  of  his  Earthly  Body,  and  put  it  in  their  mouths,  and  chewed 
it  with  their  outward  Earthly  Teeth,  and  fo  fwallowed  it  down  into  their  Bellies  :  No, 
this  is  apparent,  in  that  he  fat  with  them  at  the  Table,  and  did  not  divide  his  outward 
Body. 

15.  *  But  Note,  As  the  Deity  had  conceived  in  its  will  the  Image  which  God  created 
in  his  Virgin  of  his  Wonders  and  Wifdom,  and  brought  theßeßo  and  blood  together  with 
the  Eternal  Tin£ltire,  in  which  the  foul  lives,  (viz.  the  Etern.il  Fire  which  reaches  into 
the  Deity  after  the  fubftance  of  the  Majefty,  and  allays,  fills,  and  ftrengthens  itfelf  there- 
with,) OMX.o'i  Mary  in  the  Virgin  into  the  Holy  Ternary^  into  which  the  Word  gave  it- 
felf, (as  a  life  in  the^Tindlure  of  the  Eternity,)  and  became  the  (piric,  life,  and  virtue.of 


Ghap.  13*  Of  ChrijTs  Teßaments.  I43 

that  flefl),  which  fprouteth  out  of  the  Tinflure  of  that  fire  of  the  foul ;  for  the  Spirit 

was  in  the  Word,  and  the  Word  was  the  Power  or  Virtue,  and  out  of  the  virtue  fhone 

the  Light  of  the  iVIajefty,  and  the  Kingdom,  with  the  power  of  this  ivorld,  hung  to  °  it  •  The  Spirit. 

alfo  as  its  proper  own,  whic-h  was  generated  out  of  the  Virgin  of  its  Wonders  and  Wif- 

dom  out  of  the  Eternal  Center  of  Nature,   wherein  alfo  Mary  ftnod,  with  the  outward 

virtue  and  life,  with  the  outward  flefh  and  blood  :  So  alfo  in  fuch  a  manner  as  this,  has 

Chrift  the  true  Son  of  God,  [and]  our  Brother,  given  to  his  Difciples,  his  body  to  eat, 

and  his  blood  to  drink. 

16.  And  as  God,  in  his  heavenly  Virgin,  (out  of  which  tne  heavenly  Subftantiality 
is  difcovered,  and  attaineth  fubftance  in  the  Tinfture  of  the  Fire)  is  a  fubflance  -,  which 
i'ubitance,  God  (with  the  Word  and  Heart,  with  the  receiving  in  of  the  Tindhire  out' 
of  Marfs  blood,  in  which  the  foul  dwelt)  did  with  the  v/ord  Fiat,  as  with  the  Eternal 
aftringent  Matrix,  comprehend,  and  let  them  together  become  flefh  and  blood  after  a 
human  way  and  manner  i  (underftand,  as  the  Eternal  Subftantiality,  v/ith  the  vnfdom, 
viz.  the  Eternal  Virginity,  has  given  itfelf  into  the  perifhed  Tiniflure  and  Matrix  of 
Mary,  wherein  was  the  Promifed  Word,  which  gave  itfelf  alfo  in  the  Eternal  Subftan- 
tiality into  the  perifhed  Tincture,  [or  life,]  and  fo  became  a  Ncjo  Man,  being  ftrange 
and  unknown  to  the  Earthly  Man,)  fo  this  New  Body  of  Chrift,  (underftand  the  in- 
ward '  Chrift,  which  the  outward  Man  which  was  mortal  covered,)  gave  itfelf  under  p  Chrißus,' 
Bread  and  \Vine,  as  an  Outward  [thing,]  into  the  Tinfture  of  the  Souls  of  the  Apoftles, 

and  became  Man  in  the  Apoftles  in  the  Tinäure  of  the  foul;    and  that  is  the  New  Body 

which  Chrift  bath  brought  us  from  Heaven  ;  [of  which  he  fiaid.  None  goeth  to  Heaven.^ 

hut  he  that  is  come  from  Heavens]  fo  that  when  we  wholly  yield  up  ourfelves  to  him 

in  Obedience,  and  with  our  old  will  go  out  from  ourfelves  into  his  Will,  and  fo  come 

into  Chrift's  Congregation,  and    defire  his  fiefh  and  blood,  with  all   his   benefits,  then 

he  giveth  us  this  body  and  blood  to  eat  end  to  drink,  which  the  inward  Man  born  of  God 

receives  :    for  the  Body  of  Chrift  is  ■*  every  where  prefent  in  Subftance  :    it  containeth  '  Omniprafevs 

the  Second  Principle :  [that  is,  the  Angelical  world,  according  to  which  God  is  called  ^0«'"/"^- 

Mcrciful,  and  the  Eternal  good.]  fßm  Corpus, 

17.  For,  to  fay  that  Chrift  feededi  the  Soul  with  Spirit  levV^ra?  Body,  is  not  true; 
the  Holy  Ghoft  makes  not  a  Principle,  but  the  Eternal  Subftantiality  in  which  the  Ho- 
ly Ghoft  dwells,  and  goes  out  from  tlience  in  a  form  of  many  thoufand  innumerable 
Effences,  even  that  which  is  fo  gone  forth,  is  the  Virgin  of  Chaftity^  viz.  the  Eternal 
Vvildom,  in  which  all  the  Wonders  of  this  world  wefe  beheld  from  Eternity. 

18.  Underftand  us  right,  according  to  its  high  and  precious  worth-,  That  Subftantia- 
liiy  wherein  the  Virgin  of  God  confifteth,   Adam  had  on  him  :    for  the  Spirit  of  this  • 
work!  was  given  him,  and  breathed  into  him  therein  ;    but  the  EfTences  v^^erc  Paradi- 
fical,  and  fprung  up  through  the  [one  pure]  Element,  which  the  Subftantiality  con- 
tains, and  that  Subftantiality,  the  Spirit  of  this  world  in  Adam,  took  into   itfelf,    into  - 
its  Power,  [as  the  Water  takes  the  Light  (in  a  flaming  red  hot  Iron)  into  it,  and  . 
quenches  it.] 

19.  Firft  the  Heavenly  Subftantiality  had  the  Power  [or  predominancy,]  but  after- 
wards, when  Adam  went  back  with  his  luft  into  the  Earthly  [Subftantiality,]  then  the 
Earthly  [Subftantiality]  got  the  Power  and  Predominancy,  and  that  is  the  caufe  that 
our  periflied  heavenly  Subftantiality  is  become  Earthly  :  and  therefore  muft  God  with  . 
the  heavenly  fubftantiality  in  iis  become  Man,  and  in  the  Heavenly  Virgin  and  in  the 
Earthly,  God  is  become  Man,  and  has  put  on  upon  our  fouls  the  heavenly  Subftanti- 
ality again,  viz.  his  heavenly  body:  yet  our  Earthly,  muft  pafs  away,  but  the  Hea- 
venly remains  ftanding  for  ever. 

20-.  And  yet,  neverthelefs,  we  are  captivated  poor  finners  with  the  old  Adam,  into  which  i 
4 


14+  Of  Chrißs  7'eßaments.  Chap.  13. 

the  DcvU  has  an  entrance,  and  we  go  many  times  out  from  the  fair  Image,  underftand, 
the  foul  turns  its  will  often  into  the  Outward  Man  ;    and  therefore  God  has  appointed 
'  The  Lord's    /^;j  '  Teßanwit,  fo  that  when  we  turn  again  to  him,  he  then  gives  our  foul  the  New 
"PP"'  Garment  again,  viz.  the  New  Body,  and  renews  and  feeds  it, 

2 1.  He  that  once  getteth  the  Body  of  Chrift,  it  departs  not  from  him,  unlefs  he 
fpoils  it  as  Jdam  did  •,  it  is  only  covered  with  the  old  Adam,  and  morever  palfeth  into 
the  Myftery ;  and  ic  is  very  polfibie  for  the  foul  to  go  out  from  it,  therefore  tbe  foul 
Ihould  not  be  fecure  or  carelefs,  but  ivatchfttl. 

22.  Therefore  know,  chat  Chrift  gave  his  DifcipJes  his  True  All-prefent  Eternal  Di- 
vine Body  to  eat,  and  his  Blood  to  drink,  out  of  which  the  Holy  Ghoft  proceedeth ; 
and  the  Inward  Mouth  which  received  it  was  the  defirous  willing  of  their  fouls ;  for  the 
foul  of  Man  hungers  and  thirfts  continually  fince  the  heavy  fall,  after  fuch  flefh  and  blood, 
and  puts  the  fame  on  as  the  Garment  of  God  •,  for  the  foul  in  itlelf  is  a  Spirit,  and  has 
need  of  a  Body,  and  there  it  attains  a  body,  a  new  Eternal  incorruptible  body  into  the  old 
Adamical  Body. 

23.  Thus,  you  are  to  know,  the  bread  yih^ch.  Chrift  gave  to  his  Difciples,  was  that 
which  the  outward  Mouth  took,  and  gave  to  the  belly  i  but  the  word,  whereof  Chrill 
faid.  Eat,  this  is  my  Body,  that  fame  word  was  the  Eternal  body  of  Chrift,  and  had  hea- 
venly flelh  and  blood  in  it,  and  that  the  foul  received,  as  a  New  body  -,  and  thus 
there  was  at  once,  in  the  hand  of  Chrift,  two  Kingdoms,  viz.  a  Heavenly  and  an 
Earthly. 

24.  But,  you  muft  know,  that  the  Heavenly  cannot  be  comprehended  or  carried  forth 
by  the  Earthly  ;  for  the  heavenly  Man,  viz.  the  heavenly  Body  of  Chrift,  which  was  in 
the  outward  Chrifl,  that  all  at  once,  and  in  Eternity,  alfo  filled  the  Angelical  world,  viz. 
the  fecond  Principle  of  God ;  fo  that  without  that  fame  bodily  fubftance  God  is  not  known 
at  all,  for  the  power  of  the  Deity  has  manifefted  itfelf  therein,  and  yet  the  outward  Image 

*  Note.  remains  ftanding  ;  *  fo  that  in  Heaven  Men  fee  the  Human  Nature  palpably  and  appre- 

henfively  ftanding  in  that  form  it  was  in  here  upon  Earth  :  Thou  feeft  nothing  elfe  in 
it  but  the  Majefty  of  the  Clarity  of  the  Brightnefs,  which  filleth  the  Angelical  world ; 
and  wherefoever  now  the  Majefty  is,  there  is  the  Subftantiality  of  Chrift  ;  for  the  Heart 
and  Word  of  God  has  united  it  in  the  Subftantiality :  As  we  confider  that  the  Word  is 
everywhere,  fo  is  the  Subftantiality  (the  body  of  the  Word)  [every  where,]  though  in- 
deed without  Image  ;  for  the  Creature  has  only  the  [formation  or]  Image. 

25.  Behold,  I  give  you  a  fimilitude  :  Confider,  all  things  are  created  out  of  the  Wa- 
ter, and  in  the  Water  was  all  Power  and  virtue  -,  for  you  find  that  all  things  have  Water, 
though  it  be  a  very  Stone,  or  Flefh,  or  whatfoever  it  is ;  but  the  Sulphur  is  therein 
v?ith  the  power  of  Nature,  which  forms  the  Subftantiality. 

26.  Now,  behold,  in  the  whole  Deep,  there  is  nothing  but  Water,  Air,  and  Fire, 
out  of  which  there  is  the  Subßance,  viz.    the  Body  or  the  Earth  [come  to  be.] 

27.  Now,  you  fee  very  well,  that //^^  A^«  (being  but  one)  caufeth  that,  and  is  alfo  the 
virtue  and  majefty  in  this  Elementary  Subftance  :  It  all  belongs  to  the  Sun,  and  all  defires 
the  Sun,  and  the  Sun  with  its  virtue  affords  the  Dominion  [or  Governmentof  every  thing 
in  the  Univerfe.] 

2S.  See,  and  confider  this  in  a  fimilitude  :  God  is  the  Eternal  Sun  in  the  fecond  Prin- 
ciple :  Underftand  the  Heart,  Splendor,  Virtue,  and  Majefty  -,  and  the  Elements,  Fire, 
Water,  and  Earth,  are  (fpoken  by  way  of  fimilitude)  [as  it  were]  God  the  Father  :  Now 
the  Sun  ftandeth  there  as  a  Body,  as  indeed  it  is,  which  refembles  the  Creature  Chriß ; 
and  the  whole  fubftance  of  the  four  Elements  refembles  the  Suißantialtty  o(  the  Creature, 
wherein  the  fplendor  of  the  Sun  Ihineth  :  The  Sun  refembles  the  Word  and  the  Majefty ; 
2  and 


Chap.  13.  Of  Chriß's  TeßameJüs.  14^ 

and  the  four  Elements  refemble  the  virtue  of  the  Body,  and  the  Father,  out  of  which  the 
Son  fliineth. 

29.  Therefore  know,  t\\:iX.\n}rit7LVcn,  every  where  all  over.  Is  the  Father's  virtue  or 
power,  and  in  the  virtue  the  Word  ;  and  the  Word  has  the  fubftantiahty,  which  belongs 
all  to  the  Perlon  of  Chrift  ;  for  Chrifl  llandeth  in  the  Father  [asj  an  Image,  as  the  Sun  in 
the  h-kments. 

30.  If  God  fliould  once  open  himfelf,  the  whole  zvorld  wctld  be  -mere  Sun  ;  for  the  Deep 
receives  the  fplendor  of  the  Sun  •,  or  elfe  if  there  v/as  no  fuch  thing  in  the  Deep  as  the  Sun 
is,  the  Deep  could  not  receive  the  Light ;  but  thus  it  defires  its  like  :  And  thus  it  is  alfo 
in  Heaven  :  The  Son  is  every  where  in  the  Father,  and  is  become  Man  :  The  Total 
Holy  Number  Three  without  end  and  fubftance,  \m  nianifefled\x.k\i  in  an  Image  in  fub- 
ftance,  and  that  is  Ch}-iß,  and  we  are  his  Members :  We  are  God's,  if  we  continue  in  him  ; 
he  is  our  Fountain,  our  Light,  and  we  are  his  Stars  :  He  gives  us  his  Body  and  Virtue, 
and  his  fplendor  for  [our]  l>ight. 

3 1.  Thus  he  feedech  us  here  upon  Earth  in  the  Supper,  and  when  we  de_^re  it,  with  the 
virtue  of  his  Body,  and  with  the  fpirit  which  proceeds  from  that  virtue,  (for  that  is  the 
fpiritand  life  of  the  virtue  or  power,)  then  v,'e  receive  the  Total  Holy  '^  Number  Three:  '  Or  Trinity. 
The  fubftantiahty   has  Sulphur,  underftand  the  Body  of  Chrift,  that  is  the  Father,  and 

the  Sulphur  has  the  virtue  or  power  ;  and  in  the  virtue  is  the  Light  of  life  as  another  Per- 
fon,  and  out  of  the  virtue  in  the  Light  goes  forth  the  fmell  and  fpirit  of  the  virtue,  and 
is  not  comprizable  or  detainable  by  the  virtue,  and  yet  it  goes  forth  from  the  virtue,  and 
is  the  Holy  Ghofl. 

32.  Underftand  us  right  thus  :  We  receive  7tot  in  the  Supper  another  Creature,  with 
a  new  foul  ;  No,  but  we  receive  on  to  our  Soul,  the  Body  of  Chrift,  which  filleth  Hea- 
ven, and  is  already  [before-hand]  the  Eternal  Creature  :  The  foul  Eateth  Chrift's  flefh, 
and  drinketh  his  blood,  which  filleth  Heaven  ;  and  out  of  that  which  the  foul  receives 
and  eats,  there  grows  a  body  to  the  foul,  and  in  that  body  it  is  in  the  hand  of  God, 
and  can  at  the  End  of  the  world  go  with  that  Body  through  the  Fire  of  the  Anger  of 
Cod,  without  feeling  [of  it ;]  and  as  the  fire  cannot  lay  hold  on  Chrift  in  the  Number 
Three,  fo  not  of  us  neither ;  for  the  fire  receives  the  meeknels  [or  allay]  from  God^s 
meeknefs  and  ours,  and  becomes  in  us  changed  into  a  rifing  up  of  the  defire  of  Love,  (o 
that  our  fire  and  burning  in  us  is  a  mere  Love-defire  •,  for  it  comes  to  be  a  brightnefs  of  the 
Majefty,  and  thus  we  are  in  God,  and  the  Children  of  God,  Hallelujah,  Halklujah^ 
Jialklujah. 

\Co7tcernmg  the   Baptlfm.] 

33.  And  after  fuch  a  manner  Is  it  with  the  Baptifm  of  Children,  the  foul  confifting  In 
two  things,  viz.  in  Fire  and  Water  ;  for  the  blood  has  two  forms,  viz.  fulphur  and  wa- 
ter :  Sulphur  gives  Tincture  and  life,  for  it  gives  light,  which  is  the  burning  out  from 
the  fulphur,  and  that  is  life.  The  Phur  is  fire,  and  the  Sul  is  Light,  and  out  of  the 
Light  goes  the  Meeknefs,  which  draws  the  Phur  to  It  again,  and  quenches  its  fiercenefs 
therewith,  and  that  attrading  makes  the  meeknefs  fubßantial,  which  is  water  ;  and  Mer- 
cury makes  therein  the  Great  Life,  viz.  a  life  in  the  water,  and  the  Heavenly  Luna 
breeds  it,  that  it  turns  to  a  liquor  and  to  blood,  wherein  is  the  Center  of  Nature  with  fe- 
%'en  forms. 

34.  Now  obferve.  When  the  Seed  to  the  child  Is  fown,  then  the  Tindure  of  the  Fire, 
•uiz.  the  Man's  Tin<5ture,  is  fown  into  the  Tinfture  of  Venus,  out  of  which  {Toceeds  a 
twofold  Life i  viz.  a  fire-life  of  the  foul,  and  in  Venus  a  water-life  o:  tJie  Spiiit,  [or  a 

U 


J  ^6  ^f  Chrißs  l'eßaments.  Chap,  rj. 

Water- Spirit  Life,]  which  fpring  up  together,  and  become  a  Man.     And  thus  now  both 
Tinftures  in  /hiam  are  corrupted. 

35.  The  Tindure  of  the  Ibul  was  captivated  by  the  Eternal  Anger  of  God,  wherein 
'  IJacrciofmi.  the  Dcvil  fat,  and  the  Tinflure  of  the  Spirit  was  captivated  by  the  Spritus  '  Majoris 
Mundi,  the  Spirit  of  the  Great  World,  the  Spirit  of  this  world,  and  they  had  both  re- 
mained captivated  by  the  Devil,  if  the  Verbiim  Domini,  the  Word  of  the  Lord,  which  at 
length  became  flefii,  had  not  interpofed  in  the  midft  [as  a  Mediator.] 

30.  Therefore  has  God,  through  Chrift,  inftituted  '•Tivo  Teflamenis^  one  [Teflament] 
(for  little  Children)  in  the  Holy  bhoft,  who  performs  the  Office,  who  chiejl^  manages  the 
office  in  the  Bnptifm,  and  makes  in  the  water  of  the  foul  a  water  of  life  in  his  virtue  ; 
and  one  [other  Teilament]  (for  poor  finners  that  are  more  in  years,  to  underftand  it)  in 
the  Word  of  Life,  as;'«  Fiejh  and  Blood,  v/here  the  Word,  172.  the  Heart  of  God  chiefly  ma- 
nages the  Office,  and  feeds  with  his  body,  and  gives  his  blood  for  drink  ;  which  Teftament 
with  Flefij  and  Blood  belongs  to  the  Tindure  of  the  fire-lite  to  the  foul  ;  and  the  Teflament 
of  ivater  belongs  to  the  Spirit-life,  ^'/.^.  to  the  other  Tinclure,  and  yet  is  but  one  Man  :  But 
beforethe  Birth  of  Chrifl,  the  Devil  ufed  great  Treachery,  and  wrought  much  mifchief 
with  Man,  in  that  he  Ipiritually  pofleflld  them,  [as  may  be  read  concerning  the  Idol  Oracles,] 
and  here  [in  the  Baptifm]  his  trade  and  handicraft  was  laid  afide  •,  for  Chrifl:  erefted  for. 
the  Children  a  Laver  of  Regeneration  in  the  Holy  Ghoft,  (for  a  Child  hath  not  faith  as 
yet,  alio  there  are  very  few  that  learn  [or  are  taught]  what  Faith  is,)  that  there  might  be 
me  Teßament  that  might  preferve  poor  ignorant  Man. 

37.  Not  that  the  Holy  Gh.o^  alone  bapdfes,  indeed  he  chießy  manages  the  Office,  and 
takes  the  virtue  of  the  Number  Three  wherewith  he  Baptizes ;  and  lb  when  the  Baptizer 
faith,  /  baptize  thee  in  the  'Name  of  the  Father,  and  of  the  Son,  and  of  the  Holy  Ghofl  ; . 
then  the  Holy  Ghofl:  takes  hold  in  the  Number  Three,  and  Baptizes  in  the  \^'ater  of  the 
Soul,  in  the  Water  of  Life,  which  is  in  the  blood  of  the  Tinölure,  which  contains  the 
Spirit-life,  viz.  the  fecohd  Center  of  Nature;  and  fo  the  fpirit  of  the  foul  receives  the 

■  Of  the  Of-  virtue  "  and  Office  of  the  Holy  Ghoft,  and  here  lies  the  Ä'lyßerimi  Magnum,  [the  Great 
fi".  Myftery.] 

38.  Dear  Brethren  in  Babel,  do  not  fo  dance  about  on  the  outfide  of  the  Myftery,  en* 
ter  in,  or  elfe  you  are  not  the  Miniflers  of  Chrift  -,  if  you  cannot  apprehend  this,  yet  con- 
tinue in  the  Faith  on  the  Word  :  But  when  you  fay  Chrift's  Teftaments  are  only  f^gm  and- 
not  fuhfiancc,  then  you  are  the  Aniichriß,  and  deny  the  Deity,  and  are  not  capable  of  the 
Office  :  You  cannot  baptize  the  Child,  but   the  Congregation  of  God,  (which  hath  the 

•  A  Shep-      Faith,)  Baptizes  it  :  A  "^  keeper  of  fheep,  or  a  keeper  of  fwine,  that  fimply  believes 
herd,  or         that  baptifm  is  a  Great  hidden  Myftery,  wherein  the  Holy  Number  Three  Baptizes,  and 
Swineherd,      ^j^^^  himfelf  is  but  the  Servant,   Minifter,  or  Inßrimcnt,  which  performs  only  the  outward 
work,  he  in  his  fimplicity  baptizes  much  better  than  you  do. 

39.  You  great  School  Rabbies  and  Maßers,  that  fit  aloft,  let  this  be  told  you  :  There 
is  one  a-coming  who  will  baptize  you  with  the  fire  of  Wrath,  becaule  you  deny  his 
power  and  virtue:  You  have  a  hard  bit  [to  chew]  of  Chrift's  Teftam.ents  :  If  you  will 
not  go  forth  from  your  Councils  into  the  Temple  of  Jefus  Chrift,  you  muft  be  quite 
caft  away. 

40.  In  times  of  old  you  were  very  many  of  you  •,  for  you  propagated  j'ourfelves,  and 
pot  the  oiHce  of  Chrill :  But  you  arc  now  become  very  thin  in  Germany  -,  where  you  were 
a  tbcußfuT;  you  are  now  fcarce  a  hundred  of  you  :  If  you  will  not  leave  off  your  human 
Wit  and  your  own  Inventions,  God  will  fo  caft  you  away,  that  where  you  are  now  a 
hundred,  there  fliall  not  remain  ten  of  you,  nor  a  lefs  number.  Awake  from  your  fleep, 
kft  you  thus  go  down  into  perdition  into  the  Abyfs. 


Chap.  13.  Of  Chriß's  Teßanmits.  147 

41 .  You  fay  we  laugh  you  ro  fcorn  :  It  may  be  you  think  lb,  for  there  is  one  that  laiigli- 
eth  you  to  icorn  whom  we  know,  who  fliows  it  to  us:  He  will  lliddcnly  awake,  boiot 
fo  fecwe  and  carekfs  :  Confider  of  it  •,  for  none  taketh  any  thing  to  himfelf,  unleis  it  be 
given  him  of  God  ;  neither  vvill  this  be  fpoken  in  vain. 

42.  *'  O  beloved  and  worthy  Chriftendom,  obferve  it  well  :  Do  notfliy,  if  our  Teachers  »•  Not^ 
lead  us  nor  aright,  let  ibem  look  to  it :  O  no,  it  concerns  your  very  fclf,  it  will  cofb  the  lofs 

of  your  body  and  foul.  Dear  Cbrißendom  is  departed /;w»  all  the.  Apoftolical  Ordinan- 
ces, ^'irtue,  and  Power,  into  buman  Inventions  and  Inflitutions  %  and  inftead  of  Chrift's 
Kingdom,  there  is  a  Pompous,  Stately,  Hypocritical  one  fet  up,  by  Baptifm  and  the 
[Lord's]  Supper. 

43.  Men  fet  up  Ceremonies :  O !  if  they  had  kept  the  true  Faith,  and  had  (hown 
people  the  Divine  Way  into  the  New  Regeneration :  If  they  had  fliown  them  the  clear 
Countenance  of  God,  then  people  had  departed  from  their  fins  into  a  ""  Divine  Life.  ■=  Godly  or 

44.  But  thy  wit  and  fubtlety,  O  thou  Whore,  has  blinded  all  :  If  my  Eyes  had  not  i'ious. 
been  opened  by  God,  how  fliould  I  have  known  thee  ?  I  fliould  indeed  have  ftill  -wor- 
ßjtpped  thte  :  The  world  Hiall  feek  thee,  and  at  length  ^fe/ //'ff  •,  and  then  Europe  (hall 

be  a  Crown,  and  Jfa  the  »  Man,  and  Africa  the  Country,  and  a  fimple  Shepherd  fliall  ^  OrhuibanJ. 

lead  us  to  Pafture  :  If  thou  didft  underftand  this,  thou  wouldft  enter  into  thyfelf ;  but 

thou  wilt  be  blind  till  thou  art  recompenfed  :  As  thou  haft  poured  forth  affliftion,  fo  thou 

fink  drink  up  mifery  and  torment,  for  thou  haft  made  it  fo  very  great  as  it  is,  and  art  a 

wild  Tree^  and  ftialt  be  broken  oft':  There  is  no  remedy,  thy  own  wrath  cafteth  thee  to 

the  ground  •,  for  thou  art  v/cighed  in  a  Balance,  and  art  found  too  light,  faith  the  Spirit  of 

the  Great  JFonders. 

The  Magia  out  of  the  TVonchrs.    . 

45.  A  thing  which  grows  out  of  a  beginning,  has  beginning  and  end,  and  grows  no 
higher  than  that  thing  has  in  its  Nuraber  out  of  which  it  grows  ;  but  that  which  in  the 

''  One  Number  is  incorruptible,  for  it  is  but  one  and  no  more,  there  is  nothing  in  it  ">  Cr  Unit 
that  can  break  it  •,  for,  not  any  thing  that  is  one,  is  at  enmity  with  itielf ;  but  when  there  Numbei. 
are  t-ivo  things  in  one,  there  is  plain  contrariety  and  ftrife  ;  for  that  which  is  one  ftrives  not 
againft  itfelf,  but  draws  into  itielf,  andout  of  itielf,  and  remains  one,  and  though  it  feeks 
more  in  itielf,  yet  it  finds  no  more,  and  that  can  never  be  at  odds  with  itielf;  for  it  is  one 
thing,  whitherlbever  it  goes,  it  goes  in  one  will  -,  for  where  there  are  two  wills,  there 
is  divifion  or  feparation  ;  for  one  will  often  goes  inward,  and  the  other  goes  outward  •, 
and  then,  if  that  thing  has  a  Body,  then  that  Kingdom  o\- Government  in  that  Body  is  at 
odds :  And  fo  if  one  enters  into  the  other  with  Enmity,  there  that  is  a  contrary  will  which 
goes  in  againft  the  other,  and  then  therein  dwells  the  Third  Number ;  and  the  third  Num- 
ber is  a  Mixed  Ellence  out  of  the  firif  two,  and  is  againft  them  both,  and  will  be  its  o-zun, 
and  yet  has  alfo  tivo  wills  in  itielf  from  the  firft  tv/o,  one  whereof  tends  to  the  right  hand, 
and  the  other  to  the  left. 

46.  Thus  the  thing  rifes  up  from  two  into  many,  and  everyone  has  it  own  will,  and  If 
it  be  in  one  [only]  Body,  then  it  is  at  odds  with  itielf,  for  it  has  many  wills,  and  needs  a 
Judge  to  part  them,  and  keep  the  wills  in  awe  -,  but  if  the  wills  be  ftrong,  and  will  not  be 

kept  under  in  av/e  by  the  Judge,  but  go  out  aloft,  then  of  one  "Government  there  be-  «^  Or  King- 
comes  two,  for  that  which  is  flown  out  judges  or  rules  /'//^//'according  to  its  own  will,  dom. 
and  hates  the  tirft,  becaufe  that  is  not  in  its  will,  and  fo  there  is  a  firife,  one  defiring  to 
'  keep  down  the  other,  and  fo  it  elevates  itfelf  alone  in  one  fubftance,  and  if  it  cannot ''  keep  '  Quaih. 
down  the  other,  (though  it  makes  never  fo  much  oppofition,)  then  each  of  diem  increcfcs 

U  2  ■  . 


lUTt. 


f  r, 


148  Of  the  Chrißs  'Teßaments.  Chap.  13. 

'  .^'-'S''?^'  "'  '"■»  itfelf  to  Its  J/ighiß  '  Number,  and  is  always  in  flrife  againft  the  other  :  And  if  it  comes 
Picchot  Its  jQ  pj^(g^  jj^^j.  jj  ijg  grown  to  its  highefl  Number,  that  it  can  go  no  further,  then  it  enters 
"  "  into  itielf,  and  views  itfelf  to  i'ec  why  it  can  grow  no  further,  and  fo  it  fees  the  End  of  the 

Number,  and  fets  its  will  in  the  End  of  the  Number,  and  defires  to  break  the  band  or  li- 
mit afunder,  and  in  that  will,  (which  it  puts  into  the  End  of  the  Number,  wherewith  ic 
Foretelj.       will  break  it,}  the  Prophet  is  born,  and  he  is  its  own  Prophet,  and  "^  prophefies  of  the  Er- 
nines,  ^f.  J.QJ..  jj^  j.Ujg  \Vill,  that  they  cannot  go  further,  and  of  the  breaking  of  them,  for  he  is  born 
f-  Or  Dißur-    in  the  highelt  Number  of  the  Crown,  at  the  End  of  the  Limit,  and  fpeaks  of  the  ^  T'urba 
käme.  in  its  Kingdom,  how  it  fliall  have  an  End,  and  what  the  caufe  is  that  it  cannot  go  beyond 

its  own  Number,  and  then  he  prophefies  of  a  New  [Kingdom  or  Govermnent,]  which 
Ihall  be  again  generated  out  of  the  Breaking  ;  for  he  [the  Prophet]  is  the  Mouth  ofthat 
Kingdom,  [or  Government,]  and  points  at  the  contrary  tFill,  how  it  is  grown  from  one 
will,  and  how  with  its  own  defire,  it  is  gone  out  of  itfelf  into  many  wills,  and  dii'covers 
the  Pride  of  the  Kingdom,  [or  Government,]  and  the  Covetoufnefs  and  Envy  of  it,  and 
in  that  the  Kingdom  had  but  cne  Root  out  of  which  it  was  grown,  therefore  he  fhows 
the  Evil  Twigs  or  Branches  which  are  grown  out  of  the  Root,  which  are  the  diftradlion 
and  difturbance,  or  Turba  of  the  Kingdom,  which  deftroy  the  old  Tree,  and  take  away 
its  virtue  and  lap,  fo  that  it  mufl:  wither  away. 

47.  And  then  he  fliows  alfo  the  fal/Jjood  of  the  Twigs  and  Branches,  which  have  ta- 
ken away  the  virtue  of  the  Tree,  and  thrown  it  to  the  Ground.  They  fay  they  are  a  new 
Tree,  and  a  good  Kingdom,  [or  Government,]  and  vaunt  it  as  if  they  were  dränge 
Guefts,  with  great  wit  and  feeming  Devotions,  and  yet  they  are  grown  out  of  the  old 
Tree,  and  are  its  Children,  and  fo  devour  their  own  Father :  And  therefore  faith  the  Pro- 
phet, they  are  no  children,  but  Wolves,  they  are  come  to  murder  and  devour,  and  to 
fet  up  themjelves  inftead  of  the  Old  Tree ;  which  Pride  of  theirs  thus  alfo  driveth  on  till 
the  limit,  and  then  it  will  again  be  devoured  by  their  Children. 

48.  This  is  their  own  Prophet  which  is  grown  upon  their  Crown  ;  for  he  declares  the 
Evils  of  the  Root  out  of  which  the  firll  Tree  was  grown  :  He  fhov/s  the  Poifon  v/here- 
with  the  root  was  poilbned,  lb  that  out  of  one  will  many  wills  are  grown,  out  of  which 
the  ftrife  and  malice  is  fprung. 

49.  And  fo  then,  if  the  Turba  in  a  thing  be  grown  up  with  it,  which  of  one  maketh 
many,  where  the  Multiplicity  is  at  Enmity  to  itfelf,  then  the  Turba  alfo  breaks  the  Mul- 
tiplicity ;  for  the  nrft  will  to  a  thing,  defires  only  that  one  thing  which  is  its  Body  and 
delight :  But  the  Multiplicity  in  a  Thing  makes  Enmity  :  for  the  one  will  always  rife  up 
above  the  other  ;  and  yet  the  other  will  not  endure  it,  and  thence  comes  envy  and  falfe- 
hood,  out  of  which  grow  Anger  and  Strife,  fo  that  one  defires  to  break  off,  and  throw 
down  die  other ;  and  although  the  firft  will  be  Judge,  yet  the  Turba  is  alfo  fprung  up  m 
all  the  Twigs  and  Branches,  which  deftroys  Obedience,  and  fo  each  will  go  if^  own  way, 
and  will  not  be  judged  or  ruled,  but  takes  upon  itielf,  and  contemns  the  Father,  and  all 
the  [other]  Children,  which  yet  are  its  brothers  and  fifters,  and  faith  itfelf  alone  is  the 
Tree  and  the  virtue  of  it,  v/hereas  it  is  but  a  broken  felf- willed  proud  Murderer,  which 
cppofes  itfelf  againft  the  firft  will,  viz.  the  Root. 

50.  And  now  when  the  Father  fees  his  evil  difobedient  child,  he  feeks  a  Remedy,  to 
heal  that  which  is  broken,  and  pours  Oil  into  the  wounds  :  but  he  finds  that  the 
Oil  is  poifon  to  them,  for  they  have  turned  away  their  v/ill  from  the  firft  v/ill,  as  from 
the  Root,  out  of  which  the  Oil  flows,  and  the  Turba  has  generated  another  Oil  in  them  : 

k  Govoin-      fo  that  there  is  no  Remedy  to  heal  this  ''  Kingdom  :  it  muft  be  devoured  in  and  by  it- 

mentor  Do-    fdf  .-^s  an  evil  "  kingdom  :    and  yet  it  grows  in   its  higheft  Number,  as  to  the  Number 

miiuon.  Thciifand,  till  theil^^.-    for  the  Crown  has  the  Number  Thoufand,    and  then   there 

is  no  Remedy  more ;  for  then  ic  will  be  wholly  one  with  itfelf  again,  and  go  into  th© 


Chap.  13.  Of  Chrifl's  Teßaments.  149 

firfl:  will  again,   and  give  itfcif  into  obedience,    and  become  one  thing  again  ;    and 

then  it  begins  to  Nwnber  again.,  yec  it   is  good  at  firfb,  fo  long  as  it  remains  in  '  pau-  ;  Orafmal]  or 

city- :    but  that  which  has  a  great  deal  of  room  is  not  eafily  quaOied  ;   but  that  which  little  thing. 

is  iqueezed  into  a  narrow  room,  and  fluit  up  clofe,  will  always  ftrive  to  get  out  above 

its  limit,  and  eafily  furmifes  that  its  neighbour's  dwelling  does  alfo  belong  to  it,  and 

will  always  break  the  Reins  and  Bounds.     And  although,  thus  out  of  one  thing  there 

grows   another,    yet  being   not  agreeable  to  the  firft   will,  out  of  which  it  is  grown 

Originally,  therefore  it  is  not  its   true  fon,  but  is  a  wild  ''  Twig,  which  is  oppoiite  to  ^  Or  Branch. 

the  Mother,  and  loves  not  the  Mother  :  for  it  grows  up  in  its  malice,  and  therefore  the 

Mother  takes  it  not  again  into  her  firft  will,  that  it  may  fubfift  Eternally,  but  lets  it 

run  on  to  its  Lignit  [or  End-I 

51.  But  when  the  Mother  fees  that  all  her  children  thus  break  off"  from  her,  for- 
fake  her,  and  become  ftrange  to  her,  fhe  falls  into  forrow  and  lamentation,  Ihe  hopes 
for  amendment,  and  yet  it  comes  not,  and  then  fhe  herfelf  feeks  the  Turba  [or  de- 
llrudion  :]    for  flie  turns  her  will  again  into  herfelf,  and  feeks  the  Genetrix :    and  there 

(he  finds  a  new  Child  in  the  '  Lily  Twig  and  gives  the  Apoftate  children  to  the  Tur-  [  ThePurit-/. 
ba,  fo  that  they  themfelves  devour  and  murther  one  another  ;  alfo  fhe  pours  forth  their 
own  Turba  and  Poifon  upon  them,  that  they  may  be  divided  and  taken  out  of  the 
way;  that  flie  may  bring  up  her  young  fon  that  may  continue  in  her  houfc,  wherein  fhe 
may  have  joy. 

52.  Thus  it  is  fpoken  to  thee,  thou  Great  and  Broad  Tree  [o£  the  Generation  of 
Aiitm,]  who  in  the  beginning  waft  a  little  Branch,  thou  waft  created  in  one  will  only;, 
all  thy  Twigs  fhould  have  that  will  of  thine,  but  the  Devil  grudged  thee  that,  and 
ftrewed  poifon  into  thy  will  out  of  which  the  Turba  grew :  and  fo  thou  haft  fpoiled  all- 
thy  Children  and  Twigs  thereii-ith,  fo  that  the  Turba  is  grown  up  alfo  into  every  little 
Tvcig  :  Thou  didft  enter  into  Pride,  and  wenteft  forth  from  the  firft  will,  which  God 
gave  thee,  into  the  Great  Wonders  of  the  great  Turba,  [or  Uproars,  and  Commotions, 
Contention  and  Deftrudion  in  the  four  Elementary  Worlds,]  wherewith  all  thy  Chil- 
dren were  enamoured,,  and  left  '"  thee.  •"  Thy  nn^ 

53.  Therefore  faith  the  "  Mother  of  the  Genetrix,  I   am  in  Anguifh,  I  had  planted  T^^^^^^^^^^y 
me  a  little  Tree,  and  defired  to  eat  of  its  good  fruit ;    but  it  has   borne  much  -wild  Nature, 
fruit,  which  I  have  no  mind  to  Eat  of;  I  will  conceive,  and  bring  forth  a  young  fon  in 

my  old  age,  which  may  continue  in  my  houfe,  and  do  my  will,  that  I  may  have  joy  at 
laft ;  fince  all  my  children  leave  me,  I  will  take  comfort  in  my  young  fon,  and  he  Ihall 
remain  in  my  houfe  while  I  live,  and  Satan  fhall  not  tempt  him.  I  will  put  a  child's 
Garment  upon  him,  and  he  fhall  dwell  with  me  in  a  total  childifh  fimplicity  :  be- 
hold!  I  will  generate  him  out  of  the  firft  Root,  and  will  break  the  Turba:  for  °  its  »  Thehigliefi 
number  in  the  Crown  is  accomplifhed.  pitch  of  the 

54.  What  feek  you  fo  much,  you  wild  Branches  ?   you  fay,  you  are  above  the  Mo-  ^poftate  chil- 
ther,  [above  the  Spirit  of  God;]  you  have  Art,  Knowledge,  and  Learning-,  whi^t  de- 
light hath  the  Mother  in  your  Wit  and  Art .'  fhe  defires  no  Art  and  Wit ;  for  flie  is  al- 
together fimple,  2nd  counts  but  [the  Number]  one ;  if   you  would  pleafe  the  Mother, 

you  muft  go  from  the  Multiplicity  into  One  again,  not  through  Art  and  Wit,  but 
you  muft  go  forth  out  of  your  proud  Tifiri'«,  out  of  felf,  into  fimple  humility;  you 
muft  leave  the  bravery  and  hypocrify  of  your  own  v/it  that  proceeds  from  the  Turba^ 
and  become  as  children,  elfe  )'ou  arc  not  acceptable  to  your  firß  Mother,  but  the  Turba. 
takcth  you  v.p  ;  and  then  conlider  where  you  fhall  remain,  when  God  ß)o.ll  judge  the 
fecrets  of  Majtkind,  "j^heu  all  ßjall  fefs  through  the  fire  of  his  wrath,  faith  the  Spirit  of 
the  Great  Wonders'. 

c^^.  Mother  £::f  faid,  when  fhe  brought  forth  the  firft.  Child  ;    Behold!   I  have  ths. 


150  Of  Chriß' s  'Teßcwwifs.  Chap,  13. 

'Mail,  the  Lord ;    he  fliall  Effedl  the  breaking  of  the  Serpent's   head,  and  poflcfs  the 
Kingdom,  but  it  was  Cain  the  murtherer. 

c,6.  And  thus  alfo  you  now  fay,  we  have  found  the  Lord  :  now  we  will  pofTefs  the  king- 
dom ;  for  we  have  found  the  true  Doftrine,  we  will  teach  thus  and  thus,  and  then  we 
are  God's  Children  ;  but  hearken  !  You  have  indeed  found  the  true  DoHrine ;  but 
you  are  Cain,  you  look  after  the  Kingdom,  and  not  the  power  and  virtue  of  Aher^ 
lacrifice  :  you  defire  only  to  continue  in  flefhly  pleafure,  and  retain  only  the  fcell  of 
God's  Word,  which  has  no  virtue  or  power  :  You  retain  the  Hifiory,  (and  contend 
about  it,  and  fo  deflroy  your  Country  and  People,)  but  you  deny  the  power  of  it: 
you  fay,  we  are  Jiear  to  the  Kingdom  of  God,  and  are  yet  far  from  it,  which  your  E?id 
will  teiiify. 

57.  What  does  your  knowledge  avail?  The  Devil  knows  as  much  as  you,  but  he 
does'  it  not,  no  more  do  you  :  and  therefore  the  Kingdom  of  God  remains  hidde» 
from  you  both  :  your  knowledge  is  the  fnare  that  catcheth  you  :  if  you  v/tve  Jiwple,  you 
would  not  be  fo  proud  :  what  does  the  fimple  know  concerning  the  falfe,  fubtle,  cun- 

r  Contentious  ning  deceit,  if  he  learns  it  not  from  the  wit  of  the  ■"  Turba  ?  Do  you  fay,  that  you 
jangling  Dif-  have  God's  Will  and  teach  it  ?  Are  you  not  Cain  that  murthers  /l/?el  every  day  ?  Con- 
putations.  ßj^g^  yourl'elf  well,  you  are  be  indeed  :  Jkl  lies  at  your  Feet,  and  befeeches  you,  but 
you  are  that  Evil  Beaft,  that  treadeth  Jbel  under  foot,  you  ride  over  the  bended  knee, 
and  account  the  poor  and  fimple,  to  be  but  dirt  and  dung,  and  yet  devour  his  fweac 
and  labour,  and  fill  yourfelf  with  deceit  without  meafure :  How  dare  you  then  fay.  Here 
is  the  Church  of  Chriß?    O  you  are  Babel,  that  city  of  whoredom  and  falfhood. 

58.  Thou  knoweft  the  Will  of  God,  and  yet  dofl  only  thine  own  v/ill,  and  fayeft 
moreover,  IVe  are  gone  out  from  Babel :  we  have  the  True  Teaching  [orDodtrine]  amongft 
us  :  indeed  if  you  had  the  fpirit  of  righteoulhefs,  and  truth,  and  would  content  your- 
felf with  a  little,  then  the  Mother  would  always  give  you  enough,  you  ßjould  ivant  no- 
thing :  but  your  Pride  and  Haughtineis  do  not  tiuft  God,  therefore  you  truft  only 
in  Covetoufnefs,  and  are  greedy  to  devour  the  fat  of  the  Earth  -,  you  take  it  by  force 
and  not  of  right  •,  the  right  you  produce,  claim,  and  plead,  has  only  been  invented 
by  your  covetous  heart,  you  live  only  in  deceit  :  3'ou  perfuade  and  deceive  yourfelf 
to  your  o-jjn  lofs :  if  you  had  wit  and  underftanding,  you  would  have  refped  to  your 
End,  and  what  will  follow  hereafter  :  but  you  blindfold  yourfelf  with  Pride,  and  fay. 
Behold  !  here  are  Golden  Times ;  many  have  defired  to  fee  what  we  fee,  and  to  hear 
what  we  hear,  and  have  not  feen  or  heard  it :  Hearken !  indeed  that  fliall  be  a  witnefs 
againft  you,  and  will  make  your  Judgment  the  heavier ;  you  have  not  hitherto  been 
the  better  for  it,  but  the  worfe,  therefore  know  that  what  is  declared  to  you  [by  the 
Reformation,]  is  by  your  own  Prophet,  who  has  called  you  back  again  from  your 
Pride  into  your  Mother  Humility  :  but  you  are  become  worfe  and  worfe  -,  you  have 
broken  the  fword  of  the  Spirit,  that  you  may  do  what  you  liß  :  but  he  has  left  you, 
and  given  you  up  to  the  Turba,  which  fliall  devour  you,  as  v/as  done  of  old  to  If- 
rael:  there  is  no  Council  or  i?ra7(;^  to  help:  Your  Covenants  are  all  Nothing,  while 
you  rely  upon  the  Arm  of  flefli,  and  fo  God  alfo  is  departed  from  you,  and  leaves 
■you  to  devour  yourfelf. 

ß().  Or  wherefore  do  you  take  the  Covenant  of  God  into  your  mouth,  feeing  you  hate 
to  ht  reformed,  and  thirH  after  Covetoufnefs  ?  Do  you  iuppofe  God  to  be  a  falfe  hy- 
pocrite, and  liar  as  you  are  ?  leave  off  your  Clamouring,  you  are  not  acceptable  to  God, 
except  you  turn,  and  go  out  from  your  talPnood. 

60.  It  is  with  you  now  according  to  the  7'urba's  driving,  which  takes  its  recreation, 
ill  accompÜfliing  the  Anger  of  God,  and  to  devour  what  is  grown  in  its  Kingdom.,  and 
you  are,  blind  concerning  it,  and  fee  it  not :  why  are  you  fo  covetous  ?  go  but  out  from 
4 


(Dhap.  14.      The  Bf^oaci  JVay^  and  the  Narro^v  Way.  X51 

i:,  do  you  not  fee,  how  the''  Noble  Tincture  has  raifed  up  itiblf  ?  it  is  nCiV,-  Its  bloflbming,  *>  TheBloflbm 
and  then  you  ivill  have  Silver  ami  Gold  enough.  ^'  L''^* 

61.  But  what  fhall  we  fay?  you  have  commirted  whoredom  till  you  have  fallen 
aOeep  :  you  go  down  alive  into  the  A  by fs,  raiher  X.\i3.v\  you  will  foriake  the  whore  •, 
and  therefore  it  lliall  be  unto  you,  as  your  own  Prophet  Tejiif.es,  who  has  long  called 
you  by  his  Trumpet ;  you  v/ait  for  [deliverance  by]  the  fury  ßvord,  which  will  alfo 
cut  yau  in  pitces. 

62.  Or  do  you  fuppofe  us  to  be  mad,  in  that  we  fpeak  thus?  Indeed  we  are  born  out 
of  you  ;  we  lee  and  underhand  the  ComplaiiU  of  our  Mother,  which  reproves  her 
children  ;  for  fhe  declares  the  wrath  in  the  Turba,  which  is  grown  up  into  the  fierce 
wrath  ot  God. 

6^.  We  fpeak  what  is  given  to  us,  which  we  know  in  the  Zeal  of  the  Lord :   what 
have  we  to  do  with  '  Babel  ?    we  fpeak  to   ourfelf,  and  to  the  fellow-members  of  our  '  Confufion, 
body,  and  thole  that  dwell  in  the  Courts  of  God,  with  thofe  who  at  prefent  7nourn  with  |^"f'='.  ^^ 
us,  whofe  Mourning  Hull  be  turned  into  joy.  jangling. 

The  Fourteenth  Chapter. 

Of  the  Broad  Way  in  this  Worlds    which  leadeth  us  i?ito  the  Ahyfs  ; 
and  of  the  Narrow  Way  \that  leadeth'\  into  the  Kingdom  of  God» 

i;)*l^'S(S®Ö?/<;"='H  E  A  R  Children  of  God,  let  us  heartily  and  ferioufly  cotifuier,  from 

^      @®.      ^  whence  we  are,  and  whither  we  are  to  go,  and  what  we  clo  and  pur- 

^o  (SS)  pofe,  that  we  may  not  lofe  the  eternal  and  highefi  Good  \  wherefore 

@©  ©^  ^^  ^^  ^^  ^'^""y  """-'ch  labour  after  temporary  pleafure  and  voluptu- 

^      £*v,^      2g  oufnefs, -after  Honour,  Money,  and  Goods?  are  we  not  in  this  world 

Cv?aQfli%^^-?'y  ftrange  Gueils,  and  Pilgrims,  which  fhould  continually  expeti  when 

^./t^i^.v:Ju  i^V«  j]^;^  Y\it  Ihall  end  ?    we  are  not  created  for  tlie  pleafure  and  luft  of 

this  life,  but  for  Paradifical  Joy,  and  to  lead  a  fimple  child-like  life  ;    wc  fliould  not 

know  of  any  pomp,  ftate,    or   haughtinefs,  but  live   together  as  children  in  a  loving 

fport  of  Joy  :    we  are  gone  out  from  our  true,  pure,    paradifical  Mother^  wherein  wc 

Ihould  live  in  her  as  dear  and  loving  children. 

2.  We  are  fliut  up  in  the  Mother,  [the  Temporary  Nature,]  v/hich  generates  the 
Evil  Beaft ;  and  we  have  received  befiial  Properties  ;  we  do  no  otherwife  than  as  Evil 
Beads,  we  have  given  up  ourfelves  to  a  Arrange  Mother,  which  educates  us  and  lead.s 
us  captive  in  her  bands  :  and  we  muft  at  length  leave  the  outward  Man  to  the  Earthly 
Mother,  we  cannot  get  away  from  her,  for  lire  has  captivated  us  in  flefli  and  blood  ; 
fhe  breeds  us,  and  brings  us  up  in  herfelf.,  and  keeps  us  for  her  children  :  But  yet 
wc  have  a  very  precious  Jewel  liidden  therein,  with  which  we  are  God's  children  :  with 
that  let  us  endeavour  after  the  highert  Good,  that  we  pay  attain  it. 

3.  Dear  Children,  our  flrife  about  the  highelT:  Good  confifts  not  in  the  fword,  in 
killing  and  flaying,  that  we  Hiould  make  wars  and  fight  for  the  caufe  of  God  and  his 
kingdom,  and  Jo  pcrfecute  and  murder  one  another  :  neither  does  it  confift  in  mucl-j 
knowing,  but  merely  in  a  fin^ple,  child-like  obedience,  that  we  fhould  go  out  from  the 
will  of  our  fleih,  which  is  Bejiidl^  wherein  the  Devil  dwells,  and  enter  into  the  will  of 


yc2  '^ke  Broad  Way ^  and  the  Narrow  Way.       Chap.  14, 

•■  Note.  God  ;    it  lies  in  no  man's  opinion  or  knowledge,  ''  for  the  fpirit  of  God  gives  know- 

ledge to  every  one  out  of  the  Wonders,  out  of  which  he  is  born. 

4.  You  fee  how  we  are  put  under  fubjection  to  the  fpirit  of  this  world  :  for  when  a  child 
,  Qr  i,„(,.  is  fown  '  in  its  mother's  "  womb,  that  Spirit  is  there  ready,  and  forms  it  according  to 
"  Or  Body,  the  iL'beel  of  the  outward  Nature,  that  gives  condition,  will,  and  difpofidon  to  it;  tb^t 
'  Of  di"-  f  irit  i^ows  it  the  wonders  of  its  fecret  Myftery,  and  opens  to  it  the  way  of  the  will  *  there- 
of the'out-  of,  that  leads  it  into  the  entrance  into  its  Mother,  and  out  of  its  Mother  through  this 
ward  world,     world  :  that  gives  its  body  to  the  Earth,  and  its  ibul  to  Hell. 

5.  Therefore,  fince  wc  know  this,  we  ought  to  lift  up  the  Spirit  of  cur  foul,  and 
r,iake  war  only  againlt  that  evil  Earthly  Spirit,  and  oppofe  it  with  our  foul  and  body, 
and  not  agairjl  our  breihen  and  ßfiers-,  we  cannot  overcome  the  Devil  wich  difputing  and 
knowing  much  ;  neither  can  we  maintain  God's  Word  i:nth  wars  and  the  /word,  but 

y  A  Godly  or   with  the  fimple  obedient  >  life  of  God,  that  we  be  contented  with  that  litde  which  we 

Divine  Life,     have,  and  depart  from  the  Evil  luft  after  Pride,  into  an  humble,  child-like  life,  where- 

■    in  every  one  ihould  with  all  diligence  perform  his  work,  for  the  ieneßt  and  profit  of  his 

brethren  and  ffters,  endeavouring  thereby   to  ferve  God  his  Creator,   and  to  pleafurc 

his  brother  ;    not  feeking  bis  ownJponcur,  but  with  a  defire  to  do  fo  well,  that  his  brother 

ahd  fifler  may  fincerely  love  him,  and  wi(h  all  happinefs  and  welfare  to  him. 

6.  If  you  will  ferve  God,  give  offence  to  none,  that  your  good  and  benefit  be  not 
hindered  ;  Let  not  Satan  have  power  over  your  heart  to  fitt  [or  prevail  with]  you ; 
Put  away  all  evil  thoughts,  infligations,  and  influxes  [of  the  mind:]  for  Satan  infinuates 
himfelf  in  the  influxes  from  the  fpirit  of  this  world,  and  poffeffes  your  mind  -,  be  con- 
tinually watchful,  and  flrive  againft  him  •,  caft  thofe  falfe  and  evil  influxes  upon  his 
head,  and  fend  him  away  with  them  ;  and  confider  that  you  walk  upon  a  very  narrow 
path  between  Heaven  and  Hell  in  very  great  danger  ;  be  at  no  time  fecure  or  carelefs,  for 
you  know  not  when  the  Spirit  of  this  world  will  take  away  from  you  its  own,  for  your 

»  Or  Body. ''  limit  was  fet  in  your  Mother's  '^  womh,  which  you  cannot  pafs,  neither  do  you  know  the 
day  and  hour,  wherein  the  Spirit  of  this  world  will  leave  you,  and  then  your  poor  foul 

»  Or  naked,  will  ftand  quite  naked,  hungry,  and  ^  empty,  and  then  if  it  has  not  Chrift's  Body  on  it, 
it  will  be  captivated  by  the  Devil. 

7.  Dear  Children,  it  is  a  very  ftrait,  narrow  way  that  leadeth  into  God's  kingdom  ; 
he  that  will  walk  therein  in  this  life,  muft  [fubmit  and]  prepare  himfelf  for  afflic- 
tion;  for  every  thing  is  againft  him;  the  Devil  is  altogether  againft  him;  his  own  ^t^a 
and  blood  fet  themfelves  earnefl:ly  againft  him ;  for  the  Spirit  of  this  world,  in  flefh 
and  blood,  feeks  only  the  Matters  and  Dominion  of  this  world:  the  Devil  continual- 
ly fets  on  his  children  and  fervants  againft  him  :  he  that  [walks  towards  Heaven] 
muft  be  trampled  upon  and  defpifed :  he  is  not  in  this  world  acknowledged  to  be  a  child 
of  God. 

8.  Dear  Children,  look  well  to  yourfelves  in  this  world :  at  prefent  men  lead  you 
on  in  hypocritical  ways  :  they  Boaß  much  of  Faith,  and  lead  people  on  in  an  Hißorical 

*  Or  Know-    P^M,  which  is  but  mere  ''  Notion,  they  teach  you  the  ^  Notion,  and  he  that  does  not 
ledge.  ftick  to  that  is  accounted  an  Heretic  :    O  how  dead  is  the  prefent  Faith  !    It  ftays  at  the 

Knowledge  or  the  Notion  ;  they  fuppofe  that  when  People  know  how  to  fpeak  much  of 
God,  of  Chrift's  merits,  fufferings  and  death  for  mankind,  and  comfort  themfelves  there- 
with, that  it  is  the  way  to  eternal  life. 

9.  O  no,  all  that  avails  nothing,  that  thou  knoweft  and  tickleft  thyfelf  with  it : 
TVae  Faith  in  Chrift  is  quite  another  thing ;  it  lies  not  barely  in  the  Hiftory,  and  in 
the  Letter :  [the  bare]  Letter  is  not  the  Word,  it  is  but  a  leader  and  diredtor  to  the 

•  Kote.         "Word :  the  word  is  Living,  and  hath  the  Sprit  j  *  the  right  Faith  is  the  right  will,  which 
*"  enters  into  the  Living  Word. 

10.  If 


Chap.  14.     The  Broad  Way ^  and  the  Narrow  Way.  t^^ 

10.  If  you  comfort  yourfelf  never  fo  long  v/;ch  the  fufferings  of  Chrift,  anJ  yet  your 
will  and  purpole  remain  in  deceit  and  wickcdnefs,  then  the  fpirir  which  proceeds  out  of 
your  will,  is  a  thief  and  a  murderer  ;  you  teach  one  thing,  and  do  another  r  God  defiies 
no  nattering  Hypocrify,  but  an  liarncft  [/1,'icere  purpcfe  and]  will,  which  enter  into 
him  by  obedience,  and' this  is  right  '^  Believing  in  the  Holy  Gboji ;  and  therein  is  the  Word  <^  Or  Faith, 
and  Death  of  Chrift  fruitful  indeed. 

I  I .  Chriil  faith,  I'on  miifl  turn  end  he  as  little  children,  -who  are  not  yet  confcious  cf  any 
falßjood,  deceit,  or  ivickednefs,  and  in  Chriß,  through  ChrijVs  death,  be  born  of  his  flejh 
md  blood,  if  you  will  fee  the  Kingdom  of  Heaven ;  for  he  that  eateth  not  the  fleßo  of  the  Son 
of  Man,  and  drinketh  not  his  blood,  has  no  part  in  him. 

12.  Dear  Brethren,  itconfifts  not  in  the  "  Hod  only  which  you  deliver  to  the  people,  ''  Hofi  wluch 
and  in  the  Cup  or  =  Chalice:    No,  but  when  the  foul  converteth,  and'  brings  the  body  ^^.^jj^ffo^ 
under  fubjeflion,  and  gives  itfelf  up  wholly  in  obedience  unto  God,  and  into  his  wil],_  pj^iy  ßread. 
and  defires  to  go  in  at  Chrift's  Entrance  to  the  Father  ;  then  it  goes  out  from  the  Life  of  =  The  Cha- 
this   world,    and  goes  with  Chrifl   into   the  Father,    who  gives   it  Chrill's  fiefli   and  V'ce,  or  Cup, 
blood  -,  for  it  eateth  of  the  Word  of  the  Lord  at  God's  Table,  and  gets  Chrill's  fleOT  '^^"'''^^^^'''^ 
for  its  body,  and  Chrift's    blood  for  its  refrefliment  and  habitation-,  for  the  foul  dwells  {^^^_ 

in  the  Heart,  and  burns  out  of  the  Heart-blood  as  a  Kindled   light  -,  and  has  its  prin- 
cipal Dominion  in  the  Head,  in  the  Brains,  and  there  it  has  ^  five  open  Gates,  in  which  '  The  five 
it  governs  with  the  fpirit  of  its  life.  Senfes. 

13.  And  therefore  if  the  Tin^urc  in  the  Soul  in  the  Heart-blood  be  entered  into  Chrifs 
will,  then  that  Will  governs  the  fpirit  of  the  foul  in  the  Head  ;  and  though  it  has  many 
obftacles  and  hindrances  from  the  Earthly  beßial  Spirit.,  as  alfo  from  the  Devil,  who  in- 
fers the  Earthly  fpirit,  (fo  often  as  the  foul  is  fecure  or  carelefs,)  and  brings  it  into  flefh- 
ly  lull ;  yet  neverthelefs,  when  the  foul  does  but  rejetl  the  Earthly  beftial  thoughts  and  in- 
lluences,  or  iniligations,  then  it  remains  in  Chrift  ftill  ;  for  the  body  of  Chrift,  which 
the  foul  hath,  is  too  hard  a  bit  for  the  Devil  to  overcome  ;  and  yet  a  harder  bit  it  is  for 
the  Ibul  to  turn  away  from  the  fpirit  of  this  world,  and  enter  into  the  Obedience  of  God. 

14.  Dear  Brethren,  it  is  not  a  handful  of  Hiftorical  Faith  that  will  do  it,  for  men  to 
fet  the  Merits  of  Chrift  aloft :  It  muft  be  fincere  and  earneft  :  You  muft  earneftly  enter 
through  Death,  and  Hell  of  the  Devils  into  the  Merits  of  Chriß :  Yoi\  mu'ik.  over  coins 
the  fpirit  of  this  world  :  Your  will  muft  prefs  itfelf  with  all  its  reafon  and  thoughts  into 
the  will  of  God,  and  then  you  will  fee  how  little  the  Hiftorical  knowledge  can  do. 

15.  If  you  a-i// «(?/ drive  the  Devil  out  of  your  Heart,  then  he  will  not  let  you  enter 
into  God's  will  :  If  you  will  keep  the  iniquity  of  falfliood  in  your  heart,  and  fo  fight 
with  the  merits  and  fatisfaftion  of  Chrift  againft  him,  then  you  will  be  hindered ;  for  the 
Devil  oppofes  it  ftrongly  :  He  ftrives  againft  the  foul  as  long  as  he  can  :  He  lets  not  the 
foul  go  before  it  heaps  all  Earthlinefs  upon  his  neck,  and  departs  from  it ;  when  the  foul 
does  fo,  then  it  departs  out  of  his  Country,  and  then  he  is  overcome  :  But  O  how  does  he 
continually  lay  that  [as  a  Net]  before  it,  and  goes  always  about  like  a  Fowler  ;  and  if  he 
can  polTibly,   he  will  caft  the  Earthly  Garment  on  to  it  again. 

1 6.  Ü  how  hard  a  Combat  muft  the  poor  Ibul  hold  out  againft  the  Devil ;  but  therein 
the  fufierings,  merit,  fatisfaiflion,  and  death  of  Chrift,  are  available,  when  the  Devil  has 
infnared  the  poor  foul  again,  and  will  not  let  it  go,  but  goes  down  v/ith  it  into  the  Abyfs 
into defpair :  There  the  foul  muft  take  with  it  the  fuflerings  and  death  cf  Chrift,  and  walk 
with  the  Devil  through  Hell  into  the  Death  of  Chriß,  and  out  of  Hi  rift's  death  fpiing  up 
with  Chrift  into  God  again  ;  and  then  it  is  the  Lily  which  the  Devu  does  not  like  w  Imcil 
upon. 

17.  But  for  you  to  depend  wholly  on  the  Hißcry,  snd  fo  to  apply  the  merit,  fufiering, 
and  death  of  Chrift',  and  will  ftill  keep  the  Devil  lodging  in  your  Icul,  that  is  a  rtprc<ii& 

X  „ 


154      ^  The  Broad  tVay^  and  the  Narrow  Way.        Chap.  1 4. 

to  Chrift  :    What  decs  it  avail  you   to  pray,    that  God  ivould  forgive  you  for  Chriß's 
fake,  when  )ou  forgive  not  all  others  ?    Your  heart  Iticketh  full  of  revenge  and  rob- 
bery. 

1 8.  You  go  to  Church,  into  the  Congregation  of  Chrift,  and  you  bring  a  faife  hy- 
pocrite,   liar,    a    covetous,    angry,    adulterous,    proud    perfon    and  foul    in  -xith  you, 
and  the  fame  you  bring  out  with  you  again,  what  benefit  have  you  thereby  ?  You  go  in- 
to the  Congregation  to  the  Supper  of  Clirift,  and  dcfire  Chrift's'  flcfh  and   blood,  and  yet 
keep  the  black  Devil  in  you  for  a  Gueft  :  What  mean  you  ?  You  receive  nothing  but  the- 
f ever e  Anger  of  Cod :  How  will  you  feed  upon  Chrift's  flelli  and  bleed,  if  your  foul  be  not 
inclined  with  all  earncfinefs  and  fincerity  into  God  ?  Doyou  fuppofe  that  Chrift's  body  and 
blood  dwell  fo  in  the  Earthly   Element,  that  you  can  chew  it  with  your  Teeth  ?  No, 
friend,  it  is  a  more  pure  and  fubtle  thing  ;  the  foul  muft  apprehend  it,  the  mouth  of  the 
fuul  n-.ufi:  receive  it  :   But  how  fliall  it  receive  Chrift,  if  the  Devi!  be  ilill  lodging  in  the 
foul  ?  The  foul  nuift  be  in  the  will  of  God,  if  it  will  feed  upon   God  :  Indeed  it  can 
t  Or  is  feJ  ly  coKtimially  eat  of  Chrift's  flefti,  if  it  lives  in  the  flefh  of  Chrift,  for  every  Spirit « eats  of 
if,  own  fi-b-    its  own  body. 

• '""""p  o!'^'*"''  '  ^'  "^  '"^  Teftament  is  ordaine^  to  that  End,  that  in  the  Congregation  we  fliould  there 
and" body  ^'^^  '^^  Flefi  cf  Chriß,  and  drink  his  Blood ;  that  we  fhould  thereby  commemorate  his  Death, 
and  teach  the  fame  to  our  children,  and  tell  them  ivhat  Chriß  has  done  for  us,  that  we 
niight  be  preferved  in  one  mind  and  will,  and  that  we  fnould  be  one  body  in  Chrift,  and 
walk  together  in  one  Love  %  and  therefore  we  ftiould  eat  of  one  and  the  fame  Bread,  and 
drink  ot  one  and  the  fame  Cup,  and  acknowledge  that  Chrift  has  begotten  us  again  to 
C7ie  Body  in  himfclf,  and  that  he  has,  through  his  death,  brought  us  again  through  Hell 
and  the  fire  of  God's  wrath,  into  his  Father  in  himfelf,  that  we  might  wholly  put  our 
wills  into  his  will,  and  love  one  another,  and  make  one  another  rejoice  in  him,  and  fing, 
fpeak  of,  and  declare  his  marvellous  Deeds  and  Benefits,  and  thereby  renounce  the  old 
Devil  who  has  held  us  captive,  and  tread  him  under  foot  in  our  Mind. 

20.  This  is  the  right  Catholic  way  of  true  Faith  :  He  that  teaches  and  lives  othervvife, 
h  not  appointed  for  a.  Shepherd  by  Chrift,  but  is  a  Shepherd  fprung  up  of  himfelf  from 
his  own  Art  and  Reafon,  which,  in  the  Kingdom  of  Chrift,  according  to  the  Outward 
Man,  fliould  be  continually  dead,  that  Chri/l  in  us  may  live :  None  is  a  true  Shepherd 
over  Chrift's  ftieep,  unlefs  he  has  the  Spirit  of  Chrift  •,  if  he  has  not  that,  then  he  has 
•■  The  true  not  the  true  ■"  ApoflcUcal  power  and  authority  of  Exconmunicatio'ii :  He  muft  in  Chrift's 
JUS  Di'uir.um.  Spirit  have  the  Key  to  Heaven  and  to  Hell,  elfe  he  is  but  a  vizerd  and  Image  without 
Life  :  How  can  fuch  a  one  who  is  captivated  by  the  Devil,  judge  in  the  Congregation  of 
Chrift  ?  Can  the  Word  and  Commandment  of  fuch  a  one  be  the  Word  of  God,  whereas 
he  fpeaks  but  from  afalfe  Spirit  ? 

21.0  you  falfe  Bifliops  [come]  fri  m  the  Univerfities,  how  has  the  Devil  of  Pride 
blinded  ycu,  that  yen  fet  Shepherds  over  the  Lambs  cf  Chrift,  according  to  your  own 
Javour  and  refpedl:!  St.  Paul  teaches  you,  do  but  read  it,  what  an  heavy  Account  you 
are  to  give  :  Nothing  avails  wich  you  but  Art ;  and  in  the  Kingdom  of  Chrift  Art  is 
but  drois  and  dung  :  God  leadeth  a  pure  heart  by  bis  cv:n  Spirit  ;  if  one  inclines  towards 
him,  and  fubmits  unto  his  will,  to  fuch  a  one  he  teaches  heavenly  /h  t . 

22.  Tiie  Congregation   of  Chrift  ftioukl   be  in  one  will,  and  the  Shepherds  thereof 
'  OrCoufent.  fhould  have  the  f])irit  and  '  will  of  the  Congregation  :  It  is  not  fo  flight  a  matter  to  put 

on  the  Garment  of  C^ift,  as  many  fuppofe,   who  feek  only  covetoufnefs  and  honour 
therein,  and  they  find  nothing  but  the  Anger  of  God  therein. 

23.  Or,  what  fhall  we  fay*  The  Prieft-lDevil  hss  blindfolded  the  Kingdom  cf  Chrift, 
fo  that  tile  Congregation  of  Chrift  is  fiark  blind,  where  Men  fuppole  they  are  God-,  and 
that  thy  t<acb  from  the  Ilcly  Ghoß,  whereas  theirown  lionov.r  and  covttsufr.efs  are  merely 


Chap.  1 4.      Tie  Broad  TVay^  and  the  Narrow  Way,  155 

fought  afcer  in  deceit  and  falfhood  :  Men  fee  how  great  mifchief  they  have  caufed  in 
the  world  :  How  many  Countries  have  they  caufed  to  be  laid  walte,  and  murdered  many 
hundred  thoufand  peribns  with  t\\t\x  falfe  Opiniotis,  and  have  only  ferved  the  Devil  in  the 
Garment  of  Chrill  ?  If  the  Congregation  did  but  difcern  it,  they  would  prefently  conü- 
der  it ;  but  all  this  conies  to  pafs,  in  that  they  afford  mt  honour  to  the  Spirit  of  Chrjfi  : 
Men  will  choofe  Shepherds  themfelves,  whereas  the  Devil  is  in  all  mere  human  Eleflions, 
when  it  concerns  the  honour  and  dotftrine  of  God. 

24.  I'he  ^  BiOiops  that  are  grown  up  of  themfelves,    and  chofen  for  favour  vnthout  ^  Or  Paflors. 
the  Spirit  of  God,  are  as  profitable  to  the  world  as  a  fifth   wheel  to  a  waggon  :  Indeed 

they  do  but  little,  except  it  be  to  make  the  Congregation  go  aftray,  flander,  jangle,  and 
difpuce,  as  their  fcmidalous  Pamphlets  teftify,  in  many  of  which  there  is  as  much  of  the 
fear  of  God,  and  love  to  their  Neighbour,  as  the  Devil  in  Hell  has  :  Bloody  provoca- 
tions are  the  Devil's  Drums  and  'Trumpets,  by  which  he  reproaches  the  fimple  Congrega- 
tion of  Chrift. 

25.  O  dear  Children,  open  your  eyes  wide,  go  out  from  the  Priefl's  Contentions^  and  enter 
into  Combat  againft  the  Devil,  againß  your  voluptuous  flefli  and  blood  :  A  Chriftian  is 
not  a  wrathful  Soldier  or  Warrior,  who  defires  the  Kingdom  of  this  world  :  For  Chrift 
faith.  My  kingdom  is  not  of  this  worlds  elfe  tny  fervants  would  contend  for  it.  St.  Paid 
faith.  Seek  that  which  is  above,  zvhere  Chrift  is  ;  we  are  called  by  Chrift  out  of  this  worlds 
that  fo  we  might  ferve  God  with  the  foul,  and  be  in  Chrift,  but  with  the  body  in  this 
world,  that  we  may  have  maintenance  and  fuftenance  for  it :  Therefore  the  Earthly  life 
ought  to  labour  and  maintain  its  body,  but  the  foul  fhould  'be  Lord  and  Governor,  and 
rule  the  Body  ;  it  fliould  not  fufl'er  the  Starry-Spirit  to  pradtife  any  falfliood,  and  fill  itlelf 
with  lies  and  deceit,  for  iiich  things  are  fo  brought  into  the  foul. 

26.  The  poor  foul  is  here  in  this  life  in  very  great  danger,  where  the  Jaws  of  Hell  con- 
tinually reach  to  its  lips,  for  it  is  infc6led  with  the  Spirit  of  the  Stars  and  Elements, 
which  fight  againft  it  day  and  night :  Confider  thyfelf  now,  thou  dear  Mind,  and  chink 
in  what  veffel  thy  foul,  vi%.  thy  beft  Treafure,  lies,  and  thou  wilt  furely  awake  out  of  the 

ßeep  of  the  beftial  Life,  and  confider  v>'hat  will  follow  hereafter,  when  the  Spirit  of  the 
Stars  and  Elements  will  leave  thee,  where  then,  thy  beft  Jewel,  (which  thou  thyfelf  art,) 
•will  remain,  in  what  condition  thou  wilt  be /^r  et'fr  without  end -,  for  we  know  that  the 
foul  dwells  in  the  Heart :  Its  own  fubftance  is  t\\Q  Center  oi  the  feven  Spirits  of  Nature: 
The  fix  Spirits  are  the  Government  of  the  Life,  and  the  feventh  is  the  TinSlure  of  the 
Subftantiahty,  for  its  Subftantiality  is  blood  and  flefti  which  makes  the  Tinfture,  though 
the  Tin6ture  is  not  blood  and  fiefli,  but  a  virgin  without  Generating  \  yet  the  fix  Spirits 
in  the  Tinflure  continually  generate  one  another,  as  is  mentioned  before  concerning  the 
Center  of  Nar.ure  -,  but  the  brightnefs  of  the  Noble  Pearl  of  the  foul,  is  efpccially  known 
in  the  Tinfture,  for  therein  it  attains  God's  power  and  Spirit ;  and  there  gets  its  right 
Name,  [5?i?/,]  S  0  UL  -,  for,  as  God  is  above  Nature,  which  cannot  comprehend  him, 
fo  the  virgin  in  the  Tindlure  is  a  fpirit  above  the  fph-its  of  Nature,  which  belong  to  the 
Center  :  and  yet  the  virgin,  v/ithout  the  fpirits  of  Nature,  would  not  be  •,  even  as  the 
Number  Three  of  God,  without  the  Etcrn.U  Nature,  would  not  be  known,  fo  alfo  the 
foul. 

27.  The  fix  Spirits  of  Nature  contain  the  Eternal  Center,  in  which  theDafknefs  and 
Anger  of  God  is  comprehended,  for  the  Original  of  Mobility  confifts  therein  ;  for  the 
fire  exifts  therein,  though  indeed  it  ftands  but  in /e.vr  forms,  and  in  the  fifth  form  fprings 
up  the  true  Life,  and  in  the  fixth  the  underftanding  -,  and  then  firll:,  there  is  in  tlie^^- 
venth  another  Spirit,  which  is  not  the  Center  in  the  Anguifh-fource,  [or  property  ;]  for 
in  the  ieventh  form  there  is  another  fourcs  [or  property  :]  Indeed  the  ürft  fix  forms  rule 

X  2 


156  T'he  Broad  IVay-i  and  the  Narrow  Way.      Chap.  14. 

therein,  and  are  the  life  of  the  fource,  and  a  caufe  of  the  hfe ;  but  they  make  together  cm 
Spirit^  which  lives  in  the  Blood,  Water,   and  Air. 

28.  And  though  it  be  fo,  that  we  are,  through  the  heavy  f.ill  of  Adam^  brought  into 
the  outward  Dominion,  fo  that  the  foul  fwims  in  the  palpable  [or  vifible  water,]  yet  the 
Eternal  Water,  liz.  the  Mother  of  the  Water,  is  hidden  in  the  outward,  in  which  the 
foul  is  an  Angel :  We  give  you  to  underfland,  that  the  Soul  is  a  Spirit,  as  God  the  Holy 
Ghofl:  is,  who  goes  forth  from  the  Father  and  the  Son,  and  is  the  Mobility  of  the  Deity, 
for  the  Father  ftandeth  llill,  and  has  moved  himfelf  but  once,  viz.  in  the  Creation  ;  but 
the  Spirit  has  the  Word  of  the  Father,   and  performs  all  things  through  the  Word, 

29.  And  thus,  alio,  tlie  fcul  is  a  fpirit  generated  out  of  the  Eternal  Center  of  Na- 

•  ^iz.  the  ture,  out  of  its  own  fpirits  of  its  own  ^Nature,  not  ftrange  ones,  *  ivbuh  hath  the  word, 
"'"'•  which  comprizes  itfelf  in  the^^A*  forms  of  Nature  upon  the  wheel  of  the  Crofs,  and  per- 
forms all  things  through  the  Word ;  for  it  is  the  Spirit  and  Life  of  the  Word,  and  moves 
upon  the  Wings  of  the  Wind  £.3  a  flafh  or  blaze,  it  forms  the  Word,  and  produces  ir, 
and  the  Six  Spirits  are  its  Counfellors,  though  there  are  hmßve,  for  thtßxtb  is  the  form 
of  the  Word  itfelf  but  the  five  contain  the  five  fenfes. 

30.  Where  we  woefully  tind,  and  have  great  caufe  to  lament  it,  how  our  father  Adam 
has  here  introduced  the  evil,  poifonous.  Earthly  Dominion,  fo  that  the  poor  foul  is  thus 
wholly  captivated  by  the  Spirit  of  this  world,  which  flows  forth,  and  works  powerfully 
in  the  foul,  fo  that  often  and  hourly  there  breaks  forth  out  of  the  Word  of  the  foul,  the 
Evil  of  the  Abyfs,  in  which  the  Devil  mingles  himfelf,  znd  pcffcffes  our  hearts  outward- 
ly, and  then  alfo  moft  inv;ardly,  viz.  in  the  fi<ß  four  forms  of  Nature,  and  turns  us 
away  from  the  Will  of  God,  into  all  abominations  and  wicksdnefs  '■jjhich  are  in  him  : 
And  as  he  now  obferves  how  Man  is  qualified,  viz.  what  fpirit  is  predominant  according 
to  the  Dominion  of  his  Body,  [whether  it  be  pride,  covetoufnefs,  envy,  wrath,  unchalti- 

•  Or  Tempts,  ty,  wantonnefs,  voluptuoufnefs,  and  fuch  like,]  accordingly  he  *  afiaults  him  fö«//««^/- 

/}•,  and  effedts  fuch  great  wickednefs  with  the  Soul,  as  no  Tongue  can  exprefs ;  for  in  the 
outward  Dominion  there  are  alfofeven  Forms,  viz.  the  f even  Planets,  which  rule  the  out- 
ward Man,  and  reach  into  the  bottom  of  the  foul,  if  without  ceafing  it  does  not  refift, 

•  Iifljxes  or    and  reject  the  Evil  malignant '  influences  :  In  the  fame  the  Devil  has  a  powerful  accefs  to 
Inftigations.     ^]^^  foul,  but  yet  he  has  not  that  Dominion,  nor  any  complete  power  therein,  unlefs  the 

Turba  Magna  in  the  Anger  of  God  be  kindled,  [as  in  Judgments,  Peftilence,  Thunder, 
and  the  like  Plagues  and  Punifhmients,]  and  there  he  is  the  Executioner  ;  but  he  has  the 
inward  Dominion  of  the  four  Forms  to  the  Fire-life,  thefe  he  can  poflefs,  as  often  as 
the  foul  plunges  itfelf  thereinto :  If  he  gets  it  there,  O  how  fait  he  holds  it,  and  will 
quite  down  with  it,  for  that  is  his  Kingdom,  [viz.  the  Abyfs  of  the  four  Forms.] 

31.  And  obferve  it,  according  to  its  precious  depth:  The  Four  Forms  contain  in 
them  the  Original  of  Nature  ;  where  firft,  (in  the  defiring,  willing,)  theDarknefs  with  the 

"  Sharp,         attracting  enters  into  a  defire ;  and  fo  the  de/iring  becomes  ftrong,  °  harfh,  hard,  and 

ailringent.       cold;  and  the  defiring  makes  an  attraction  and  ftirring  in  the  ftrong  harllineis,  which  are 

two  Forms,  and  the  third  Form  is  the  great  Anguifh,  in  that  tlie  Defiring  would  be  free, 

which  ftirs  the  anxious  wheel  of  Nature,  and  in  the  End  [ftirs  up]  the  flafli  of  fire,  which 

is  the  fourth  Form,  as  is  at  large  mentioned  before. 

32.  And  fo  that  harüi  attraction  makes  in  the  defiring  of  the  will,  in  the  outward  Na- 
ture of  this  world,  a  great  Covetoufnefs,  fo  that  the  Mind  would  attract:  all  to  itfelf,  and 
pOiTefs  it  alone  j  and  though  it  cannot  devour  it,  yet  will  poITefs  it,  and  would  not  willing- 
ly anbrd  any  thing  to  any  other;  and  this  is  one  Root  of  the  Abyfs  of  Hell,  whererein  tiie 
Devil  vehemently  aflaults  the  foul,  that  it  might  not  go  out,  and  come  to  the  Light  of 
God. 


Chap.  14»     The  Broadway^  and  the  Narrow  Way.  ^57 

33.  The  fecond  Root  is  the  bitternefs  of  Nature,  which  in  the  harflmcfs  is  an  enmiti- 
cious  fting,  and  will  not  endure  to  be  iubdued  :  The  more  it  is  refilled,  the  greater  is 
its  fting  :  Wii^h  tht  ßcond form,  which  makes  in  the  outward  Nature,  an  enmiticious, 
flinging,  envious  bitter  iVJind,  whereinto  alfo  the  Devil  winds  himfelf,  and  kindles  the 

Word  of  the  foul,  with  a  defpiteful,  flinging,  envious  "fubjecft,  fo  that  the  will  continu-  "  Matter,   or 
ally  burns  in  envy,  and  never  fpeaks  any  Good,  but  mere  vanity  and  wantonnefs,  v/hich  ^"bllance. 
is  ferviceable  to  the  Devil;  whence  proceed  liars,  llanderers,    backbiters,  falfe  hearts: 
God  have  mercy  upon  us  in  our  great  mifery,  into  which  we  arc  plunged  ! 

34.  The  third  Root  is  the  Anxious  Wheel  of  the  Mind,  vyhence  the  °  Senfes  arife  and  "  Or 

are  generated,  which  contains  in  itefpecially  the  miferable  houfe  of  ''  fadnefs,  and  y^t  is  J'l^us'its. 

the  Houfe  of  the  fpringing  up  of  Life  ;  this  is  chießy  the  dwelling  place  of  the  Devil,  j^,^  Ld  °La** 

•within  which  he  feats  himfelf:  It  is  his  feat,  and  he  continually  raifes  up  that  houf;  of  mentation. 

fadnefs,  fo  that  the  foul  grows  timorous  and  doubts  oi  the  Grace  of  God,  and  of  the 

Light  of  Eternal  Life  :  He  continually  cafteth  in  the  two  tirft  forms,  viz.  covetoufnefs 

and  envy,  and  with  that  poifon  winds  the  wheel  of  the  Mind  about,  and  makes  a  hur- 

lyburly  in  the  Eflences  of  the  thoughts :  He  continually  mixes  Covetoufnefs  and  Envy 

together,  that  he  may  retain  his  feat  ;  and  fo  when  the  poor  foul  would  go  out  aloft  and 

begone,  then  he  bars  it  up  into  the  Chamber  of  Anguifh,  and  ftraitens  it,  that  it  might 

and  fliould  defpair  ;  for  the  Chamber  of  Angiiißj  is  always  in  Darknefs,  and  there  he  culls 

it  down,  that  it  may  not  get  aloft  on  the  wheel,  left  it  fhould  "^  dif cover  the  fire,  and  fo  i  Orcaufethe 

he  would  be  known.  fiie  to  appear. 

35.  The  fourth  Root  is  the  fire-fiafh  ;  and  when  the  Devil  cannot  detain  the  foul  ftill 
in  the  houfe  of  fadnefs,  but  that  it  reaches  after  the  flafh  of  the  Light  of  the  Liberty  of 
God,  then  he  flips  into  the  flaßj,  and  brings  the  thoughts  in  the  word  of  the  foul  out  aloft: 
above  the  Crofs  in  high-mindednefs,  [as  Men  that  through  Learning  ftrive  after  the  Light 
of  God,  and  having  attained  it,  little  think  how  the  Devil  flips  into  it,  and  brings  them 
into  high-mindednefs,  to  be  proud  of  themfelves,  efteeming  themfelves  n^  Clergymen  to 
be  better  than  the  Laity,']  fo  that  the  foul  thus  flies  out  aloft,  and  elevates  itfelf  above  the 
Meeknefs,  as  the  Devil  himfelf  did. 

36.  For  (as  we  have  mentioned  before)  Nature  gets,  in  the  kindling  of  the  Fire,  t'uro 
Kingdoms,  [or  two  Principles,  as  may  be  feen  in  a  Candle,  out  of  which  (in  the  kindling) 
arifes  the  Confuming  fire,  and  the  pleafant  refrefliing  Light,]  viz.  one  in  the  fiercenefs 
of  the  fire,  which  flies  out  aloft  above  the  Center,  with  the  four  wrathful  fevere  forms ; 
and  the  other  in  the  Light  of  the  Meeknefs,  which  remains  flanding  immoveably,  and 
has  alfo  all  the  power  of  the  Ce?!ter,  in  which  power  the  Spirit  of  the  Deity  and  of  the 
Mr.jefty  is  known  ;  vi'herein  fir.ndeth  the  [Kain]  bow  with  the  Crofs  of  the  Nuinber 
Three  ;  for  the  Majefly  is  here  the  Brightnefs  of  the  Deity  -,  and  here  the  Eternal  Liber- 
ty '  without  [or  beyond]  Nature,  (which  has  but  one  only  will)  gets  the  ftrength,  power,  "■  Extra  Na- 
majefty,  and  glory  j  for  the  Eternity  is  thus  ''  Revealed,  which  otherwift  would  be  as  it  *^">''""-  _^ 
W'txt  a  ßill  nothing,  in  the  Creature's  efteem  and  account.  ^^Or  mam.cft- 

37.  Above  this  ftill  foft  humihty,  the  Devil  leads  the  foul  of  Man  in  its  will  out  aloft 
in  the  fire-flafh  -,  for  herein,  according  to  the  fpirit  of  this  world,  confllls  the  Dominion 
of  the  Sun,  v.'hich  gives  might  and  ftrength  to  the  Outward  Man,  and  alio  the  light  and 
power  of  the  outward  fenfes,  fo  that  Reaibn  comes  to  fee  ;  and  the  outward  fpirit  gets 
great  outzvnrd  jJdll  and  wifdom,  according  to  the  Dominion  of  this  world. 

3S.  Alfo  herein  all  fubtilties  of  the  Ellenccs  and  Senfes  difclofe  themfelves,  vv'hich  the 
Devil  very  well  ohferves :  If  any  in  the  '  upper  Dominion,  according  to  the  fpirit  of  this  ^ 
world,  be  a  child  of  the  Sun,  then  he,  \ntbe  Center  of  Nature  without  ceafiiig,  flips  in-   ' 
to  the  fire-flafli  of  the  foul,  where  the  fire  and  heat  exift,  and  always  brings  ia  with  .. 
the  other  three  poifonous  forms  in  the  Original :  He  brings  the  foul  out  aiofc  over 


158  'The  Broad  Wa)\  and  the  Narroiv  Way,       Chap.  14 

Crofs  above  iht  Meeknefs  of  the  Maicfty,  in  the  wrathful  fire  flafli,  fo  that  it  grains 
proud,  Lifcivious,  and  fierce  ■,  he  makes  it  to  contemn  meeknefs  and  humility,  and  fo 
it  flies  forth  in  its  own  ivit,  in  the  fierccnefs  of  the  flaSl),  above  Gcd  and  the  Kingdom 
of  Heaven,  [and  fcorns  all  that  belongs  to  God  and  to  Eternal  Life.] 

39.  And  ail  this,  (near  Brethren  in  Babe!,)  proceeds  from  hence  ;  that  you  are  void  of 
the  Divine  wit  and  underllanding,  fo  that  you  fly  above  the  v/heel  of  Nature  in  your  avn 
wit,  you  fliould  ilay  in  the  Crofs  in  humility,  and  your  foul  fhoukl  be  inverted  and  in- 
clined into  the  meek  Majefty  of  Gcd  •,  but  now  you  fly  upon  the  wheel  of  the  fire  in 
your  pride,  aloft  over  the  Deity  ;  and  this  the  Devil  does  to  you  in  fubtle  craftinefs, 
that  he  may  thus  le.id  you,  that  thereby  the  Kingdom  of  God  might  not  be  known  ;  you 
feek  the  Kingdom  of  God  tn  Art  ;  but  Art  has  the  ßx  Form  of  the  wheel  of  Nature  •■, 
the  Deity  has  another  Center  in  the  Crofs  •,  fur  the  Divine  Spirit  feparates  itfelf  from  the 
fire,  and  yet  is  not  quite  afunder  from  it  •,  but  it  makes  another  Principle,  which  confills 
in  Meeknefs,  in  mere  Love  and  Joy,  the  forms  of  Nature  are  tlierein  a  mere  Power  of 

■OrfuliilHng.  Love  -,  for  it  is  an  '  accomplifnment  of  the  Eternal  Will,  out  of  which  Nature  exifls, 
and  the  wrathful  kingdom  is  an  accomplifhment  of  the  Eternal  hunger  and  thirft,  which 

^  Being  of       cannot  beotherwile  in  i'.ternity,  for  the  *■  Efience  of  all  Eflences  is  thus. 

Eeings,   Sub-       40.  For  it  is  fufficiently  known  to  US  (feeing  God  is  merely  Good,  that  he  created  ??c- 

ijance.ot  Sub-  /^/;;^  gyil  ;  for  that  v;hich  was  not  from  b  ternity,  was  not  in  the  Creation. 

41.  God  created  no  Hell,  nor  any  Devils,  but  Angels  :  Only  L.ucifer  has  turned  him- 
felf  away  from  the  Meeknefs,  and  is  flown  out  above  tlie  Crofs  of  the  Num.ber  Three, 
and  has  himfelf  awakened  the  fire  of  Anger  in  the  fiafh,  which  had  from  Eternity  re- 
mained hidden  in  fecret,  which  is  now  his  Hell  and  Habitation,   he  can  now  be  no  other- 

▼  Quality,  or  wife  than  Covetous,    Envious,  Anxious  and  Wrathful  ;  there  is  no  other'  property  or 
living  faculty,  fource  in  him  ;  for  his  own  Mother,  our  of  which  he  was  brought  forth  and  created, 
boldcth  him  nov:,  fo  that  he  is  a  Devil  with  all  his  Legions, 

42.  Therefore,  dear  Children,  flnce  we  know  that  we  are  thus  environed  with 
Hell  and  the  Devils,  in  the  Anger  of  God,  it  is  very  necefTary  for  us  to  fly  into  Hu7nili- 
ty;  and /M-^(2/v  Chrift  teaches  us  fo  very  earncftly  to  fludy  Meeknefs,  Love,  and  Mer- 
cy, that  we  fliould  Love  one  another,  and  fliould  net  fo  eagerly  endeavour  after  the  Spi;-it 
of  this  world  ;  for  the  Devil  flips  into  it,  and  feduces  us  ;  We  fhoukl  "-jjatchfully  take 
heed  of  Pride,  for  the  Devil  flies  into  it  ;  and  of  Anger,  for  that  is  the  Devil's  fv/ord, 
wherewith  he  commits  all  Murders. 

43.  O  how  lamentable  a  thing  it  is,  that  the  poor  foul  is  thus  blinded,  that  it  knows 
not  the  heavy  fliackles  and  bands  wherein  it  lies  captive  !  The  fire  of  Hell  riles  up  to  its 
very  lips,  the  vJwIe  ivorld  is  full  of  fnares  which  the  Devil  has  laid  to  catch  the  poor  foul : 
If  the  Eyes  of  the  outward  Man  fhould  be  opened,  he  would  be  terribly  affrighted :  Ail 
whacfoever  Man  does  but  touch  or  look  upon,  there  is  a  Net  and  Snare  of  the  Devil  in 

I  Incarnate,  it  ;  and  if  the  Verbiim  Dcrnini,  tlie  Word  of  the  Lord,  which  is  ^  become  Man,  was  not  in 
the  Middle,  fo  tliat  tlie  hidden  Eternal  fubfl:antialuy  of  the  Word  is  a  Body,  there  ixiciild 
none  be  faved ;  the  Devil  would  catch  and  devour  all  fouls. 

44.  Hierefore,  dear  Children,  Chrifl:  has  well  told  us,  That  the  Kvgdcm  of  Gcd  in  us, 
is  finall  as  a  Grain  of  Mufiard-feed ;  but  he  that  endeavours  ferioufly,  and  ftrives  after  it, 
to  him  it  grows  great  as  a  Tree,  and  the  Devil  muft  needs  let  it  alone  ;  and  though  he  of- 
ten breaks  ofr"  a  Twig,  yet  the  fleck  ftands  fl.ill. 

45.  Chrifl;  warned  the  Rich  young  Man  to  beivcre  of  Ccvctoufnefs,  and  told  him,  that 
a  Camel  would  eafier  go  through  the  Eye  of  a  Needle,  than  a  rich  Man  enter  into  the  King- 
dom of  heaven  ;  and  the  Caufe  of  all  this  is,  that  tlie  foul  enters  into  luff,  and  into 
the  Dominion  of  this  world  :    for  if  the  ibul  wholly  gives  up  itfelf  into  the  luft,  plea- 

•  Or  Tempt,  fure,  and  Dominion  of  this  world,   then  the  Devil  does  not  *ßft  it  fo  ftrongly,  but  car- 


Chap.  14.      The  Broadway^  and  the  Narr  cm  tVay.  159 

ries  it  in  his  '  Tnumphaiu  Chariot,  from  one  abomination  and  wickednefs  to  another :  '  Or  Bride- 
His  Chariot  is  Venus,  viz,  the  Love  of  the  flefli,  v/herein  the  foul  continually  endeavours  Chariot. 
after  Temporary  Power,  Authority,  and  Honour,  after  Riches,  Beauty,  and  the  De- 
fires  of  the  Flefli,  after  Beftial  inordinate  Copulation  ;  though  indeed  the  foul  does  not 
fo  eagerly  defire  it,  unlefs  it  be  toto.lly  infeScd :  but  it  is  only  from  hence,  tliat  the  Ibul 
in  Adivn  has  lufled  after  it,  and  is  captivated  therewith  ;  and  the  Devil  continually 
makes  it  ftirring,  he  continually  tickles  the  foul  therewith,  that  it  might  confidently  and 
freely  eat  of  the  forbidden  fruit. 

46.  We  find  that  the  Human  Life  is  threefold,  with  Three  Spirits  together  ;;;  one, 
as  if  it  v/ere  but  one  Spirit,  and  it  is  indeed  but  one  Life  -,  but  it  has  Three  Dom.i- 
nions,  each  of  which  has  its  own  mother,  which  affords  or  generates  it ;  the  Center 
of  Nature,  with  its  forms  [or  properties]  is  the  Eternal  life  ;  for  it  is  the  fire-life  ;  and 
the  fpirit  which  is  generated  and  goes  forth  out  of  the  Center  of  Nature,  which  dv/ells 

in  the  Impure,  is  the  eternal  '  life  of  the  foul  ;    and  the  Air-fpirit,  with  the  qualities  "  Soul  Life, 
or  properties  of  the  Dominion  of  the  Stars,  is   the   beginning,  ending,  and  Tranfitory 
Life,  which  is  the  Beßial  Life,  [the  Animal  Life  which  we  have   in  common  with 
Beafts.] 

47.  Now  the  foul  is  generated  only  out  of  the  frß  tivo,  and  the  Third  is  breathed 
into  it  i  not  that  it  fo.ouid  enter  into  it,  and  give  up  itfelf  thereto,  as  A-fam  has  done, 
but  that  the  foul  (houlJ  mightily  rule  over  it,  and  therein  open  the  great  Wonders  of  God, 
which  from  Eternity  were  beheld  in  the  Wiltlom  of  God  -,  for  the  T/m-d  Dominion  is  gene- 
rated and  created  out  of  the  frß ;  and  the  ficcnd  Dominion  fhould  continue  in  its  own 
phice  (in  the  Noble  Tindture)  in  Paradife,  and  fhould  open  the  great  Wonders  in  the 
Third  :  And  therefore  Man  was  made  Lord  over  all  things ;  he  had  the  Tinffure  [or 
life]  of  the  Earth  in  his  own  hand  [or  power,]  and  Gold  and  Silver  were  as  eafy  for 
him  to  find,  as  any  other  vifible  thing  :  The  Tindlure  of  the  Earth  was  his  Ornament 
and  Sport,  altogether  child- like,  without  Covetoufnefs  ;  he  needed  no  other  cloathing  ; 
and  as  the  Gold  was  pure  without  drofs,  fo  was  his  child-hke  Mind  alfo. 

48.  But  the  Devil  awakened  unto  him  the  Sulphur  [or  Grofs  Matter]  therein,  and 
has  fet  the  5^/V7/ fpirit  in  the  fuperior  dominion  in  him  -,  that  which  Man  fhould  have 
rufed  over,  rules  over  him,  and  that  is  his  Fall. 

49.  Thus  now  the  Devil  has  gotten  power,  inafmuch  as  the  Outward  Dominion 
is  generated  out  of  the  Inward,  [viz.  the  Center  of  Nature,]  and  that  he  dwells  in 
the  m:oft  innermofl,  and  fo  he  flides  out  of  the  innermoft  into  the  outermoft,  and  kin- 
dles the  outermoft  in  the  Mind;  from  whence  arife  falfe  lufts  and  inclinations,  and  evil 
Concupifcence,  fo  that  tzvo  Dominions  [viz.  the  inv,'ard  and  the  outward]  ffrive  againft 
the  foul  •,  and  fo  the  poor  fou!  is  in  the  7nidß  betv>'een  the  Domjinion  of  this  world,  and 
the  Dominion  of  the  Hellifli  fource  [or  quality,]  and  there  it  (lands  before  the  Gate 
of  heaven  in  a  very  great  Deep  /;;  great  Danger  ;  its  Root  is  the  Anger  of  God  and 
Hell-fire ;  and  its  fuptrior  or  predominant  fpirit  is  the  Dominion  of  this  v/orld  ;  and' 
there  it  ftands  in  the  Tinffure  of  the  Fire,  in  the  ruidfi  ;  and  whitherfoever  it  inclines, 
there  it  enters  ;  if  it  goes  into  the  lull  and  pleafure  of  this  world,  then,  it  ftands  there- 
in, and  is  captivated  by  the  Devil ;  but  if  it  enters  into  itfelf  inwards  into.  God,  then  the 
Devil  will  buffet  it,  for  then  it  is  in  his  country. 

■  50.  But  when  it  gets  the  fiefti  of  Chrift  for  a  new  Body,  then  it  is  not  in  his  coun- 
try :  that  is  a  Tree  before  hitn,  which  is  poifon  and  death  to  him ;  at  which  he  is  vexed, 
and  loath  to  touch  it :   But  he  ftirs  up  his  Servants  and  Minifteis  againß  the  cut-aard Body, 
that  muft  bear  "^  reproach  and  fcorn,  that  thereby  he  may  cover  and  hide  this  Tree,  that  <:  Shame  and 
it  may  not  be  knovvn  ;    clfe  it  r>:ight  bring  forth  more  branches,  whereupon  at  laft,  Meli  D''gfii'--e. 
v/ould  be  too  narrow  for  him  ;  therefore  he  will  prevent  it  as  long  as  he  can. 


i{;0  The  Broad  TF ay ^   and  the  Narroisj  Way.      Chap.  14. 

5r.  And  lb  now  v/hen  the  poor  foul  breaks  away  from  him,  and  with  its  dear  Bride- 
groom Cbrifi  turns  to  the  Love  of  God,  fo  that  through  earneft  Repentance  and  turn- 
*■  Trjps  and    ing  into  God,  it  enters  into  the  Will  of  God  ;    yet  then  the  Devil  \\-Mfc-ven  ^  cords  ftill, 
Snares  ^vuh  each  of  which  \\z  holds  it  fail,  before  he  will  let  it  go ;  and  then  it  muft  get  it- 

felf  through  all  the  I'cven,  and  leave  his  cords  wholly  to  himfelf.    [Thefe  feven  Bands 
are  the  feien  fpiritsof  Nature  hereafter  mentioned.] 

52.  And  Eighthly^  it  muft  go  through  the  Hre,  and  there  is  the  earneft  fevere 
Proba,  or  hard  trial ;  and  when  it  is  come  through,  it  gets  the  heavenly  Tm£Iure  in 
the  Ninth  Number :  and  in  the  Tenth  Number,  upon  the  Crofs,  it  gets  the  Body  of 
Chrift,  and  fo  is  an  Angel  in  Heaven,  and  a  Stranger  and  Pilgrim  upon  Earth  in  this 
Tabcrnacie. 

53.  The  fez-en  fnares  wherewith  it  is  entangled,  are  the  feven  fpirits  of  the  outward 
nature  of  the  Dominion  of  this  world  :  thefe  it  muft  wind  through,  and  prefs  quite 
through  them,  and  caft  them  all  behind  it ;  and  in  the  Eighth  Number  ftandeth  Mofes 

-  Or  wretched  with  his  Law  ;  and  there  is  firft  read  to  the  foul,  what  a  *  fine  Fowl  it  was  j  and  there 
Creatcire.  comes  the  Dcvil  with "  his  Regißer  or  Catalogue,  and  reads  what  it  is,  and  fhows  his 
r.  ccouiit.  right  to  it :  and  there  it  is  direded  to  -bow  down  and  lay  hold  on  the  Wounds  and 
Faffion  of  Chrifi  :  and  here  it  is  neceflary  that  the  poor  foul  take  hold  on  the  Merits 
and  Death  of  Chrift,  and  wrap  itfelf  faft  therein,  for  out  of  thefe  fivaddling  Bands  the 
Devil  cannot  pull  the  foul,  nay  he  dares  not  touch  them  :  and  here  the  Devil  muft 
leave  tlie  foul,  for  Chrift  ftandeth  in  the  fire  of  the  Father's  Anger,  and  is  the  cccom- 
pljfijment  of  obedience  ;  and  there  the  foul  is  brought  into  the  Ninth  Form,  into  the 
"Tinware  of  the  Eternal  Life  :  and  there  it  is  furounded  with  the  Majefty  of  God;  and  the 
fair  bleflTed  Virgin  (the  Vvifdom  of  God)  meets  it  with  her  Garland  of  pearls,  and 
crowns  the  foul  as  a  heavenly  Conqueror. 

54.  What  Joy  is  here  to  the  Angels  of  God,  and  what  Joy  the  foul  attains  there, 
we  have  no  pen  to  defcribe  it,  nor  in  this  world  any  tongue  to  exprel's  it ;  only  we 
wifh  to  the  Reader,  and  all  men,  that  they  might  themfelves  have  experience  of  it,  for 
which  caufe  we  fet  about  this  Writing  with  much  toil  and  deep  labour. 

55.  For  we  write  what  we  ourfelves  have  known,  and  have  feen  with  fpiritual  eyes  ; 
we  fpeak  it  not  to  our  own  boafting,  but  that  the  Reader  may  know,  that  if  he  will 
follow  us,  what  he  is  to  expeft  from  it ;  feeing  he  perceives  how  the  World  makes  a 
Gazing  ftock  of  the  children  of  God  :  But  we  fliall  after  this  fhort  Life  have  full  re- 
compence  :  and  moreover  this  Garland  is  more  delicious  than  this  whole  world  :  and 
though  it  be  often  covered  and  hidden  from  us,  yet  it  dies  not. 

56.  For  as  the  rough  winter  hides  the  budding  and  flourifl-iing  of  the  Earth,  fo  that 
reaibn  fays  all  is  Dead  ;  but  when  the  fpring  comes,  then  it  begins  to  bud  and  blof- 
fom  again  ;  fo  alio  it  is  with  the  noble  and  fair  Garland  of  Chrift;  when  that  fprings 
again,  then  it  produces  Lilies  without  Number ;  and  every  Spring,  when  the  Mind  is  re- 
iiewed  in  Chrift,  it  multiplies  Tejifold. 

Of  the  Co7npa7ty  and  AJj'ißaiice  of  the  Holy  Angels. 

57.  As  we  that  are  Men  in  this  world,  if  we  be  the  children  of  God,  afffl  and  help 
one  another  in  neceflity  and  diftrefs,  and  readily  deliver  one  another  from  mifery  and 
trouble;  thus  alfo  it  is  in  heaven,  concerning  the  children  of  God,  wliile  the  foul  be- 
longs to  the  fellowfivp  of  Angels  ;  they  afttdt  the  company  of  honeft,  virtuous,  and 
chatte  Men,  that  fear  God,  and  ftand  by  them  in  neceflity  :  for  the  Scripture  faith,  They 
ere  all  Miniflring  fpirits,  fent  forth  for  the  Jeriice  of  thefe  that  are  to  inherit  the  Kingdom 
of  Cod;  they  often  avert  the  fiery  darts  of  wickednefs  :  what  mifchief  would  the  Devil 

2  often 


chap.  14.       The  Broad  Way ^  and  th&  Narrow  Way,  16 1 

often  do,  if  he  were  not  oppofed  arid  hlndf-ed  by  the  Throne-Princes  of  tie  Legions  ? 
how  often  would  he  terrify  and  cafb  men  down  headlong  to  the  ground  ? 

fS.  But  the  Angels  are  our  fervants  and  keepers,  if  we  hzChrißians,  and  not  Beads ; 
though  indeed  the  Devil  fets  upon  Chriftians  mod  of  all  •,  how  often  would  many 
be  drowned  and  killed  by  a  fall,  who  yet  receive  wonderful  deliverance  from  An- 
gels :  they  are  ready  about  people,  who  fing  and  fpeak  of  God  •,  they  have  great  de- 
light among  little  Infants,  fo  that  they  many  times  manifeft  thcmfelves  to  an  Infant,  and 
play  with  it,  if  it  be  the  child  of  God. 

ßg.  How  many  Examples  are  there  in  the  Scripture,  of  the  Angels  leading  and  con- 
ducing the  Children  of  God;  efpecially  the  Example  of  'Toliah:  though  our  School- 
Rabbies  will  rather  have  it  call  out  of  the  Bible  [than  believe  it:]  but  confider  of  the 
Three  Angels  with  Abraham^  and  the  two  Angels  with  Lot :  alfo  how  they  have  plain- 
ly foretold  and  declared  the  Conception  of  highly  worthy  men,  [as  of  Ijaac,  Jacob, 
Samuel,  Samfon,  &c.]  efpecially  of  John  [the  Baptiit,]  and  o'i  CHRIST  :  confider 
what  was  done  at  his  Birth  [to  the  Shepherds  in  the  field,]  and  to  the  "^  JVifemen  of  the  f  Or  Magi. 
Enfl :  and  at  length  to  Jsfeph  [how  he  was  direded]  to  go  with  Mary  and  the  Babe  into 
Egypt :  whereby  we  may  fufficiently  perceive  their  great  carefulnefs  about  us ;  for  they  are 
God's  Minißers ;  he  fends  them  to  conduct  us,  [through  this  valley  of  mifery,  through 
this  world  of  Thiftles  and  Thorns,]  and  to  defend  us  from  the  üevil :  Ü  how  great  Joy  they 
have  for  07ie  poor  foul,  when  it  is  delivered  from  the  fnares  of  the  Devil,  yea  more  than 
for  Ninety-Nine  righteous,  as  Chriß  faith. 

60.  Therefore  we  Ihould  not  lb  fuddenly  ^  defpair  in  adverfity,  when  we  are  in  "  ne-  e  Be^ej-flcd 
ceffity,  v/hen  we  often  fuppofe,  that  the  whole  world  is  againft  us,  yet  the  Choir  or  Hoß  and  difcour- 
of  Angels,  and  the  Spirit  of  God,  are  with  us  ;  it  is  often  with  us,  as  with  the  Canaanitiß  ^^i^-  . 
Woman,   lb  that  we  cannot  find  the  Countenance  of  God  ;    but  we  muft  wait  for  the  Affliftlcns" 
proof,  and  trial  muft  pafs  over  the  foul ;  the  more  Gold  is  Purified,  the  finer  it  is ;  fo 

alfo  the  foul,  the  more  it  is  brought  into  Trial,  if  it  holds  out,  the  fairer  and  brighter  it 
is :  and  God's  aim  is  to  have  fair  and  lovely  children,  and  fuch  as  are  of  underftand- 
ing,  and  learn  to  difcover  [the  deceits  of]  the  old  Devil. 

61.  But  you  muft  know,  that  the  Angels  are  very  pure,  chafle,  modeß  Spirits,  alfo 
humble  and  friendly,  and  are  like  to  Infants,  who  know  of  no  deceit  or  iniquity,  but  what 

is  '  innate  in  them.  i  Or  gene- 

62.  Now  whofoever  will  enjoy  the  company  and  aJTiftance  of  Angels,  muft  not  be  a  '■ated. 
Lufiful  Bull  or  Heifer,  or  a  lafcivious  zvnnton  Venus,  or  have  a  falfe  wicked  mind,  which 

day  and  night  ftudies  nothing  but  cunning  tricks  and  deceit,  how  to  get  money  and 
wealth  :  neither  muft  always  dabble  and  fwim  in  the  world's  back- biting,  fcoffing  jefts 
and  conceits,    and  tickle  and  feed  the  foul  with  them,  in  which  the  world  ufes  to  pro- 
voke one  another,  and  to  ''  take  exceptions  one  at  another:    No,  No  Angel  will  flay  "=  Or  find  fr.u!t 
with  fuch  Men,  but  the  black  Devil,  who  poflefles  tne  Hearts  of  thefe  Men,  fo'that  and  üir  up 
they  take  pleafure  in  wickednefs.  nalice. 

63.  Whofoever  will  have  the  Afiiftance  of  Angels,  need  not  call  upon  them,  or  pray 
to  them  ;  for  they  accept  not  of  that  honour,  they  give  all  honour  to  God  ;  but  [he]  oughc 
only  to  turn  away  from  uncleannefs  of  heart,  and  enter  through  true  Repentance  into  God's 

will,  and  continually  put  away  evil   thoughts  and  '  influences  ;   he  muft  continually  in-  '  Influxes  ziA 
cline  his  Will  to  God  [and  Goodnefs,]  and  pray  to  God  for  the  guidance  of  his  holy  Spirit.  ImUgaticn-. 

64.  And  though  the  Devil  holds  fait,  and  will  not  let  go,  and  lays  open  his  unclean- 
nefs before  him  ;  there  is  no  better  courfe  to  be  taken,  than  to  leave  all  his  unclean- 
nefs and  filthinefs  upon  the  Devil's  neck,  and  wind  himfelf  out  from  it,  in  (bite  of 
all  [Carnal]  reafon,  and  caft  himfelf  in  humility  into  God's  will,  and  commit  nimfelf" 
to  it,  and  leave  all  doubting  to  the  Devil,  (for  that  is  his  lodging,)  and  he  muft  confider  • 

Y 


"  Soldrer, 
Champion,  or 
Refifter. 


»  His  Fort  of 
Prey  in  the 
loul  again. 
In  Spirilu 
Murtäi,  Extra 
Hcmiticm. 


162  17^6  Broad  Way^  and  the  Narr  cm  Way,       Chap.  14. 

that  is  a  great  Sin  xa  continue  in  doubting  ;  he  fhould  confider,  that  doubting  is  the  De- 
vil's Band  wherewith  he  holds  the  foul  faft :  When  any  Man's  unckannefs  meets  him- 
and  reprefents  itfelf  before  him,  fo  that  the  foul  can  receive  no  ftrength,  that  is  not 
God's  hardening  [of  the  heart,]  but  the  Devil  wraps  himfelf  about  the  foul,  and; 
will  not  let  the  foul  come  to  the  light,  that  it  may  receive  ftrength  and  \'irtue;- 
and  there  the  words  and  promifes  of  Chrift,  with  his  blood-fhedding,  fuffering  and  death,, 
are  a  foz'ereign  Medicine  ;  when  the  foul  wraps  itfelf  up  in  them,  and  leaves  all  ier 
uncleannefs  upon  the  Devil's  neck,  that  is  pcifon  to  the  Devil,  which  makes  him. 
faint  and  feeble  ;  and  fo  the  foul  then  preffes  forth  into  the  Light  of  God,  and  re- 
ceives ftrength  and  virtue  ;  and  there  it  moft  earnertiy  enters  into  humilit}',  and  then  it 
treads  upon  the  Devil's  Head,  and  deftroys  his  Hell  •,  and  then  the  Angels  afTociate 
with  that  Man,  and  have  great  Joy  that  the  Devil  is  overcome,  who  intended  to  be 
God  and  Creator  in  the  foul. 

6ß.  But  a  foul  in  Chrift  muft  be  a  continual  "  Warrior,  and  although  the  Devil  can- 
not get  pofleffion  of  the  foul,  yet  he  ftill  holds  it  before  the  unclean  fcrhidden  Tree, 
that  it  fhould  taße  of  unchaßity,  iniqtäty,  lies  and  deceity  of  Jnger  and  Ensy  :  and  if 
he  can  bring  it  to  pafs,  that  the  foul  lets  in  the  evil  luft  and  deßre  into  itfelf,  O  how  • 
does  he  hide  and  cover  it !  how  does  he  ftrew  fugar  upon  it  I  and  if  he  fhould  once 
draw  it  into  Feaus's  Heaven,  he  will  fpare  no  pains  to  get  his  "  fortrefs  again.  For  the 
Devil  is  never  better  at  eafe,  than  in  Man,  for  there  he  can  be  Lord  of  this  world,  and  per- 
form his  work,  and  accomplifti  his  will ;  which  he  cannot  °  do  in  the  fpirit  of  this  world, 
without  Man  ;  for  his  Kingdom  is  not  in  the  outward  Dominion  of  this  world,  but  in 
the  inv/ard,  in  the  Rcct  in  the  Abyfs. 

&b.  He  can  do  nothing  in  this  world,  in  the  External  [part,]  unlefs  the  Ttirba  Magna 
in  the  wrath  of  God  be  kindled,  and  there  he  is  bufy,  efpecially  when  the  Elements 
are  kindled  [or  inflamed]  with  Tempeftuous  ftorms  [of  thunder  and  lightning ;  ]  zvA 
then  if  the  Anger  of  God  burns  therein,  there  he  is  a  bufy  Executioner  ;  if  he  could 
ruin  the  whole  world,  he  would  do  it ;  but  he  has  no  further  room,  than  the  fierce 
wrath  in  the  Turba  affords  him  -,  The  •"  Turba  is  bis  Nlaßer,  he  is  but  a  Juggler  and  De- 
ftroyer,  fo  far  as  the  Anger  in  the  Turha  is  kindled. 

07.  Know  alio,  that  the  Devil  often  ftrives  and  fights  with  the  Angels  •,  and  when 
the  foul  is  carelejs  and  fecure,  he  lets  upon  it  ftrongiy  :  but  he  is  held  oft",  that  he 
cannot  do  what  he  will ;  but  fo  loon  as  the  foul  hnngir^s,  and  is  captivated  by  the  L^tft, 
i'iike  Adam  and  Eve,']  then  the  Devil  overcomes  ;  but  then  again  fo  foon  as  the  ibul 
caßeth  a-xay  that  evil  Luft,  [and  enters  into  Repenunce,]  then  he  is  driven  away  by 
the  Angels. 

6S.  And  there  is  a  continual  ftrife  about  the  foul  of  Man  ;  God  defires  to  have  it ; 
the  Devil  alio  would  have  it  j  and  the  Caule  of  this  is,  that  the  tv^o  Kingdoms  part  in 
the  Crois  :  the  one  is  the  Love  of  God,  the  Kingdom  in  Temario  San^e,  viz.  the  An- 
gelical one :  and  the  other  is  the  fierce  wrath  out  of  the  Center  of  Nature,  which  is  the 
Anger  and  '  Severity  of  God. 

.  69.  And  tlxrefore  it  is,  that  God  manifelts  his  will  to  us,  and  fets  before  Man 
Light  a.nd  Darknefs  ;  he  may  endeavour  after  v.'hich  he  will :  And  that  we  might 
knov/,  that  God  would  have  the  foul  into  iiis  holy  Kingdom,  he  affords  us  Teadjittg  and 
hßruciicn,  and  fftows  us  th'e  way  to  Life,  [or  Light  -,  ]  he  ftirs  up  by  his  Spirit  highly 
worthy  'Teachers,  -who  are  the  Eight  of  the  vccrld,  that  Men  might  beware  of  his  Anger 
Grftiritup.  and  fierce  Wrath,  and  not  '  awaken  it  in  themfelves. 

70  For  ttie  Anger  muft  indeed  be  in  every  IJfe,  [as  the  Gali  in  living  Creatures  ;  } 
but  where  the  love  and  mecknefs  prevail  over  it,  it  is  not  msnifeflei  in  Eternity,  but 
is  only  a  Caui<;  of  the  Life-,    for  in  the  Love,  tlic  Anger  makes  great  exulting  Joy 


»l'iague..^'fT!. 
geance,  and 
Dcitruflion. 


^  Or  Sharp- 
Bsfs. 


Ghap.  14.     7%e^r6ad  PFny,  and  the  Narren^  TP" ay,  1  65 

and  Paradife.  The  Anger  [or  Mars\  in  the  Kingdam  of  God  is  the  Great  Wondero-js 
Joy,  \fih.(ivz  nothing  of  the  Anger  is  perceived.  As  Weeping  and  Laughing  come  ttom 
one  place,  and  the  Weeping  is  turned  into  Joy  ;  after  fuch  a  manner  is  it  with  the  Love 
and  Anger  of  God. 

71.  Therefore  it  is,  that  Chrift  fo  earneftly  teaches  us  Love,  Humility,  and  Mercifni- 
nefs ;  and  the  caufe  why  God  is  become  Man,  is  for  our  Sdvatimi  and  hat'pini'fs  pike., 
that  we  fhould  not  turn  back  from  his  Love :  God  has  fpent  his  Heart,  that  we  might 
be  his  children,  and  remain  fo  Eternally  -,  when  there  was  no  Remedy  neither  in  Hea- 
ven, nor  in  this  world,  then  he  moved  himfelf  for  Man's  fake,  that  he  might  be  deliver- 
ed from  the  Devil,  and  from  his  Anger,  [into  which  he  was  fallen  in  Adam.~\ 

72.  Therefore,  dearly  beloved  Children,  do  -not  fo  rcjeSl  and  call  from  you  the  Love 
and  Grace  of  God,  elfe  you  will  lament  it  in  Eternity  -,  for  after  this  Time  [of  the 
Temporary  Life]  there  is  no  more  Remedy  or  help.  Pray  learn  Divine  Wifdoin,  (tnd 
leoJ-n  to  know  what  God  is  ;  and  do  not  imagine  or  fet  any  Image  of  any  Thins;  before 
you,  thinking  God  to  be  an  Image  any  way  but  in  Chrift  :  fVe  live  and  are  in  Goo,  we  are 
of  his  [EITence  or]  fubßance  [or  Being  :]  We  have  Heaven  and  Hell  in  ourfelves.  What 
we  malie  of  ourfelves,  that  we  are :  If  we  make  of  ourfelves  an  Angel  in  the  Light  and 
Love  of  God  in  Chrift,  we  are  fo  -,  but  if  we  make  of  ourfelves  a  fierce,  angry,  falfe 
and  wicked,  haughty,  flying  Devii,  which  flies  aloft  above  all  Love  and  Meeknefs,  in 
mere  Covetoufnefs,  greedy  hunger  and  thirft,  then  alfo  we  are  fo  ;  for  after  this  Life,  ;'/ 
is  etherwife  with  us  there  than  here  -,  what  the  foul  here  embraces,  that  it  has  there  ;  and 
fo,  though  the  outward  breaks  in  Death,  yet  the  will  retains  that  embraced  thing  in  its 

fource  [or  property,]   and  that  is  its  *  fuftenance  ;  but  how  that  will  fubfift  before  the  •  Food  or  r? 
Paradifical  fource  and  dominion  of  God,  and  before  his  Angels,  ycu  yourfelf  may  conftder :  creation. 
We  would  have  it  faithfully  fet  before  you  f ,  as  it  is  given  to  us  [for  that  purpofe.]  t  Foraw.un 

ing. 

The  Fifteenth  Chapter. 

Of  the  jmxed  TVorld^  and  its  wickednefs,  as  it  now  ßandsj    and 

as  it  Exercifes  its   Dominion    at    frefent.  A   Glafs    nahereiji 

Every  one  may  fee  himfelf;  and  may  try  what  Spirit's  Child 
he  is ;    out  of  the  Seal  of  the  Wonders, 

i.W'SHi^'^^K^HRISr  faith,  Matth.  23.  OJerufalem,  Jerufaleml  How  of  ten  would 

^    <f  <*>  >    ^    ^  ^^''^^  J"ö//6^r^d?  thy  Children  together  as  a  *  Hen  gathereth  her  Chickens  f  Clock- hen. 
^    <f  C  >    94   under  her  wingSy  and  you  would  not :  O  Jernfalem,  thou  that  killefi  the 
^    *C     >     ^   jP?"öpto.J,  and  ßoneß  them  that  are  fent  unto  thee,  &c.  Alfo,  we  have 
:^      **"        ^  piped  unto  you,  and  you  have  not  danced,  &c.  JVhat  ßjould  I  do  more  to 
k.^>^^3^    this  fliff-necked  People,  who  will  not  fuffer  my  fpirit  to  reprove  them  ? 

Alfo,  their  Mouth  is  full  of  curßng  and  bitternefs  ;  the  Poifon  of  '  Ad-  '  Or  A'p«. 
ders  is  tinder  their  Lips  ;  they  fpeak  nure  deceit^  and  their  hearts  are  never  at  unity.     O  how 
fain  would  I  eat  of  the  heß  Grapes  j  but  lam  as  a  Vine-dreffer  that  Gleaneth  :  I  had  planted 

Y  2 


164. 


»  Of  filthy 
I.uil  and 
VVickednefs. 

*  Paftor  and 
People. 


'/  Tliis  wick- 
ed time  orge- 
Deration. 


'  Mocker  or 
Scoffer. 


Of  the  Mixed  U^orWs  Wichdnefs.  Chap,  r  5, 

me  a  Vineyard,  hut  it  hringeth  forth  nothing  but  four  Grapes  :  I  am  become  firange  to  my 
Mother'' s  Children  :  They  which  eat  at  my  Table,  tread  me  underfoot. 

2.  Thus  the  Mother  then  complained  of  the  wicked  children  of  Men  ;  but  what  fhall 
fhe  now  do  in  thefe  prefent  times  ?  She  ftandeth  yet  in  great  forrow  and  lamentation,  and 
has  turned  away  her  countenance  from  thofe  wicked  Children,  and  will  not  have  any  of 
them  that  are  in  "  that  Garment :  She  crieth,  and  no  one  heareth  :  She  ftandeth  in  great 
mourning  and  lamentation  over  the  wicked nefs  of  thofe  falfe  unruly  and  perverfe  Chil- 
dren :  Every  one  runs  after  the  covetous  Whore,  who  is  full  of  Blajphemies,  and  Abomina- 
tions ;  both  the  "  Shepherd  and  the  Sheep  do  fo  :  It  is  a  moft  Lamentable  Time,  and  if  jc 
Ihould  not  be  shortened,  no  man  fhould  be  faved. 

3.  It  is  fl  Time  ■w\\\ch.  all  the  Prophets  have  prophefied  of,  and  thou  fuppofeft  it  to  be  a 
Golden  Time  ;  but  confider  thyfelf,  thou  blind  Man,  Whither  art  thou  gone  ?  Doft  thou 
fuppofe  that  this  wickednefs  and  failhood  which  thou  pracSlifeft  is  the  Ordinance  of  God  ? 
Wait  but  a  while,  and  you  will  foon  fee.  It  is  the  Time  of  the  lafl  Seal,  wherein  the 
Anger  of  God  hath  poured  forth  its  Vials,  fo  that  the  Wonders  of  Hell  come  to  Light, 
[that  they  may  be  known.]  Let  this  be  told  you,  we  have  known  it  in  Ternario 
San£to  ;    [or    underftood  it  in  the  Angelical   world,    in    the    Heavenly   Subftantia- 

4.  For  the  Mother  has  rejefted  ''  It,  and  will  have  noneof  thofe  Abominations  any  more  : 
She  is  big  with  child,  and  brings  forth  a  fan  in  her  old  age,  which  ftiortens  the  Days  of 
wickednefs.  Let  this  be  told  you  ;  whofoever  perfeveres  and  goes  on  in  wickednefs,  fhall 
have  great  fhame  thereof. 

5.  Is  not  the  little  boy  (which  runs  up  and  down  in  his  childifh  fport)  very  full  of  the 
poifon,  venom,  and  wickednefs  of  the  Devil  ?  And  do  not  all  vices  and  abominations  ftick 
in  him  ?  He  is  a  ""  fcorner,  and  blalphemer  of  God,  a  fwearer,  curfer,  liar  and  decei- 
ver, very  fit  and  apt  to  lerve  the  Devil  in  all  manner  of  fliameful  filthinefs  :  Scurrility 
and  obfcenenefs  are  his  beft  Latin  and  Eloquence,  he  knows  how  to  mock,  difgrace,  and 
lay  all  manner  of  afperßons  upon  the  Hmple  :  All  manner  of  thievery,  cheating  tricks  and 
cozenage,  are  fine  Arcs  with  him :  Deceit,  over-reaching,  and  circumvention,  are  his 
Glorious  Boafting  :  They  mock  and  deride  poor  people  without  any  caufe  :  He  that  fears 
God,  is  by  them  accounted  a  fool,  and  fet  as  an  Owl  to  be  wondered  at.  This,  Parents 
and  Ancient  People  fee,  and  take  delight  and  pleafure  in  it,  that  their  children  are  fo 
dextrous  and  witty  in  their  wantonncfs  and  waggery  :  They  are  tickled  at  the  heart  with  it 
when  they  unhappily  jeft  at  honeft  People  •,  that  which  old  Old  folks  dare  not  do  for 
fhame,  that  they  teach  the  Children,  that  thereby  the  luft  of  their  hearts  may  be  brought 
to  pafs :  All  this  the  Devil  teaches  them,  and  fo  rides  in  their  hearts  as  Lord  over  body 
and  foul. 

6.  If  any  can  but  cozen  and  cheat  his  neighbour,  defpife,  fiander,  and  find  fault  v/ith 
him,  and  bereave  him  of  his  honour  and  goods,  thefe  are  the  fatisfying  of  their  Ltifls  t 
All  immodeft  wanton  words  and  manners  are  held  the  beft  Art  and  Courtfhip  :  He  that 
can  laugh  and  jeer  his  neighbour  out  of  countenance,  is  Alaßer  upon  the  Place:  All  thefe 
are  the  Devil's  Pranks  and  Tricks  -,  and  thus  he  leads  the  poor  foul  in  his  ftring,  and 
Man  underftands  it  not. 

7.  Youth,  both  of  the  Male  and  Female  Sex,  learn  firft  the  Devil's  Trade,  before 
they  tak6  any  thing' elfe  in  hand  :  Difdatnful  malicious  wantonnefs,  is  ihefrß  work  they 
learn  •,  and  the  Parents  encourage  their  children  in  it,  and  hold  it  for  a  necellary  worldly 
fathionable  accomplifhraent. 

8.  [Fhen  they  are  grown  up  a  little,  then  the  defire  of  beftial  unchaftity  is  die  fecond 
work  they  learn,  which  they  call  a  trick  of  youth,  and  allure  one  another  to  it :  Thus 
youths  give  room  to  the  Devil,  at  the  firft  bloffoming,  to  enter  into  the  Heart,  ib  that 


chap.  1 5,.  Of  the  Mixed  WoMs  Wkkednefs.  1 65 

the  Devil  makes  his  nejl  therein,  and  fb  catches  one  with  the  abominations  of  another, 
the  male  with  the  female,  and  the  female  with  the  male. 

9.  If  any  one  fends  his  fon  to  the  Univerfity  to  learn  fomewhat  that  is  Good,  that  he  may 

be  ferviceable  to  God,  and  ufeful '  in  the  world ;  then  he  learns  wantonnefs,  bravery,  »  To  his 
pride,  fiibtlety,  how  to  deceive  the  fimple  of  their  own,  and  bereave  them  of  their  fweat,  Country, 
and  contrive  a  cloak  for  it,  faying,  it  is  ''  his  right  by  Law  ;   hut  that  cloak  is  the  Devil's^   ^  Sua  Jura. 
and  the  falfe  deceitful  heart  is  his  Minißer.     If  he  can  fpeak  a  little  Latin,  or  foreign  ^'ghts,  Ti- 
Language,  then  no  fimple  Man  is  good  enough  for  his  company  :    His  high-mindednefs     ^^'  "  ^^^  " 
flies  alott,   the  ftinking  Carcafe  [which  is  but  meat  for  Worms]  muil  be  trimmed  with 
Ribands  and  Baubles ;  to  go  a-whoring,  and  deflouring  Maids,  is  Courtßip  :  There  are 
people  that  can  behave  thcmfelves  fo  finely,  till  they  awake  the  gnawing  worm  of  Con- 
fcience  in  the  heart  of  many  a  Mother's  daughter. 

10.  And  fuch  are  advanced  in  the  Churches  and  Umverfities,  and  fet  up  for  "  Shepherds  "  Paßors,  or 
cf  Chrifi,  and  yet  they  have  the  Devil  lodging  in  their  heart  •,  and  fo  alfo  they  are  pro-  Mmilters. 
moted  to  worldly  Government  [or  the  Civil  Magißr^cy,]   and  then  they  govern  as  their 

Gueft  in  their  heart  will  have  it :  Thus  the  Superior  or  Magiflrate  works  the  greateft  abo- 
minations, and  the  Inferior  learns  of  him  :  He  inventeth  ■'  tricks  how  he  may,  with  the  ■'  Tricks  and 
appearance  of  Law,  Juflice,  and  Equity,  get  the  Goods  or  Eflate  of  the  Inferior  to  fl'ghts  of. law. 
himfelf:  He  makes  Conftitutions,  Orders,  and  Statutes,  znA  ßiys  they  are  for  the  public 
Good :  He  conflirains  the  poor  and  miferable  to  do  hard  fervice,  that  he  may  fatisfy  his 
Pride  and  State  :    He  crufheth  the  fimple    with    harlh,    cruel   Language,    he  takes 
away  his  Jweat,  and  torments  his  body  :  He  makes  him  his  very  ßave,    and  though  he 
has  no  more  but  one  foul  of  his  own,  [no  more  than  others,]   and  is  but  a  Stranger  and 
Pilgrim  in  this  world,  [yet  he  thinks]  the  needy  muft  fpend  his  fweat  wholly  in  his  fer- 
vice ;  there  is  no  pity  nor  releafe  to  be  had  from  him  :  His  Dog  has  a  better  life  than  the 
poor  needy  foul  under  his  roof,  and  this  he  accounts  his  Right  and  "■  Prerogative ;  where-  '  Or  Privi. 
as  it  is  not  at  all  grounded  in  Nature,  but  only  in  the  Abyfs,  where  one  form  or  property  '^S^* 
plagues,  vexes,  and  torments  the  other,  where  the  Life  is  its  own  Enemy  ;  [and  there  it 
is  grounded.] 

1 1 .  This  the  Inferior  learns  from  the  Superior,  and  fo  gets  his  living  alfo  with  fubtle- 
ty  and  deceit,  covetoufnefs  and  knavery  •,  for,  if  he  does  not  ufe  thefe  things,  he  can 
hardly  fill  his  belly  in  righteoufneis  ;  and  therefore  Reafon  pcrfuades  him  that  necefTity 
forces  him,  that  he  muft  enhance  his  labour  and  commodities,  and  muft  wreft  from  his 
neighbour  his  fweat  again,  without  love  and  righteoufnefs,  that  he  may  but  fill  his  belly  : 
He  learns  from  his  Superior  to  gluttonize  and  pamper  his  body,  and  live  a  beßial  Life.. 
What  the  Superior  fpends  in  zCourtly ßately  Faßion,  that  the  Inferior  fpends  in  a  beaftly, 
fwinifh  fafhion,  and  manner  of  life  :  Thus  one  wickednels  effeds  another,  and  the  Devil 
remains  Prince  on  Earth  over  body  and  foul. 

12.  How  wilt  thou  be  able  to  fubfiff,  when  God  in  his  Zeal  or  Jealoufy  fhall  judge 
the  fecrets  of  Mankind,  when  the  caitfe  of  every  thing  will  appear,  why  that  or  the  other 
Thing  came  to  be  Evil  ?  And  there  every  foul  will  cry  out  of  thofe  that  lead  it  aftray,, 
and  curfe  them  :  Every  thing  will  have  its  caufe  appear  before  it,  and  the  foul  will  feel  it 
in  its  confcience  :  Where  then  will  you  Superior  remain,  when  your  Inferior  fhall  cry  out 
and  fay,  Woe  be  to  you,  in  that  you  have  forced  him  to  fuch  wicked  courfes,  and  that  you 
have  bereaved  him  of  his  fweat,  and  confumcd  his  goods  and  labours  in  Idlenefi  and 
IVantonnefs  ?  How  will  you  give  an  account  of  your  Office  into  which  you  are  put,  wherein- 
you  fhould  ffop  unrighteoufnefs,  and  hold  the  wicked  in  awe  by  Reproof  and  Punifli- 
ment  i*  And  you  have  not  regarded  his  wicked  courfes,  that  you  miglit  prevent  and  hin- 
der them,  but  have  only  looked  after  your  covetoufnefs,  how  you  might  bereave  him  of," 
his  fweat  r  You  have  not  fought  his  foul's  Good,  but  his  fweat  and  labour  :  He  miphc 


jö^  Of  tie  Mixed  World' sWkhdnefs.  Chap.  15. 

*"  elfe  do  what  he  would  :  And  befides,  you  have  given  an  evil  Example  to  him,  fo  that  he 

has  looked  upon  your  courics,  and  made   them  his  Pattern.     Curfing,    blafpheming, 

•  Orprovo-  threatning,  daring  *  iurlintfs,  have  been  your  fafhion,  and  that  he  has  learned  of  you, 
cations  to  ^nd  has  fo  conltantly  reproaclied  the  Name  of  God,  which  you  have  not  regarded  •■,  you 
wrathandma-  j^^^^  ^^y^^  looked  after  his  money,  and  not  after  his  Ibul. 

13.  And  now,  when  the  fevere  Judgment  of  God  fliall  appear,  and  that  every  work 
fhall  be  n-.anifefted  in  the  fiery  Eflences,  where  then  all  ßall  be  tried  in  the  fire.,  what 
think  you  ?  Shall  not  all  fuch  works  remain  in  the  Eternal  fire  ?  And  there  will  the  poor 
foul  cry  out  upon  your  ungodly  curfed  deeds,  words  and  works  :  And  one  will  curie  and 
wi(h  all  Evil  to  the  other,  lor  being  the  caufc  of  fuch  Evil  to  him,  and  the  fource  and 
property  of  falfhood  and  wickednels  will  rife  up  in  the  foul,  and  gna-vs  it.,  tiiar,  for  fo 
Ihort  and  em.pty  a  vanity,  iwlupuoufnefs  and  falfe  lud,  it  has  fooled  away  luch  great  ]> 
ternal  Glory. 

14.  All  manner  of  reproaches,  all  flanders,  all  fcoffings,  all  covetoufnels,  pride,  and 
deceit  fhall  rife  up  in  the  foul,  and  one  fource  [or  property]  fliall  continually  kindle  and 
gnaw  the  other,  which  has  gii'en  cauj'e  to  the  llirring  up  of  the  other,  and  the  ioul  will 
think,  if  thefe  abominations  were  not  in  thee,  thou  viightefi  attain  Grace  ;  and  when  it 
fliall  behold  and  confider  itlelf,  it  will  find  how  one  abomination  has  generated  another, 
and  will  lee  that  itfelf  is  a  mere  flinking  abomination  in  the  prefence  of  God  •,  and  there  it 
will  cart  itfelf  down  in  the  fource  of  anguifh  into  the  Center  of  Nature,  and  curie  God 
that  he  has  made  it  a  Soul-,  and  the  deeper  it  defires  to  plunge  itfelf,  the  deeper  it  falls,  and 
yet  muft  continue  in  the  place  of  its  abominations ;  It  cannot  go  from  thence,  for  the 
helhlh  Matrix  holds  it,  and  it  muft  thus  feed  itfelf  with  anguifh,  curfing,  abominations, 
and  bitternefs,  and  even  with  that  which  its  heart  has  done  here  [in  this  life,]  wherein  at 
length  it  defpairs,  and  that  is  its  Eternal  food. 

15.  All  earthly  food  and  lull  pafs  away  at  the  End  of  Days,  and  return  again  into 
the  Ether  •,  but  the  will  remains  Handing  Eternally,  and  the  Denre  in  the  will. 

16.  Therefore,  you  Parents,  and  Children,  you  Superiors  and  Inferiors,  obferve, 
you  have  filled  the  Mother  of  Nature  full  with  abominadons,  the  fierce  Anger  of  God  is 
at  hand,  the  Laft  Judgment  is  at  the  Door,  God  will  purge  the  Earth  with  fire,  and 
give  every  one  his  wages:    The  Harveft  comes,  this  Garment  will  remain  no  longer, 

f  Qj  proper-  ^"^^''7  '  thing  will  be  gathered  into  its  Barn  :  He  that  will  not  take  counfel,  let  him  take 

ty.  his  courfe,  he  will  find  by  woeful  ExperieJice,  what  the  Seventh  Seal  ^  at  the  Center  brings 

«  Or  at  its        with  it. 

^"'**  17.   When  Reafon  looks  all  about  and  confiders,  it  faith,  I  fee  not  yet  that  it  is  other- 

wife  than  it  was  in  former  Times  :  Moreover,  the  world  was  always  good  and  bad,  as 
Hiflories  relate  :  Alfo  a  man  muft  take  fuch  Courfes,  elfe  he  will  be  accounted  a  Fool  and 
an  Owl  in  the  world,  and  muß  fiarve  and  perifh  for  hunger. 

18.  If  I  do  not  give  my  children  leave  to  learn  the  manners  and  falKions  of  the  world, 
then  they  w-ould  be  defpifed  and  fcorned  of  every  body  :  And  if  I  myfelf  did  not  carry  it 
out  with  ftate,  loftinefs,  and  ftoutnefs,  I  fhould  T\Q\ht  regarded :  And  if  I  muft  have 
credit,  I  muft  ufe  fome  cunning  to  get  it-,  for  with  truth,  love,  and  righteoufnefs,  I  Ihall  not 
attain  it :  I  muft  therefore  do  as  other  People  do,  and  then  I  may  be  able  to  live  amongSl 
them  :  Muft  I  needs  be  made  the  fool  of  all  the  world  ?  Though  indeed  I  commit  Sin, 
yet  God  is  Gracious  and  Merciful ;  and  hath  not  Chrift  (lain  Sin  and  Death  on  the  Crofs, 
and  taken  away  the  Power  of  the  Devil  ?  I  fliall  one  Day  repent  well  enough,  and  be 
laved. 

*  Pallor.  '9-  This  is  the  Rule  of  the  world  which  the  Superior  and  Inferior  go  by  ;  alfo  ^  the 

Shepherd  and  the  Sheep  :  Chrift's  fufferings  muft  be  a  cover  for  dieir  wickednefs :  Every 
one  will  be  a  Chrillian  under  the  Cover  of  Cluift,  when  the  poor  foul  His  a-whoring  with 


Chap.  15.'  Of  the  Mi^d  World" sWkk(l7tefs.  167 

the  Devil :  If  one  does  h\:\X.fay  with  the  mouth  he  is  a  Chriflian,  and  yet  covers  his  wickednefs 
with  the  purple  Mantle  of  Chrift,  all  is  well:  Thuj  we  are  brave  Lip-Chriftians  under 
the  Mantle  of  Chrift  ;  but  in  the  heart  we  have  the  Antichriftian  \Vhore  fitting  as  a 
Gueft. 

20.  O  you  falfe  Shepherds  of  Chrift,  who  go  into  the  fheepfold  at  your  thievilh  back- 
door, why  do  you  cover  your  wickednefs  with  Chrift's  fufferings  and  death  ?  Do  you 
think  Chrift  was  wicked  ?  Seek  the  Center  of  Nature,  and  ftiow  people  the  Abyfs  that 
is  in  their  heart :  Show  them  the  fnares  of  the  Devil,  wherewith  we  lie  bound,  that  they 
may  not  eßeem  curfed  worldly  things ;  but  that  they  may  learn  to  ftrive  againft  flefti  and 
blood,  againft  the  Devil,  and  againft  the  hypocritical  life  and  converfation,  that  they 
may  go  forth  from  the  devil's  high-mindednefs  into  righteoufnels,  into  Love  and  Humi- 
lity. 

21.  The  fufFering  of  Chrift  is  profitable  to  none,  unlefs  they  turn  from  their  falfe 
evil  purpofes,  and  repent,  and  enter  into  the  Covenant  of  God  ;  and  to  thefe  it  is 
very  Effeftual.  Hypocrites  ufe  this  for  a  ßow^  and  that  they  may  be  called  Chriftians  ; 
but  thereby  they  take  the  Name  of  God  in  vain,  and  muft  give  a  ftrift  account  there- 
of. 

22.  O  you  Antichrißian  Shepherds  of  the  '  New  Order,  who  ufe  the  fuffering  of  Chrift  '  Made  in  the 
with  falfe  Hypocrlfy  to  pleafe  Men,  for  their  favour,  and  for  your  Idol  the  Belly's  fake,  New  way  of 
to  cover  over  the  hypocrite  and  falfe  ^  deceiver,  who  is  but  a  ftiow-Chriftian  :  How  will  ^q  "r^"°"; 
you  be  able  to  anfwer  it,  when  Chrift  will  require  his  ftieep  at  your  hands,  and  yon  (qj._ 

have  wittingly  and  willingly,  under  his  purple  Mantle,  covered  Wolves,  in  whom  the 
Devil  dwells  ?  Why  do  you  not  crack  the  Nut-ftiell,  wherein  the  Kernel  and  Heart  lies, 
and  tell  the  Superior's  well  as  the  Inferior  of  his  abominations  ?  Are  you  Chrift's  Shep- 
herds ?  Why  do  you  not  then  as  Chrift  did,  who  fet  the  Truth  before  the  eyes  of  every 
one  ?  He  reproved  and  healed,  not  for  Man's  favour  and  refpeft,  but  according  to  the 
will  of  his  Father  ;  and  fo  ought  Chrift's  Shepherds  to  do  alfo. 

23.  O  dear  Reafon,  thou  walkeft  wifely  in  the  Paths  of  this  world,  in  what  concerns 
the  cut'-juard  Body  :  But  where  lies  the  poor  foul  ?  The  foul  is  not  at  home  in  this  body, 

thst  is  not  its  Eternal '  Native  Country,  what  will  it  avail  thee  to  enjoy  Pleafure  for  a  i  inheritaiKe, 
iittle  zvhile,  with  Eternal  fliame  and  torment  r  Or,  why  doft  thou  fuffer  thy  children  to  orPacnmoDy. 
have  their  wills  to  follow  fafhions  and  finery,  for  a  little  -jjhile  in  this  vjcrld,  and  takeft 
delight  therein  when  they  fcorn  the  miferable  and  the  needy,    and  ftialt  lofe  them  hereaf- 
ter Eternally  ?  Thou  thinkeft  thou   loveft  them,  and  doft  well  for  them  :  When  the 
v/orld' commends  their  cunning  and  bravery,  falftiood  and  wickednefs,  that  commenda- 
tion delights  thee,  but  the  Devil  accepts  and  receives  it  as  belonging  to  him,  and  thcu 
Mrt  the  Mnrderer  of  thy  children  :  Thou  art  their  greateft  Enemy  ;  for  children  look  upon 
their  Parents,  and  when  their  untoward  tricks  pleafe  their  Parents,  then  they  follow  them 
the  more,  aiid  grow  the  more  '"  audacious  in  them.     At  the  Laft  Judgment-day,  tHey  "  Bol.i,  flu.-- 
will  cry  out  of  their  Parents,  that  they  have  net  rebuked  their  izantonnefs  and  iingotlly  ^y-  a"^  ßuut 
life,  and  brought  them  up  inmodejly  and  in  the  fear  of  Cod.  '"^  '-h.<Ki. 

24.  If  you  love  your  life,  and  your  Children,  then  lofe  them  as  to  the  wickednefs  of 
this  world,  that  they  may  not  be  nor  converfe  therein ;  and  then  you  fhall  find  them, 
together  with  your  life,  in  Heaven  again  ;  as  Chrift  teaches  us,  faying.  He  that  ioviith 

'  his  life  faall  lofe  it ;  hut  he  that  lofeth  his  life,  goods  and  honour,  for  my  fake,  ßjall  "  /f  ^-'xit 
find  it  in  the  Kingdom  of  Heaven  :  Alfo,  wijcn  the  ivcrld  defpifeth,  pe^fccutcth,  and  hateth  ^'■••'^- ,^-''""»« 
you  for  my  Jake :  Then  rejoice,  for  your  recompence  ts  great  m  the  Kingdom  oj   Heaven. 
Alfo,  JVhat  will  it  profit  a  Man  to  have  all  temporal  honour  and  pleafure,  and  hie  his 
evjn  foul?   Whereas  this   life  continues   but  for  a   Moment,  in   comparifon   of  the 
Eternity. 


i68 


Or  fsarcb. 


"  And  unto- 
wardnefs. 
'.Or  Holi- 

nefs. 


Of  Praying  and  Faßing, 


Chap.  1 6. 

25.  Dear  children  in  Chrift,  let  every  one  have  a  care  in  what  foil  he  grows:  You 
Jnuft  not  expecT:  any  better  time  of  life  to  repent  in,  hut  to-day,  while  the  voice  of  God 
foundeth,  let  eveiy  one  enter  into  himfelf,  and  fearch  himfelf,  let  none  regard  the  broad 
•way  of  this  world,  for  it  leads  into  the  Abyfs  to  all  Devils,  but  the  way  to  the  Kingdom 
of  Heaven  isvery  narrozv  and  flrait :  He  that  will  fet  into  it,  muft  not  defer  nor  linger 
out  the  time  till  the  Devil  bars  up  the  door  :  He  muft  not  regard  the  courfe  of  the  world, 
he  muft  go  diredtly  into  himfelf,  and*  feek  himfelf:  The  time  will  come  that  he  will 
think,  that  he  is  alone  in  this  way,  but  God  has  always  his  feven  Thoufand  with  E/ijab, 
whom  he  knows  not  of. 

26.  For  a  fincere  Chriftian  does  not  wholly  know  himfelf,  he  fees  nothing  but  his 
"  vices,  in  which  the  Devil  ftrives  againft  him,  they  are  continually  before  him  ;  but  in 
this  world  he  knows  not  his  ^  San£lity  ;  for  Chrift  hideth  fuch  people  under  his  Crofs,  fo 
that  the  Devil  does  not  fee  them.  Therefore  be  watchful  and  fober,  and  refijl  the  fubtle 
Devi!,  that  you  may  live  Eternally. 


The  Sixteenth  Chapter. 

Of  Prajmg  and  Faßing^  a?jd  due  Preparation  to  the  Kiftgdom 
of  God.  JVhat  Prayi7ig  is,  and  brings  to  EffeSi :  What  the 
Power  of  it  is,  and  what  the  final  tfe  a?id  be?iefit  of  it  is. 


'  Force,  or 
power. 


■^   Or  fliower. 


''  Pfffecutor, 
or  Tormen- 
tor. 


©ii)6?^PH  O  R  the  Inftruftion  and  Comfort  of  the  fincere  fimple  Chrlftianity, 
'^"^       ^     and  for  a  conftant  awakening  of  ourfelves,  that  we  might  be  found 
worthy  to  hear  the  voice  of  the  Noble  Bridegroom,  who  calleth  his 
@^    Bride,  and  will  bring  her  home  ! 

®©      S  yj  Tin. 

©©^sKj?  ^  '^^^y  iovely  Uate. 

2.  A  hungry  Spirit  that  is  weary  and  faint,  is  defirous  of  the  Still  Mecknefs  and 
Reft,  that  it  may  go  forth  from  the  ■*  fource  of  the  Driver,  and  may  fatiate  itfelf  with 
meeknefs  and  ftillnefs,  and  fo  with  that  which  is  the  defire  of  its  Life,  whereby  it  may 

fuftain  its  body. 

3.  Thus,  my  dearly  beloved  Mind,  thou  art  generated  out  of  the  Eternal  Still  meek- 
nefs, and  wert  (before  the  time  of  this  world)  in  the  Wifdom  of  God,  [in  the  Eternal 
Virgin-,]  the  Meeknefs  of  the  Love  of  God  was  thy  fource  [or  property,]  and  thou 
waft  a  fruitful  '  Rain  in  thy  ftill  Eternal  Mother,  [the  Eternal  Nature,]  where  thou  waft 
not  yet  created  a  Spirit :  Confider  thyfelf,  how  great  unquietnefs  thou  art  now  in  :  Thou 
art  immeafurably  hungry,  thou  always  thirfteft  after  the  food,  and  fource  [or  property] 
of  thy  Mother  :  O  that  the  Time  of  Refreftiment  were  come  :  This  does  the  poor  foul 
wifti  and  pant  after  :  One  day  crieth  to  another,  the  Morning  crieth  to  the  Evening, 
and  the  Night  longeth  after  the  Day,  and  there  is  no  place  nor  reß  (from  the  '  Driver) 
for  the  poor  foul,  the  Driver  takes  hold  of  its  very  Throat ;  and  though  it  hides  itfelf, 
yet  it  finds  no  place  nor  reft  free  from  the  fource  [or  property]  of  its  Driver  :  He  drives  it 
further  and  further,  till  it  finds  the  bofom  of  its  Mother,  where  it  lays  down  itfelf,  and  is 

3  as 


chap.  1 6.  Of  Fraying  and  Faßing.  169 

as  one  that  is  efcaped  in  *  a  great  Battle,  who  dares  not  lift  up  his  head  for  fear  of  the  *  With  his 
Enemy.  _  _  lifeamong  O^.e 

4.  My  dear  Children  in  Chrift,  and  all  you  that  have  given  up  yourfelves  in  Chrifl,  to 
the  Kingdom  of  Heaven,  you  Eleft  in  Chrift,  thus  it  is  with  our  fouls :  Our  fouls  ftick 
in  fuch  great  unquietnefs  j  and  as  it  is  with  a  Soldier  in  a  fight,  who  is  continually  in 
expeftation  of  Death,  where  the  Enemies  prefs  upon  him  on  every  fide,  and  ftrike  at 
him,  and  condnually  defire  his  Leath  ;  or,  as  it  is  with  one  that  h  fallen  into  a  deep  Sea, 
and  fvvims  there,  and  fees  no  fliore,  and  continually  ex-peSls  Death,  where  the  Water  goes 
into  his  Mouth,  who  fighs  arid  defires  help  from  above  ;  or,  like  one  that  is  falling  into 
a  Deep  Pit,  where  no  help  is  difcerned,  who  alfo  experts  help  from  above. 

5.  So  it  is  alio  with  the  poor  foul,  it  is  fallen  into  a  dark  Dungeon,  and  fwims  in  a 
dangerous  and  deep  water,  where  it  is  encompaflied  with  Enemies  on  every  fide,  who  all 
flrike  at  it :  Every  one  would  murder  it,  and  xtfees  no  help  about  it ;  if  it  fearches  through 
its  body,  through  its  flefh  and  blood,  alfo  through  marrow  and  bones,  it  finds  they  all 
are  its  Enemies,  which  lead  it  unto  the  Abyfs. 

6.  The  fpirit  tf  this  world  (in  flefli  and  blood)  draws  it,  and  bows  it  down  to  the 
ground,  in  the  Deep  of  the  waters,  and  continually  defires  to  drown  it ;  for  it  would 
cnly  maintain  and  pamper  the  Beftial  Life. 

7.  So  alfo  the  Devil  draws  it  mightily  down  into  the  Abyfs,   and  would  fain  throw  it 
into  the  Eternal  aking  fource  [or  Torment]  of  Hell  -,  and  if  it  refifts,  he  ftrikes  at  it 
with  the  Anguifli  of  Hell,  that  it  fhould  defpair,  and  throw  itfeif  into  the  Abyfs ;   and  . 
there  it  has  no   helper  with  it,  nor  about  it,   nor  can  it  difcover  any  to  appear,  //'//  it 

raifes  itfeif  upwards  into  the  Love  and  Mercy  of  God,  where  then  it  muft  leave  and        '      ^^ 
forfake  all  whatfoever  is  in  its  houfe,  and  muft  wind  quite  through  from  it,  as  a  fpirit      -     ^^     ' 
without  fubftance  ;  that  is,  it  muft  go  forth  with  its  wilLfrom  all  its  Thoughts,  and  out. 
from  all  its  mind,  into  the  Mercy  of  God,  into  the  firft  Original  '  Mother,  where  it  was  '  TheEternDl 
only  a  feed  before  the  Creation  of  the  World.     ^  Nature. 

8.  And  when  it  comes  there,  it  finds  that  the  fame  Word,  which  Created  it,  is  be- 
come Man  ;  into  which  it  cafts  itfeif,  and  eats  of  that  humanity,  as  of  a  pure  and 
new  body,  in   which  there  is  no  fource  [or  property]  of  Enmity,  but  only  a  meek, 

pure,  defirous  love  •,  and  there   its  will  is  "  accepted    of  God,    and  the  Holy  Ghcft  en-  "  Orreccived. 
iers  into  its  will,  and  brings  to  the  poor  captive  foul  Heavenly  Refrefliment  and  Com- 
fort, fo  that  it  feeds  on  the  flelli  of  the  Eternal  Word  of  its  Original  Mother,  and 
drinks  of  the  Water  of  Eternal  Life,  wherein,  before  the  world,  it  was  only  a  feed. 

9.  There  it  fnds  the  place  of  its  Reft,  and  cools  its  flames  therewith,  and  refteth 
in  the  bofom  of  its  Mother,   for  it  enters  into  the  Land  of  the  Living,  and  the  Holy 
Ghoft  leads  it  out  of  Prifon,  and  it  eats  at  God's  Table,  and  fitteth  among  the  chil- 
dren of  *  Love.     O   how   humble  it   is  that  the  Holy  Ghoft  has  delivered  it  from  the  »  God's  Love. 
Strife  of  Battle  !  and  then  God  has  a  true  obedient  and  humble  child  of  it.    And  thus  it 

is  with  the  fouls,  which  prefs  forth  out  of  this  Sea  of  Mifery,  into  God,  or  which  with 
the  Deliverance  from  the  Earthly  Life  enter  into  God,  and  fo  are  releafed  from  the 
Driver,  [the  Devil.] 

10.  Since  therefore  it  is  certainly  thus,  and  that  we  have  found  out  the  way,  we  will 

fpeak  what  we  know,  and  teftify  the  Truth  :   For  Chrift  laid  •,   My  Father  ''  will  give  the  r  Defirfs  to 
Holy  Ghofi  to  them  that  aß  him  for  it :  No  fon  aßceth  the  Father  j or  an  Egg,  and  he  offers  give  the  Ho- 
him  a  Scorpion  infiead  of  it  :    or  for  Bread,  and  he  gives  him  a  Stone ;  or  for  Fifa,  and  he  b  Ghoit. 
gives  him   a  Serpent :    Aß:  and  ye  ß'jall  receive,    knock  and  it  ßall  be  opened  unto  you, 
faith  Chrift. 

11.  When  the  heart  and  mind,  and  all  the  fenfes  or  thoughts,  refolve  into  a  will  and 
purpofe,  that  the  foul  will  enter  into  the  Mercy  of  God,  and  repent  of  its  mifdeeds,  and 


lyo 


Of  Praying  and  Faßing. 


Chap.  16. 


*  Awakened 
frjm  Death. 


»  Ahinius. 


*  Or  mani- 
fefts,  or  re- 
veals. 


is  refolved  to  feek  after  Love  and  Mercy,  then  it  is  faid.  Before  they  call,  I  have  heard 
them  ;  as  may  be  I'een  by  Daniel,  vvheri  the  Angel  laid  to  him,  IVhen  thou  chafiizedß 
thyfelfy  and  didfl  intend  to  pray  for  thine  oiun  fins^  and  the  fins  of  the  People,  I  brought  thy 
Prayer  before  Gcd,  and  this  command  went  forth.  Read  the  Hiftory  of  Tobiah,  what  Pray- 
ing and  Falling,  and  due  Preparation  for  the  Kingdom  of  God,  are  able  to  effect :  briefly, 
the  whole  Scripture  is  full  of  fuch  examples. 

12.  Confider  the  Prayer  of  Cbrifi ;  how  his  human  foul  in  God  the  Father  called, 
and  awakened  the  Verlum  Domini  in  him,  when  he  would  do  Great  Wunders,  [or  Mi- 
racles,] efpecially  about  Lazcraj,  whom  ""  he  raifed  from  the  Dead:  then  he  fighed  to 
his  Father,  and  awakened  the  Center  of  Nature,  and  the  word  in  the  Center  of  Nature 
on  the  Crofs  of  the  Number  Three  :  There  the  Holy  Ghoft,  and  the  Word  which  the 
Holy  Ghoil  then  awakened,  tvent  forth  in  his  foul :  and  then  the  foul  of  Chrift  thanked 
his  Father  who  had  heard  him,  and  faid  in  the  power  of  the  Word  to  Dead  Lazarus  \ 
Lazarus,  corae  forth  ;  and  there  they  faw  the  power  of  the  Word  in  the  foul,  that  the 
Dead  mull  arife  ;  which  power  the  foul  of  Chrift  had  opened  and  awakened  wich  his 
knocking. 

13.  You  mud  know  \\-\2i  Lazarus  was  awakened  from  within',  and  we  Ihall  all  at 
the  Laft  Day  hear  the  Voice  of  God  ■■  from  within  in  the  Center  of  the  Ibul  :  for  the 
Word,  with  the  Number  Three,  dwelleth  within  it,  in  the  Center  on  the  Crofs,  and 
that  foundeth  forth  outwards,  and  raifes  up  the  Body  of  the  ElTences  :  For  the  Ibuls 
of  Men  are  all,  as  it  were,  one  foul ;  for  they  are  all  propagated  out  of  one  only  foul ; 
and  therefore  they  will  all  hear  the  voice  of  the  Human  foul  in  Chrift,  and  arife  with 
their  Bodies. 

1 4.  So  then  when  we  pray  to  God,  God  hears  our  foul  in  the  Center  in  ourfelves ; 
that  is,  the  foul  prelTes  forth  with  its  repenting  will,  out  of  the  Center  of  Anguifn,  out 
of  the  Abyfs  of  Hell,  and  alfo  out  of  the  Spirit  of  this  world,  into  the  fecond  Prin- 
ciple into  God,  which  is  alfo  in  the  foul  •,  for  all  the  ^hree  Principles  are  in  the  foul, 
viz.  the  two  Eternal,  and  the  Corruptible,  which  makes  the  Death  ot  this  world. 

15.  Undeiftand  us  accurately,  according  to  its  high  worth,  thus ;  God  the  Father  moves 
not  himfelf,  [when  thou  Prayeft,]  the  Holy  Ghoji  only  moves  himfelf :  though  that 
indeed  avails  us  not  neither.  But  the  Word  which  has  created  our  foul  is  become 
Man,  and  that  has  the  Holy  Ghoft  in  it,  and  he  goes  forth  from  the  Father  in  the 
Word,  and  meets  the  calling  Mind  and  Will,  and  "  opens  himfelf  from  within  outwards 
into  the  foul :  For  the  outward  Beftial  Body,  is  not  worthy  of  the  Holy  Ghoft,  that  he 
fhould  open  himlelf  in  it,  though  fometimes  it  happened  fo  to  the  Saints,  that  he  went 
forth  of  the  foul  into  the  outward  Principle  ;  and  then  the  Body  Triumphs,  and  for 
very  joy  knows  not  what  has  happened  to  it :  but  in  the  New  body  of  the  foul  in  Chrift, 
when  the  foul  attains  the  body  of  Chrift,   in  that  the  Holy  Ghoft  dwells. 

16.  And  fo  when  the  Devil  comes,  and  will  fet  upon  the  foul  from  beneath,  in 
the  firft  Principle,  in  the  Center  of  the  firft  four  Forms  to  the  fource  of  the  Fire,  then 
the  will  of  the  ibul  prcJes  into  the  flefli  of  Chrift,  into  the  y^-cö«^  Principle,  inwards  into 
itfelf,  and  there  it  is  refreftied  and  releafed,  and  the  Devil  muft  go  down;  for  that  life 
does  not  relifli  with  him  :  yet  he  is  fo  furious,  that  he  fets  upon  the  foul,  fo  often  as 
he  perceives  it  to  be  fecure  and  carelefs,  or  never  fo  litde  burdens  itfelf  with  falftiood 
j.nd  wickednefs :  he  always  feeks  an  opportunity  wherein  he  might  find  his  Neß  open 
[for  him.] 

1 7.  I'hercfore,  dear  children,  when  ye  pray,  think  not  that  God  dwells  afar  off  from 
you,  and  fo  neither  hears  you,  nor  fees  you  -,  that  is  a  falfe  Conceit  and  Opinion. 
Indeed  thofe,  who  will  not  enter  into  God,  thofe  that  ftick  faft  in  their  Malice  and  Ini- 
quity, and  retain  wickednefs  in  their  foul,  thofe  indeed  are  not  beard.     He  that  cries 


chap.  1 6.  Of  Praying  aitd  Faßmg,  171 

to  God  that  he  would  outwardly  accept  his  words  from  him,  and  yet  retains  the  Evil 
one  in  his  foul,  he  mocketh  God :  God  dwells  not  outwardly;  for  the  outward  is  the 
Beftial  Starry  Spirit:  he  dwells  inwardly  in  himfelf-,  the  outward  fubftance  is  only 
a  figure  and  fimilitude  of  God  :  Indeed  it  is  of  God,  and  generated  out  of  the  in- 
ward Center,  and  exprefled  [or  fpoken  forth]  through  the  Verbum  fat :  but  it  is  not  the 
fuhßance  of  the  Number  Three,  which  is  a  Subftance  and  Spirit  in  the  Trinity,  above 
Nature,  and  yet  dwells  in  Nature  in  itfelf ;  incomprehenfible  to  Nature,  as  the  Wind  and 
the  Light  is  not  comprehended  by  the  Fire,  and  yet  are  the  fpirit,  brightnefs,  and  life 
of  the  Fire. 

18-  Therefore,  when  you  will  pray,  put  away"  the  Abominations  out  of  your  foul, 
and  enter  into  yourfelf ;  that  is,  you  muft  loath  the  Abominations,  and  frame  a  will  and      . 
purpofe  in  your  foul,  that  you  will  not  let  fuch  abominations  into  you  any  more  ;    alfo 
you  muft  not  fuffer  your  will  to  ftick  in  any  '  abomination  and  defpair  -,    for  when  you  =  Lui^s  and 
defpair,  you  fink  yourfelf  down  into  the  Abyfs.  unchallitj'. 

19.  But  confider,  that  it  is  the  precious  wilt  andpleajure  of  God,  that  you  prefs  earneftly 
and  ftrongly  through,  and  leave  the  Abominations  to  the  Devil  upon  his  neck,  and 
come  very  humbly,  praying  as  a  finful  child  to  God  :  he  is  the  Father  of  the  Loft  fon, 
you  have  vainly  rioted  and  fpent  your  beauty  and  righteoufnefs  v/ith  the  Devil,  and 
with  the  Jntichrißian  Whore,  you  are  amongft  the  fwine  at  Babel  \  and  having  loft  your 
Goods,  you  eat  grains  and  hufks  with  the  fwine  ;  you  are  naked  and  torn,  and  are  not 
worthy  to  be  called  his  fon  :  Confider  and  imagine  this  in  yourfelf,  for  it  is  true,  and  lb 
come  with  true  Converfion  out  of  the  filth  and  mire  of  the  fwine  to  our  Ancient  Lov- 
ing Father,  and  pray  for  his  Grace  and  Favour,  that  he  would  but  make  thee  as  one  of 
his  hired  fervants  in  his  Court :  acknowledge  to  him  thy  evil  deeds,  and  that  thou 
art  not  worthy  to  be  called  his  fon.  Behold,  dear  foul,  obferve  it,  it  is  the  very  pre- 
cious truth. 

20.  When  you  thus  enter  into  yourfelf,  and  fearch  out  your  abominations,  and 
the  hufl<s  of  the  Devil,  and  of  the  world,  which  you  have  fo  long  devoured,  and  confi- 
der of  God  and  his  Mercy,  then  turn  not  again  into  the  hogffy  ;  and  fay  not  I  am  aftiamed 
to  come  before  my  good  old  Father  •,  I  dare  not  come  into  his  fight,  for  great  fhame 
and  abomination  ;  for  I  was  a  glorious  Son,  and  now  am  a  naked  Swineherd,  but  confi- 
der, that  your  Father  taketh  more  care  about  you  who  are  his  loft  Prodigal  fon,  than 
you  do  about  his  favour  and  love,  which  you  have  wilfully  trifled  away. 

2  1.  Frame  but  a  loving,  humble,  fubmifiive,  obedient,  will  a.nd  purpofe,  atid  ccme, 
come  away  from  the  Swine,  leave  the  hufi^s  to  the  world,  let  the  Swine  devour  them 
and  feed  themfelves  fat :  but  enter  you  into  yourfelf,  and  knock  at  your  evil  Heart  : 
break  in  through  the  Doors  and  Gates  :  and  though  all  fwine  cry,  and  Devils  fijould 
howl  for  their  "  Keeper,  yet  come  you  to  your  Father  with  any  humble  demeanour  and  ''  Or  Herdf- 
v/ords,  you  need  not  trouble  yourfelf  about  the  adorning  them  with  accurate  Eloquence  \  man- 
for  though  you  have  no  more  words  than  the  Poor  Publican,  it  is  no  matter,  it  lies  not 
in  them,  but  in  an  Earneft  confiant  purpofe  without  ceafing  :  and  though  Hell  fhould 
break  in  pieces,  and  body  and  foul  part  afunder,  yet  fand  fill,,  and  go  not  forth  again 
out  of  the  Doors  of  the  Father. 

22.  For  as  foon  as  you  will  open  the  Door  in  your  foul,  and  will  go  out  of  the  Mire, 
tozvards  the  Ancient  Father,  that  he  does  but  perceive  that  it  is  you  his  fon,  and  that 
you  are  returned  to  h.im,  then  he  faith  ;  This  is  my  fon  -o.-hich  ivas  Left,  for  whom  iny 
heart  was  troubled,  and  is  entered  into  the  Humanity,  into  this  world,  and  hath  ibught 
him,  and  noiv  I  have  fonrd  hir/K 

23.  And  there  he  fcndetb  tTie  Holy  Ghoft  to  meet  him,  and  falleth  kindly  about  his  . 
Neck,  and  receives"  him'wich"  Joy,  and  for  a  token  of  his  love,  he  puts  the  Seal  and 

Z  2 


172  Of  Prayhtg  and  Faßing.  Chap.  1 6. 

the  Ring  of  the  Holy  Trinity,  in  the  fufFcring  and  death  of  Chrift,  on  to  the  Hand  of  the 
foul  :  and  there  he  brings  the  blelTed  Virgin  of  his  VVifdom,  the  New  Angelical  Gar- 
ment (viz.  the  fleftJ  of  Chriji)  and  puts  it  en  to  the  foul  ;  and  all  the  fervants  of  God, 
(viz.  the  Holy  Angels  in  the  Houfe  of  the  Father,)  mud  rejoice  and  be  merry  with  the 
loft  Son  ;  and  there  the  Ancient  Father  Qays  the  fatted  Calf,  and  feeds  his  fon  at  his  Ta- 
ble, (of  the  Heavenly  Subftantiality,)  with  the  power  and  with  the  fleßj  of  his  Obedient 
Son  Chrift,  and  gives  him  to  drink  of  the  Water  of  Eternal  life,  in  the  Blood  of  Chrift, 
in  the  firft  Mother,  cut  of  which  the  foul  has  been  created  ;  and  there  is  Joy  in  Heaven 
among  the  Ninety-Nine  Angels,  or  holy  fouls,  which  are  with  God,  that  a  dear  brother 
is  come  into  their  fociety. 

24.  And  although  the  own  [Invented]  works  of  Holinefs,  (viz.  the  Elder  fen,  v.ho 
has  always  been  bufy  at  home  in  the  Antichriftian  houfe,)  murmur  and  grumble  at 
it,  (and  boafts  of  his  Obedience,  Labour  and  Toil  which  he  had  taken  in  Hypocrily,)  tiie 
Father  regards  not  that  -,  the  Ne:ju  fon  pleafes  him  better,  than  he  that  had  continued 
in  the  Houfe  :  He  thought  that  he  alone  was  heir,  that  the  Kingdom  of  Heaven 
belonged  to  him  -.  he  had  merited  it,  and  has  not  gone  out  of  the  houfe  ;  to  him  be- 
long the  Keys  of  the  Treafure  •,  the  other  is  but  a  Swineheard  :  All  this  does  not  di- 
vert tiie  Feather,  but  he  is  merry  with  his  fervants  the  Angels  and  holy  Ibuls,  and  lers 
him  that  was  Angry  (who  would  not  rejoice  with  his  brother)  go  down  im o  the  wrath- 
ful Pit  of  the  Devil  ■■,  and  he  is  merry  wich  his  children.  But  feeing  the  Hypocrite  is 
Angry,  and  defpifes  the  Supper  of  the  Father,  therefore  he  does  not  tafte  of  the  Hea- 
venly Joy. 
*OrC  far  ^5'  Hearken  you  Roman  Pope,  and  you  Roman'  Emperor,  why  are  you   angry  with 

us  poor  loft  fons  in  Germany,  who  go  into  our  firft  true  Father  ?  Would  he  not  fain 
have  us  ?  Are  you  not  our  brother  ?  wherefore  then  do  you  grumble  ?  Are  you  Pope 
in  the  Houfe  ?  then  have  a  care  that  you  be  the  Father's  obedient  fon,  and  rejoice  with 
the  loll  Ton,  when  he  goes  out  from  Antichrift,  to  the  Father  :  If  you  ivill  not  do  fo, 
you  muft  Eternally  be  angry,  and  Ihall  have  no  Joy  with  us  [once]  Loft,  but  [now] 
again  living  children,  to  Eternity. 

26.  O  you  Antichriftian  IVolf,  why  are  you  Angry,  when  the  Father  receives  a  Swine- 
herd for  a  dear  Child,  and  gives  him  the  Seal-Ring,  the  Myfterium  Magnum?  do  you 
think  you  do  right  in  it  ?  though  indeed  you  are  born  of  an  Academy,  [or  from 
an  Univerftty,]  and  the  Swineherds  [a^e  born]  in  the  field  among  the  fwine  as  you 
account  them,  yet  in  them  the  greateft  Wonders  are  awakened  [or  manifefted]  above 
your  Hypocritical  reafon  :  look  to  it.  Rule  well  in  the  houfe  of  your  Academy,  we  heard 

f  That  the  a  Watchman  fay  '  leave  off ;  The  City  Babel  is  fallen  •,  fee  that  you  be  not  taken  in  Ba- 
Contentions,  bei  :  for  it  burns  in  the  Fire :  the  Turba  Magna  will  fpew  it  out,  there  is  no  other  Re- 
Janglings.aiid  medy  Or  Counfcl,  but  for  all  to  go  together  with  the  Swineherd,  to  the  Father,  and  pray 
Difputauons  ^.^  j^-^^  ^^^  Grace  •,  elie  you  will  be  forced  to  try  by  woeful  Experience,  what  this  Pen  has 
may  cea  e.       ^j.jj.j.g,j^  ^iXid  out  of  what  Spirit  it  flowed,  and  was  revealed. 

27.  When  Chrift  drove  the  Devil  out  of  the  Lunatic  that  was  poftelTed,  his  Difci- 
ples  faid  to  him,  Maßer,  why  could  zi'e  not  drive  him  out?  Then  faid  Chrift,  This  kind 
d:/es  not  go  out  but  by  Fafting  and  Prayer. 

28.  Dear  Chidren,  Brethren  and  Sifters,  be  advifed,  for  the  kind  Love  of  God  the 
Father  in  his  heart,  (which  for  our  fakes  is   become  Man,)  has  lifted  up   himlelf  in 

'•  Or  Higheft  the  '  Crown  of  the  Spirit  of  this  World,  and  calleth  us  :    It  grieves  his  Mercy  that 

Age.  we  are  fallen  home  to  the  Wrath  of  the  Turba  Magna  ;  he  now  fendeth  you  ma)iy  Mef- 

fengers,   and  calls  you  in  their  voice,  and  he  will  fend  more  unto  you  :    why  do   you 

defpife  them  and  kill  them  ?  Try  them  whether  their  Spirit  be  born  of  God  or  no ;  or  whe- 

tlicr  they  feck  their  own  way  of  their  Belly  in  Antichrift  :    Surely  it  is  time  to  awake 


Ghap.  i6.  Of  Prayi?ig  and  Faßi?ig.  173 

from  fleep  :  No  jefting  matter  will  follow  :  you  flioiild  not  dare  to  jed  fo  ivitB  the  Keys  of 
the  HalyGhoß,  and  make  ConcIuJIons  of  Faith,  according  to  )our  own  Opinions,  Te- 
nets and  Conceits  :  Faitb  will  not  be  begotten  by  Conclulions  and  Canons,  but  is 
awakened  by  true  Jincenty,  by  being  obedient  children  of  Chrilt. 

29.  Saint  Paul  did  not  fay  to  his  Difciple,  Difpute  of  the  Myfteries  of  God  ;  but  he 
faid.  Awaken  or  ßir  up  the  Gifts  that  are  in  thee:  No  man's  own  wit  can  do  it  ;  much 
lefs  the  Pride  of  the  High  Schools  [or  Univerfities,]  which  yet  they  cloak  with  hypo- 
crify,  and  hide  it  under  the  Mantle  of  the  Holy  Ghoft  :  why  do  you  make  Conclulions 
about  the  Body  and  the  Perfon  of  Chrift  ?  Have  you  power  and  authority  to  do  fo  ?  Is 
it  not  a  Myftery  to  you ;  and  you  underftand  nothing  in  it,  unleis  you  be  new  born  again 
in  ChriO:  -,  Does  he  not  fay.  Behold  1  am  with  you  even  to  the  End  of  the  IVorld?  Is  he 
with  you  ?  Why  then  do  you  fet  yourlelves  upon  his  Throne,  and  deny  his  PreL-nce  ? 
Are  you  not  Pilate  who  fcntences  ChrilT: ;  from  whom  have  you  the  might  and  authority^ 
to  make  Concliifions  and  Articles  ?  Are  you  his  Lords  ?  then  you  are  not  children  :  have 
a  care  you  prove  not  the  Eldeft  fon  in  the  Houfe,  who  drives  about  the  Inheritance,  and 
about  the  Power  and  Authority,  and  yet  continues  to  be  a  proud  angry  Murmurer  againft 
the  Father  ?  Dear  children,  it  avails  nothing  to  go  fuch  a  way  :  Chrift  faid  to  his 
Dilciples,  when  he  drove  the  Devil  out  of  the  Lunatic  that  was  poffeffcd,  which  the 
Difciples  could  not  do  in  their  own  Reafon,  This  kind_  goeth  not  out  but  by  Fafiing 
and  Prayer. 

30.  Dear  Brethren,  you  will  not  [be  able  to]  drive  the  Devil  out  of  us^  if  you  have 
not  Chrift  with  you  -,  your  Art  and  Conclußons  of  Reafon  will  do  nothing  elfe, 
but  caufe  people  to  go  out  from  God  into  their  own  felf-will  :  We  mufl  faß  and 
pray,  that  we  fall  not  into  Temptation,  and  into  the  Nets  and  Snares  of  the  Devil  in  our 
Reafon  \  for  the  Devil  always  holds  his  Net  before  Reafon,  and  he  that  falls  into  it, 
fuppofes  he  is  caught  in  Chriß's  fifiing  Net :  but  he  is  taken  in  Antichrift's  ''  Net :  Rea-  *  Purfenet.' 
fon  comprehends   nothing  of  the  Kingdom  of  God,    but  the  Huflc  ;    the  virtue  and 

power  of  it  remains  hidden  to  Reafon ,  unlefs  it  be  born  in  God,  and  then  Reafon  goes 
forth  as  a  burning  Fire  in  the  Spirit  of  God;  but  the  Spirit  lets  it  not  fly  aloft,  but  bows 
it  to  the  Earth  [in  humility,']  for  he  knows  the  '  Warrior  that  fights  againft  Reafon.         '  Sata«. 

31.  A  watchful  Life  is  requifue,  which  is  chaftened  and  not  overflown  with  the 
flefhly  voluptuous  fpirit  of  this  world,  and  not  a  Life  always  drunken  and  full  :  for  as 
foon  as  the  foul  is  inflamed  with  the  vigour  and  power  of  the  Earthly  Spirit,  then  God's 
Spirit  paiTes  into  its  own  Principle  ;  and  the  foul  is  captivated  by  the  Spirit  of  this 
world,  and  the  Devil  gains  an  accefs  to  it ;  and  then  its  former  wit  and  underftand- 
ing  (known  in  God)  is  changed  into  outward  Reafon,  and  then  Man  fuppofes  ftill,  that 
it  is  God's  Spirit. 

32.  O  no  friend  !   the  ^  Conflellation,  which  fliould  reft  in  the  Spirit  of  Chrift,  lußeth  ''OrConfigu- 
clfo  to  poffefs  fuch  a  heart  and  foul,  where  theSpirit  of  God  has  been  fitting  ■,  for  every  ration  of  the 
Creature  longs  after  the  virtue  and  power  of  God  :    but  the  Conftellation,  though  it  ^'^" '"  "*" 
comes  into  the  Temple  of  God,  drives  on  its  own  matters,  that  lie  in  its  power,  it 

knows  nothing  of  divine  IVifdom  :    it    has    wifdom,  and  '  conftitutcs  the  Spirit  of  this  '  Makei. 
world  :    indeed  it  has  great  Art  and  Learning  :    for  the  Earthly  and  Elementary  Myßeri- 
um  Magnum  lies  therein  :    but  it  has  not  the  Key  to  the  Principle  of  the  Liberty  of  God 
without  and  beyond  Nature  -,    for  it  has  a  Beginning  and  End,  and  looks  no  further  j 
it  makes  and  feeks  only  an  Hypocritical  Beßial  Life, 

3  ^.  Therefore  let  us  not  be  ^  proud  and  fecure,  nor  rely  upon  Art  and  Learning,  ^  Stcut.furly. 
much  lefs  upon  the  Letter :  for  the  fpirit  thereof  is  hidden  to  us,  without  the  Spirit 
of  God  :   we  have  the  will  of  God  in  the  Holy  Scripture  :  yet  without  the  Spirit  of  God 
wc  have  but  the  Huflc  and  the  dead  Word  (except  God's  Spirit  firft  awakens  die  Living 


174 


'  Or  taught 
of  God. 


Of  Praying  and  Fafiing.  Chap.  1 6'. 

Word  in  us,  that  we  may  underftand  the  Letter  and  the  written  word  ; )  which  is  plain 
enough,  in  that  the  Learned  in  Arts  are  but  Learned  in  the  Letter,  and  not  "  learned  in 
God,  otherwife  they  would  not  contend  and  wrangle  about  Chrift's  Honour  and  Doc- 
trine, nor  fo  difpute  about  the  Cup  of  Chrift. 

34.  Though  there  were  a  Thoufand  men  "  Learned  in  God,  who  are  born  in  the 
Spirit  of  Chrill,  and  were  together,  and  had  each  of  them  a  fpecial  gift  and  knowledge 
in  God,  yet  they  would  all  be  but  one  in  the  Root  of  Chrift,  and  would  every  one  de- 
fire  only  the  Love  of  God  in  Chrift  :  what  Difciple  or  Scholar  will  exalt  himfelf  above 
his  Mafter  ?  We  are  one  Body  in  Chrift,  why  then  ftiould  one  member  contend  with  the 
other  about  the  food  ?  When  the  defirous  Mouth  feedech,  then  all  the  Members  re- 
ceive ftrength  and  virtue  ;  every  Member  has  its  own  Office  or  Work,  in  opening  the 
Wonders  ot  God  :  we  do  not  all  bring  one  and  the  fame  words,  but  one  Spirit  in  Chrift, 
every  one  has  that  which  is  his  own  imparted  to  him,  what  he  ftiall  open  in  God, 
that  the  Great  Myfteries  of  God  may  be  made  manifeft,  and  the  Wonders  which  have 
been  forefeen  from  Eternity  in  his  wifdom,  might  be  revealed :  to  which  End  the  foul 
was  created  of  God. 

35.  I  know,  and  the  Spirit  ftiows  it  to  me,  that  thou  Ant'ichriftian  Sophiftcr  wilt  ob- 
jeft  againft  me,  that  even  among  the  Apoftles  there  has  been  ftrife  and  contention 
about  the  words  of  Chrift  :  It  is  true  indeed,  and  it  was  Satan's  Mafter-piece  to  fife 
Chrift  Diciples,  and  the  Difciples  of  thofe  Difciples,  fo  foon  as  they  became  fecure  : 
tor  they  were  Men  as  well  as  we,  and  one  was  ftronger  in  Spirit  than  the  Other,  ac- 

*OrExamine.  cording  as  they  did  *  fearch  themfelves,  and  raife  up  themfelves  in  God  :  for  they  lived 
ßmong  Evil  Men,  and  many  times  nuift  apply  themfelves  to  the  world,  and  muft  give 
the  Weak  Milk  to  drink,  at  vvhich  others  many  times  ftumbled  in  their  Reafon,  and 
grew  hot  and  zealous,  and  reproved  one  another  for  it ;  as  may  be  feen  about  Cornelius^ 
when  Peter  v/ent  in  to  the  Heathens,  and  the  other  Apoßles  fuppofed,  that  the  Kingdom 
of  God  belonged  lenly  to  IJ'raeL 

36.  But  you  are  to  know,  that  the  Love  of  God  is  fo  °  humble,  that  when  it  has 
kindled  the  foul  with  itfclF,  itfelf  is  fubjeEl  to  the  foul;  but  no  foul  will  enjoy  that,  but 
tiiofe  that  are  humbled  in  the  Love  of  God,  and  conftantly  go  forth  from  their  defires, 
that  the  Spirit  of  God  may  live  in  them,  and  that  they  may  have  an  eye  unto  him  : 
the  foul  is  permitted  to  be  zealous,  but  it  does  better  to  live  in  Meeknefs,  in  which 
it  enters  into  the  Majefty  [of  God,]  and  is  a  totally  beloved  child;  what  does  it  avail 
me  that  I  pour  out  fire  upon  my  brother,  and  fo  burn  myfelf  therein  .''  It  is  more  blefled 
to  continue  under  the  Crofs  in  Patience  and  in  Meeknefs,  than  to  bring  fire  from 
Heaven. 

37.  Chriß  is  come  to  feek  end  to  fave  that  which  was  Loß  ;  not  to  awaken  his  Anger 
againft  us,  but  that  he  might  help  us  out  of  the  Jaws  of  the  Devil  ;  and  he  has  re- 
generated us  in  himfelf  to  be  a  living  Creature  in  God,  and  has  brought  us  quite  through 
the  fire  of  his  Father's  Anger.  He  has  broken  the  Bands,  that  we  might  follow  him  in 
Love  and  Meeknefs,  as  children  ftiould  follow  their  Parents  :  Therefore  he  Teaches  us 
faithfully  what  we  (hould  do,  and  how  wefliould  Pray. 


•  Low])',  fiib 
niiffive  and 
pliable. 


*  Manu- 
du£tion. 
•Liitiiir.rcrib. 
ed  or  limited, 
in  it5  InttT- 
pretatijn. 


[0/"  the  Lord's  Prayer?^ 


38.  The  Prayer  which  he  has  Taught  us,  is  an  InftruiSiion  and  Teaching  of  all  what- 
foever  we  Ihould  do  and  leave  undone ;  and  what  we  fhould  afli  and  expeft  from  God  : 
and  is  always  rightly  to  be  underftood  according  to  the  Three  Principles,  which  we 
will  here  make  a  fhort  *  Introdudlion  to,  though  it  cannot  be  "^  confined  or  con- 
cluded, for  the  Spirit  in  the  Prayer  comprehends  in  it  the  whole  Eternity,  alfo  Nature 


chap,  r 6.  Of  Praying  afid  Faßing.  ijr 

-  and  Every  Thing ;  fo  that  No  Tongue  can  fufficicntly  Explain  it.  The  more  it  is 
Confidered,  the  more  is  found  in  it.  Yet  we  will  venture  upon  it,  and  give  the  Rea- 
der an  '  Introduftion  -,  not  to  tie  or  limit  the  Spirit :  for  it  rifes  up  in  Every  one's  '  M.mu- 
ibul,  as  virtue  and  power  is  given  from  the  Wonders  of  God.  And  fo  it  is  alfo  with  the  '^U'^'ou. 
Golpel,  that  is  not  lied  to  any  Expofition  :  The  more  any  fearch  into  it,  the  more  they 
find  therein  :  for  the  Spirit  of  God  itfelf  teaches  us  to  ■pray  aright,  and  alfo  prefents 
us  to  God.  For  we  know  not  what  we  fhould  fay  ;  our  whole  bufmefs  of  Prayin» 
and  Converfion  confifts  only  in  the  Will  and  Purpofe,  that  we  give  ourfelves  up  in- 
to God  ;  God  the  Holy  Ghofl  himfelf  makes  the  fpringing  and  growing  up  through  him- 
felf  in  God,  he  drives  forth  the  biofTom  of  the  New  Body  of  the  foul,  out  from  the 
Divine  Center  forth  through  the  foul,  fo  that  the  fruit  of  Eternal  Life  fpringech  forth 
out  of  the  Soul's  body,  with  many  Branches  and  fair  fruit,  and  Hands  as  a  glorious  Tree 
in  the  Kingdom  of  God  ;  fo  that  when  we  pray,  our  foul  eats  of  many  h^'avenly 
fruits,  which  are  all  grown  out  of  the  Body  of  the  foul,  as  out  of  a  heavenly  foil  or 
ground  :  and  the  foul  eats  of  them  again  in  Prayer,  and  they  are  its  food  on  the 
Table  of  God  :  Thus  it  eateth  ex  verba  Domini,  of  the  Word  of  the  Lord  -,  concerning 
which  Chrifl:  faith  ;  Man  lives  not  by  Bread  only,  but  by  every  word  which  proceedeth  out 
of  the  Mouth  of  God. 

39.  '  The  Lord's  Pr^y^r  affords  a  very  high  and  excellent  underftanding  in  the  Lan-  '  Thi  Paut 
gage  of  Nature  :  for  it  exprefleth  the  Eternal  Birth,  alfo  all  the  three  Principles,  alfo  the  T^ofler. 
Lamentable  Fall  of  Man,  and  fhows  him  the  Regeneration  in  Chrift  :   it  Ihows  him  v/hat  "^"^^  ^atljcc. 
he  Ihould  do,  and  how  he  fhould  behave  himfelf,  that  he  may  come  again  into  the  Di- 
vineUnion,  and  Ihows  him  how  kindly  the  Spirit  of  God  meets  him. 

40.  But  becaufe  it  is  hard  to  be  underftood,  we  will  fet  down  a  brief  Summary, 
Contents  and  '  Explanation  ;  and  commit  the  further  Work  of  the  higheft  Tongue  to  '  Underft,ind- 
the  Spirit  of  God  in  every  foul-,  and  it  may  well  be  handled  at  large  in  a  "  Treatife  by  ingandmean- 
itfelf,  if  the  Lord  gives  us  leave.  ^"S- 

[Here  follows  a  Summary  Explanation  of  the  LORD's  Prayer,  how  it  is  to  be  under-  Treathi  call" 
flood  in  the  Language  of  Nature  from  fyllable  to  fyllable,  as  it  is  Exprefied  in  the  edfhehlly 
words  of  the  "  High  Dutch  Tongue,    which  was  the  Author's  Native  Language  ;  Weeks,  or  the 
but  becaufe  the  Language  of  Nature  is  not  yet  clearly  underftood  by  the  Tranf-  ^''f^T  ^°°^' 
lator,  therefore  he  cannot  transfer  it  to    the  Englifh  Tongue  :    but  niuft  fet  it  fini'(lied'^'"°' 
down  in  the  fyllables  of  the  High  Dutch  words,  and  interline  the  Englißi  under  it.  *  German 
Whofoever  defires  to  fee  more  concerning  the  Language  of  Nature,  let  him  read  Language, 
in  the  fifth  Chapter  of  this  Book,  verfe  the  85th,  upon  the  word  Scbuff^  and  ''  elfe-  '  ^"  the  //i/- 
where  in  his  other  Writings.]  *";i/''"n  ,h 

D    J  pi/iles,  m  the 

Myficrium 

\Xhe  Entra?ice.']  Magnum,  k<u 

Unfer  Vatter  im  Himmel. 

£)ar  jfatljer  [which  art]  in  l^ea^cri. 

41.  When  we  fay,  Unfer  Vatter  ira  Himmel,  then  the  foul  raifes  up  itfelf  in  all  the 
Three  Principles,  and  gives  itfelf  up  into  that  out  of  which  it  is  created  ;  which  we 
underftand,  in  the  Language  of  Nature,  very  exadlly  and  accurately.  For  Un  is  God's 
Eternal  Will  to  Nature,  fer  comprehends  in  it  the  firft  four  forms  of  Nature  ;  where- 
in the  firft  Principle  confifts. 

42.  Vatter  gives  the  two  diftinftions  of  the  two  Principles  ;  for  va-  is  the  Matrix 
upon  the  Crofs,  -tier  is  Mercury  in  the  Center  of  Nai.ure  -,  and  they  are  the  two  Mo- 
thers in  the  Eternal  Will,  out  of  which  all  things  are  come  to  be  \  the  one  fevers  it- 


176  Of  Faßing  and  Praying.  Chap.  16. 

felf  into  Fire,  and  the  other  into  the  Light  of  Meeknefs,  and  into  Water :  for  va- 
is  the  Mother  of  the  Light,  which  affords  Subftantiahty,  and  -tter  is  the  Mother 
of  the  fire's  Tindure,  which  affords  the  great  and  ftrong  Life  :  and  Fatter  is  both  of 
them. 

43.  When  we  fay  im,  we  underfland  the  innermoft,  viz.  the  Heart,  from  which  the 
Spirit  goes  forth  :  for  the  fyllable  im  goes  forth  from  the  Heart,  and  foundeth  through 
the  Lips,  and  the  Lips  keep  the  Heart  in  the  innermoft  unawakened. 

44.  When  we  fay  Him.,  we  underftand  the  Creation  of  the  foul.  The  fyllable  -mel 
is  the  Angelical  foul  itfelf,  which  the  Heart  on  the  Crofs  in  the  Center  between  the 
two  Mothers  has  comprehended  ;  and  with  the  word  Him,  framed  it  into  a  Creature, 
•viz.  into  mel:  for  Him  is  the  Habitation  of  mel :  therefore  the  foul  is  created  in  Hea- 
ven, that  is,  in  the  loving  Matrix  [or  Mother.] 

The  Firß  Petition. 

w  Dein  Nähme  werde  geheiliget. 

»  ot  fana;.  SEfjp  il^amt     fae  ^  fjalloiucD. 

Ä:;.i. 

45.  When  we  fay  Dein,  we  underfland  how  the  poor  foul  fwims  in  the  water  of  this 
world  •,  and  how  it  cafts  itielf  with  its  will  into  the  Principle  of  God,  it  goes  with  the 
fyllable  Dein  into  the  voice  of  God. 

46.  In  the  fyllable  Nah-  it  inclines  inwards,  and  in  the  fyllable  -me  it  comprehends 
the  Heavenly  Subflantiality :  and  this  is  done  in  the  Will  of  the  foul. 

47.  And  when  we  fay  wer-,  then  the  whole  Creature  goes  along  in  the  will :  for 
wer  has  the  whole  Center,  and  with  the  fyllable  -de,  it  lays  itfelf  down  in  Obedience  in 
the  Meeknefs,  and  will  not  kindle  the  wer-  in  the  fire,  as  Lucifer  had  done. 

4S.  And  when  we  fay  ge,  then  the  foul  goes  into  the  Heavenly  Subflantiality,  as 
a  quiet  child  without  Anger,  and  then  ^hei-  is  the  powerful  entering  upon  the  Crofs, 
into  the  Number  Three,  where  the  foul  will  prefs  into  the  Majefly,  into  the  Light 
of  God  ;  with  the  fyllable  -li-,  the  foul's  will  has  comprehended  the  Holy  Ghofl.  [in 
the  fyllable]  -get,  there  the  foul  will  go  forth  with  the  Holy  Ghofl :  for  the  bright- 
nels  of  the  Majefly  fhines  in  the  will,  and  the  Holy  Ghofl  goes  along  in  the  Glance 
>  Ot  Trium-  of  the  Majefly  upon  the  Chariot  of  the  foul ;  for  the  will  is  the  foul's  "  Wedding  Cha- 
phintChariot.  riot,  with  which  it  rides  in  Ternarium  Sanäum  into  the  Holy  Ternary,  wherein  th^ 
Holy  Ghofl  fitteth  with  the  brightnefs  of  the  Deity. 

The  Second  Peiitio?i. 

Dein     Reich     komme. 
SLl)!!  lAingconi  romc- 

49.  Dein,  there  the  poor  foul  gives  itfelf  up  again  into  the  will  of  God,  as  God's 
child. 

r^o.  Reich,  here  the  foul  gives  itfelf  into  the  virtue  and  power  of  the  Angelical  world, 
and  defires  to  come  out  of  the  Deep  of  the  waters  into  the  power  of  God. 
«  §1.  Kcmme,  in  the  fyllable  Kom-,  it  goes  into  the  virtue  and  power,  and  apprehends 

it  :  and  with  the  fyllable  -me,  it  makes  the  Heaven  be  open,  and  goes  forth  with 
tlie  apprehended  power  into  the  Kingdom,  as  a  fprout :  for  the  -me  makes  the  Lips  be 
open,  and  lets  the  Iprout  of  the  Will  go  forth,  and  lets  it  grew  foftly  by  degrees. 


Chap.  1 6,  Qf  Prayhig  and  Faßing.  177 

The  Third  Petition. 

Bein   JViUen  gefchehe  ivie  im  Himmel  alfo  auch  auf  Erden. 
2:{)t'    ^^lil  bc  Done    es  in  ^peatini   fo  alfo     du   C-artlj. 

52.  Bein,  here  the  foul  does  with  its  will,  as  in  the  firft  and  fecond  Petition:  it 
cafts.itfelf  into  God's  will. 

53.  JVil-  is  its  delire  to  will  the  fame  with  the  Holy  Ghofl :  -len,  with  this  fyllable, 
it  takes  in  the  Spirit  with  the  Will  into  the  Center,  as  into  the  Heart,  and  willeth  that 

its  will  in  the  Holy  Ghoft  Ihouki  "  flow  up  in  the  Heart.  ^  Or  boil  up. 

54.  Ge-,  with  this  fyllable  it  goes  into  the  will  :  fche-,  with  this  fyllable  it  worketh 
the  work  of  God  :  for  there  it  does  what  the  Counfel  of  the  Father  is,  what  the  Heart 
of  God  wills  :  as  the  foul  of  Chiift  fuffercd  itfclf  to  be  hanged  on  the  Crofs,  and  as  we 
in  mifery  bow  down  imder  the  Crofs  :  -he,  in  this  fyllable  it  takes  patiently  wh^t  G(pd 
works;  it "  bows  itfelf  as  a  child.  l,^      h        <=  Yields  or 

55.    tf'ie,  there  it   goes  again    into  the  voice  of   the  high  Majefty.      Im   is    the  ^ul^mits. 
Heart  of  God,  out  of  which  the  Spirit  goes  forth  :    In  which  will  it  would  be.     Him- 
is  ''  again  the  Creating  of  the  Creatures  -,  mel  is  the  foul,  that  is,  it  wills  to  a6l  in  the  ''  See  in  the 
will  of  God,  like  the  Angels,  who  do  that  which  God's  will  accepts.  firitl'ct  uon. 

§6.  y//-,  there  it  comprehends  that  will,  and  drives  it  on,  with  the  fyllable  fo,  out 
of  its  Center  into  this  world,  into  the  outward  Principle.  Juch,  there  it  affords  all  what- 
foever  it  has  in  itfelf  out  into  the  outward,  out  from  itfelf  into  this  world. 

57.  ^.'iff,  with  this  fyllable  it  apprehends  the  fame  again,  and  defires  that  its  fub- 
ftance  (hould  not  be  dilTipated  :  for  it  only  lets  the  will  of  the  fubftance  go  forth  through 
the  clofed  Lips  to  the  Teeth,  and  defires  that  the  form  of  the  will  Ihould  remain  as 
a  figured  fubftance  Eternally. 

58.  Er-,  vfith  this  fyllable  it  brings  its  fubftance  into  the  Spirit  of  this  world  upon 

the  Earth,  and  there  the  Will  fhall  work"  wonders,  as  in  the  Kingdom  of  the  Angels  !  Or  Miracles. 

in   the  Pov/er  of  God  :    the  will  muft  manifeft  the  hidden  Secrets  of  God  :  -den,  with 

this  fyllable  it  fliows  that  they  muft  not  be  done  in  the  fire  of  the  Anger,  in  which  the 

Devil  dwells  :   for  this  fyllable  does  not  break  up  the  Center  :    they  fliould  be  done  in 

meek  Love,  and  yet  be  taken  out  of  the  Er.  The  foul  lliall  mightily  rule  in  all  hidden 

fecrets  :    but  it  muft  not  let  in  the  Devil, 

59.  Here  our  want  is  very  much,  the  Heavy  Fall  prefixes  us  hard.  O  there  is  very 
much  herein  hidden,  which  would  be  too  long  to  defcribe.     For  the  Will  of  God  fhould 

be  done,  and  not  the  Will  of  the  Flefh,  and  of  the  Devil.  *  And  therefore  it  is  *  Nme., 
that  we  are  fo  doubtful  in  Prayer,  becaufe  the  poor  foul  runs  on  in  the  Will  of  the 
Flcfli,  and  of  the  Devil,  li'  it-  did  live  in  Innocence,  we  fliould  have  this  fi<ill  per- 
fed:,  and  there  would  be  no  doubting  in  our  Prayers,  but  an  a<5ting  and  accomplifhment 
of  them  :  [This  the  Apoftles  of  Cb.rill  v/anted,  when  they  afked,  why  they  could  not  caft 
out  the  dumb  Devil  ?  ]  we  do  really  fwim  here  in  mifery,  which  the  Spirit  of  the  Won- 
ders fliows  us. 

T/je  Fourth  Petition. 

Cieb  uns  unfcr  iagltch  Br  cat    hcuits. 
Cite  tis    CUE    Ipailv  33tcaD  taDiii?. 

6<>.  Gicb,  there  the  will  ftickcth  in  the  Heart,  and  t^reiT^s  outwards,  arcl  ch;  Mouth 

A  a   ' 


1^8  Of  Praymg  and  Faßhig,  Chap.  16. 

cntcheth  it  •,  that  Is,  the  Ibul  would  be  fed  :  what  the  Word  gives  forth,  that  the  foul 
takes ;   for  that  belongs  to  it,  it  will  have  that. 

61.  Uns,  with  this  fyllable  the  foul  ddires  food  for  all  its  [fellow]  members,  z'iz.  for 
all  fouls,  as  if  they  were  but  one  Tree  with  many  Branches,  whereof  every  branch 
mud  have  fap  and  virtue  from  the  flock  :  and  fo  it  defires  to  have  this  in  common 
out  of  the  virtue  of  God,  for  the  life  of  all  fouls  :  for  it  attracts  that  with  all  its  defire 
to  it,  and  in  all  [others,]  as  a  loving  brother  •,  it  wills  to  have  it  in  common  ,  and  not 
alone  to  itfelf  in  Covetoufnefs,  as  the  Devil  did. 

62.  [/«-,  with  this  fyllable  the  will  of  the  foul  goes  into  the  Eternal  Wifdom,  where- 
in, before  the  Creation  in  the  ieed,  it  was  difcerned  in  the  Eternal  Will  :  -fcr,  with  this 
fyllable  it  takes  the  Original  of  Nature  in  the  Will,  where  one  form  in  the  Original 
generates,  filh,  and  preferves  the  other  :  and  that  is  the  Band  of  the  foul,  whereby  it 
Eternally  lives  and  fubfifts  :  and  that  the  will  of  the  foul  defires,  elfe  it  would  be  dif- 
folved.  For  a  Spirit  defires  no  more,  than  to  retain  its  Band,  and  to  fill  it  with  vir- 
tue, that  it  may  flow  forth. 

6^.  And  here  lies  the  Key  of  the  Greatefl  hidden  Secret  of  the  Being  of  all  Beings. 
Beloved  Dodors,  if  you  were  Learned,  you  would  feek  here ;  and  if  you  underrtand 
nothing  here,  nor  will  to  underftand,  then  you  are  not  learned,  but  arc  only  tellers  of 
ftories,  which  the  fimple,  if  he  did  ufe  himfeif  to  it,  would  perform  as  well  as  you  : 
This  is  the  true  DoSiorßip  in  the  Holy  Ghofi  :  the  outward  [in  the  Learning  of  the  School 
of  Reafon]  is  but  a  foppery,  and  puffeth  up  into  a  high  mind. 

64.  'Tag-,  with  this  fyllable  the  heavenly  Number  is  underflood,  as  wherein  the 
Spirit  on  the  Crofs  in  the  Holy  Matrix  comprehends  the  Genetrix  in  the  Multiplica- 
tion, where  the  Will  of  the  Spirit  recreates,  confirms,  and  llrengthens  itfelf:  -Heb,  in 
this  fyllable  the  foul's  will  quickens  itfelf  in  the  light  and  virtue  of  the  Majefty  of  God  ; 
and  llrengthens  the  foul  with  the  heavenly  Number,  which  fprings  up  out  of  the 
Majefty  infinitely  :  and  herein  the  foul  is  acknovvledged  for  an  Angel,  and  lives  in  the 
Hand  of  God. 

6c,.  Brodt,  here  the  Corporeal  fubfl:ance  fprings  up,  and  our  mifery  :  for  Brcdt  [Bread] 

is  generated  out  of  the  Center  of  Nature,    although   the  laft  letter   in    the  fyllable 

*■  As  it  is  pro-  Brodt  ^  Exprefles  that  it   is  paradifica!  Bread  :    for  the  Crofs  -\-  in  its  Charader  [T] 

nounccd,  fig-  -^^  j.]^g  Language  of  Nature,  carries  the  fevere  Name  of  God  ;  [GOTTES;]  which 

"'''"■  if  Men  will  rightly  expound,  and  underftand  it  according  to  the  Language  of  Nature, 

nin|  «  may  be  underftood  powerfully,  and  in  its  higheft  depth,  in  the  word  *  °  T'etragratn- 

i©Ko"s.   maton  \flehüvah;'\  for  that  word  comprehends  all  the  Three  Principles;    and  m  the 

■'?''',^',^,'     yvovd  "  ylJonni,  God   is   underftood  as  in  one   Principle,  viz.  in  the  Angelical  world; 

^IPJ^'   ■  which  may  be  expounded  in  a  Treatife  by  itfelf     Vv^e  fet  down  this,  that  this  fyllable 

',.;^^.  1,  might  be  confidered  of;   for  Brodt  [Bread]  is  the  food   of  the  Body  ;    and  is  to  be 

■   "'•     underftood  concerning  the  fierce  wrath,  that  it  has  mixed  itlelf  in  it,  and  fignifies  the 

houfe  of  Lamentation  and  Mourning  :   But  fince  we  muft  have  this  food,  therefore  the 

foul  reaches  after  it  for  the  maintenance  of  its  Bifial  Body. 

66.  Hsut-,  this  fyllable  fignifies  the  Eternal  Bread  of  the  foul,  the  New  Body,  viz. 
the  Heavenly  Subftantiality  :  for  the  Will  goes  forth  out  of  the  Bread  into  the  Heu,  that 
is,  the  Eternal  Subftannality,  viz.  the  Bread  of  God,  Chrift's  flcfti :  -te,  this  fyllable  con- 
firms that  it  affords  and  frames  the  fevere  Name  [Gottes]  of  God  ;  for  the  foul  defnes 
a  twofold  Bread,  one  for  the  Belly,  and  the  other  for  its  holy  Heavenly  Body. 


•Chap.  1 6.  Of  Praying  and  Faßifig,  179 

,+ 

The  Fifth  Petition. 

Und  vcrlaffe  uns  unfer  Sckuldt,  ah  '.vir  verlajfen  unfer  SchuWigern. 

$lii3  ftfsiDc  113  our '  Dcbte,  as  U)c    fcrgroc    cue     ET'ebtors.  '  Or  iref-  ■ 

pafi'es,  as  wr 
6j.  Und,  this  fyllable  is   that,  wherein  the  will  of   the  foul  awakens  the  Love  of  forg'"«  them 
God;  for  the  will  fticks  fall  in  the  word  und,  as  in  the  meeknels-,  it  fatiates  the  ver~,  ^'^'i,'; '[{"'^^*' 
viz.  the  anger,  and  fprings  with  the  und  [  or  Mceknefs  ]  up,  as  a  budding,  *  growing  *'vcpccab!e. 
Subllance,  like  a  blcfTom  out  of  the  vcr-,  and  yet  they  remain  one  in  another :   for 
ver-  is  the  Center  of  tlie  Life,  it  has  the  fire  of  the  wrath,  and  the  und  belongs  to  the 
fccond  Principle  :    -lajfe  or  -lafs  is  the  cleanfmg  of  that  wliich  is  generated  out  of  the 
ver-,  of  wliich  Ifaiah  faith  ;  IVere  your  fins  red  as  bloody  if  you  turn,   they  ßmll  be  as 
wool,  white  as  fnoiv.     In  the  fyllable  -lajfc,  is  the  Bath  or  Laver,  wherein  the  ver-  mull: 
be  walbed,  or  elfe  it  cannot  fubfifl:  in  the  kingdom  of  God. 

68.  Uns  is  the  union  again,  where  the  will  of  the  Ibul,  viz.  the  Communion  or  Fra- 
ternity, that  is,  all  fouls,  in  one  will,  defire  to  be  wafhed. 

6().  Un,  there  the  will  yields  itfelf  into  the  Love  of  God,  and  ''  wafhes  the  Evil  Child,  ^  Or  cleanfe;, 
-fer  ;   and  thereby  confeffes  all  Evil  and  Wickednefs  [for  all  in  common,]   as  if  they 
were  but  one  only  foul. 

70.  Schuld,  this  is  the  true  Catalogue  or  Regiftcr,  which  theAnger  has  brought  in- 
to the  foul,  which  Catalogue  the  will  defires  to  caft  away  altogether  :  But  the  Moudi 
catches  the  fyllable  again  as  a  flalh,  to  fignify,  that  our  works  fliall  fland  Eternally 
to  the  wonders  of  God  ;    and  we  need  only  walh  them,  that  they  might  not  be  com- 

prifed  in  the  fierce  wrath  of  God,  and  inflamed  ;    elfe  they  belong  to  the  Abyfs,  'to  'Or  ima. 
the  dark  Principle. 

71.  Als,  in  this  fyllable  the  will  of  the  foul  comprifes  together,  all  whatfoeevr  is 
called  Soul,  and  fpeaks  of  Many,  as  if  they  were  but  One. 

72.  fVir,  in  this  fyllable  the  will  complains  againft  the   Anguida  of  the  fource   of 
difquietnefs  in  the  foul,  where  one  foul  often  "'  hurts  another,  and  therefore  the  will  ""  Offends  or 
comprifes  together  the  'Tiirba  of  All  fouls,  and  fays  [as  follows.]  wrongs. 

73.  Ver-,  that  is,  the  will  [of  the  foul]  defires  that  the  fierce  wrath  of  all  fouls 

might  be  thruft  downward  upon  a  heap,  into  the  Abyfs :  -lafs-,  that  is,  to  "  let  it  go,  and  "  Put  it  away, 
not  know  it  more  in  the  fiercenefs  of  the  Anger :    for  the  fyllable  -fen  retains  the  form  c  remit  it. 
of  the  wonder  :    but  it  muft  be  wafhad  in  the  Laffen  [or  *  letting  it  go]  for  Laffen  is  °  Or  fcowring 
the  Laver  or  Bath  [to  waOi  it  in.]  it  away. 

74.  Un-,  this  fyllable  yet  again  prefTes  into  the  Love  of  God,  and  defires  to  bring 
the  wadied  fouls  into  the  Love :  -fern,  this  fyllable,  in  the  prefence  of  God,   Ihows  the 
Evil  child,  which  is  now  walhed  in  the  Love,  and  there  puts  it  among  the  Wonder.s  . 
of  God,  for  it  fets  forth  whatfoever  is  come  to  be  a  wonder  in  the  Tindture  of  the  fire 
in  the  foul. 

yi^.  Schul-,  this  fyllable  fliows  the  unprofitable  [or  vain]  works,  which  one  foul  has 
wrought  towards  another  out  of  the  ''  'rindure  of  the  Fire,   and  is  a  fetting  forth  of  ?  Or  rierce 
the  Evil,  which   the  .foul  in  the  will   itlelt  has  wafiied  and  cleanfcd  again:    -di-,  this  wMtlifuüie. 
fyllable  puts  the  union  again  into  the  Majefty,  and  into  the  Holy  Ghoft,  where  there 
is  no  contrary  will  any  m,ore  :  -gem  is  the  Evil  Child,  which  now  ftands  before  God,  ^  Pravity  ot- 
to God's  deeds  of  wonder  -,    from  whence  the  will  took  its  ^  fall,  and  defires  that  tlie  Viiencii  .aid 
Holy  Ghoft  will  take  it  in  as  a  wonder  into  the  Majelly.  Intuouiy. 

A  a  2 


I  Po  Of  Praying  and  Faß i?j^.  Chap.  1 6. 

The  Sixth  Petition, 

Und  fiihre    uns    fiiJ.'t    im   Verfiichun^%. 
Sim   IcaD     m    net   into  SEemptatioii. 

76.  Und  is  once  more  an  injedion  into  the  loving  meeknefs  of  God,  where  the  will 
of  the  loul  in  the  Majefty  humbles  idelf  before  the  Number  Three  [or  Trinity.] 

77.  Fi'th,  there  the  will  goes  along  with  the  Holy  Ghoft  :  -re,  there  the  will  would  not 
go  through  the  fierce  wrath  ;  for  it  is  afraid  of  the  Prifon  of  the  fierce  wrath  ;  for  the 
will  (hould  always  be  ftedfaftly  inclined  into  God,  that  it  may  pafs  through  the  Fire 
without  moleftation,  and  alfo  through  the  outward  Principle,  viz.  through  this  world, 
and  yet  fhculd  not  catch  at,  or  offer  to  luft  after  any  thing :  but  feeing  the  foul  knows 
that  it  flood  not  out  in  the  firft  Temptation,  when  it  was  brought  into  the  fpirit  of 
this  world,  when  the  Verbum  Fiat  breathed  it  into  the  Image,  therefore  it  flies  now  to- 
the  Holy  Ghoft,  entreating,  that  he  would  not  enter  with  its  will  into  the  Temptation, 
Proba,  or  Trial,  for  it  trufts  not  in  itfelf  that  it  fhall  Hand  ftedfaftly  againft  the  Devil, 
when  he  fhall  fift  it :  as  Chriß  laid  to  Peier  ;  The  Devil  hath  defired  to  f:ft  thee  ;  but  I 
have  frayed  for  thee  that  thy  Faith  fail  not :  that  is,  I  have  enclofed  thee  in  the  Word, 
and  have  not  given  the  Devil  any  leave,  but  I  have  in  my  Prayer  brought  thee  into  the 
will  of  God,  that  thou  ftiouldft  be  preferved  by  the  Holy  Ghoft  ;  elfe  thou  fiiouldft 
have  been  lifted  by  the  Devil,  through  the  Anger  and  through  the  Spirit  of  this 
world. 

78.  Uns,  this  fyllable  once  again  comprifes  the  Brotherly  union,  as  in  one  will  in  the 
Majefty,  and  flies  into  the  Spirit. 

79.  Nicht,  in  this  fyllable  the  will  rends  itfelf  quite    out  from  the  root  of  the  Anger, 
*  Extra  Jram.  and  retains  a  peculiar  Government  '  without  the  Anger,   and  then  the  foul   burneth 

forth  from  the  fire,  and  is  the  true  Life  without  the  Fire  in  the  Light  flaming  Tinfture 
in  Air,  and  Virtue  or  Power. 

So.  /»/, 'there  it  ftands  as  a  found  and  fubftance  of  its  own,  as  if  it  were  the  Cen- 
ter itfelf :  ver-,  there  it  muft  with  the  will  go  through  the  fierce  wrath,  and  mitigate 
or  fatiate  it,  and  muft  cool  it,  that  it  might  not  inflame  its  meek  Life:  -fuch-,  with  this 
fyllable  it  prefles  through  the  fierce  wrath  with  its  love-Tinfture,  viz.  through  the 
Center  of  Nature,  and  quenches  the  fierce  wrath  after  a  Divine  manner,  and  drives  the 
fubtlety  of  the  Devil  out  of  the  nre-fource  out  of  the  Original,  where  otherwife  he  would 
have  an  accefs  into  the  foul :  -ungh,  there  the  foul  takes  the  virtue  out  of  the  feven  forms 
of  its  Nature  with  it,  as  a  Spirit,  and  fets  itfelf  mightily  over  the  Center,  and  rules 
over  it  as  a  King  over  his  Kingdom  ;  for  now  it  has  overcome  [or  cooled]  the  Cen- 
ter with  its  Love,    and  wiy  now  let  in  the  Tempter  no  more. 

The  Seventh  Petition, 

Sondern    erlohfe   uns   vom  Vhel. 
Ißjt     öeU^cr  US  from  Cuil, 

•The Soul.  81  ■  Sen,  in  this  fyllable  '  it  appears  in  the  Majefty  with  its  virtue,  power  and  bright- 

nefs  over  the  Center  of  the  heart,  and  has  a  principle  of  its  own  in  the  Majelty  : 
-dem,  there  it  commands  the  fierce  wrath  in  the  Center,  and  rules  over  it,  and  tames 
it  with  its  will  [as  may  be  fcen  by  Mcßs,  when  the  fierce  wrath  faid ;  Let  me  alone,  that 
J  may  confume  Ifrael.  \ 


chap.  1 6.  Of  Praying  and  Faß'mg,  i8i 

82.  &-,  there  it  brings  a  blofTom  andfprout  out  of  the  Center,  and  opens  the  Won- 
ders of  Gpd ;  for  it  here  goes  about  wich  the  Center,  as  it  v/ill,  for  it  has  overcome  : 
-kh-,  that  is  the  fprout,  which  grows  out  of  the  fierce  wrath  out  of  N:'.ture,  and  is  now 
lovely,  good,  and  iireii.il  in  the  Kingucm  of  God  :  -yl',  there  it  continues  to  be  fruit  up- 
on God's  Table,  free  from  the  Anger. 

83.  [///.<•,  there  it  once  again  takes  the  union  of  all  fouls  with  it,  and  lays  it  open 
there,  tliat  it  was  a  root  in  the  Kingdom  of  God  before  its  Creation,  and  has  now 
brought  forth  many,  that  is,  it  is  a  Tree,  and  has  put  forth  many  Branches,  and  prefents 
them  there  as  in  a  Tree. 

84.  Voni^  that  is  the  Great  Wonder  that  God  has  made  of  one  two,  and  yet  it  re- 
mains but  one  :  It  fhows  this  •,  for  you  fee  that  the  Root  in  the  Earth  is  another  thing 
than  the  Stalk  which  grows  out  of  the  Root-,  fo  you  mult  underftand  it  alfo  concerning 
the  true  holy  foul  ;  that  grows  as  a  Stalk  out  of  die  Root,  out  of  the  Center  of  Nature, 
and  is  another  thing  than  the  Center  ;  and  yet  the  Center  generates  it,  and  it  moves  in 
fiall  Omnipotence  over  the  Center,  and  rules  over  it  as  God  rules  over  Nature,  and  j'et 
there  the  Name  cf  the  Number  Three  in  the  Eternal  Nature  arifes :  And  as  God  is  free 
from  Nature,  and  yet  Nature  is  of  his  ElTence  or  Subftance,  and  unfeparated  from  God, 
fo  is  the  foul  alfo ;  it  is  free  from  Nature,  and  is  a  Lord  of  Nature,  for  it  is  one  Spirit 
with  God,  and  yet  blofibmscr  Iprouts  out  of  Nature.  Indeed  God  is  not  wholly  to  be 
likened  to  the  foul  -,  for  God's  Eternal  will  is  a  caufe  and  beginning  of  Nature,  but  [the 
foul  is  to  be  likened]  to  the  iVIajefty  of  God,  whofe  brightneis  arifes  out  of  the  fharpnefs 
of  the  Eternal  Nature,  and  yet  arifes  before  Nature,  like  the  flalh  of  the  Eternal  Liber- 
ty, from  whence  Nature,  in  its  fharp  generating,  receives  the  Lüfter,  and  elevates  it  in 
the  fixe,  to  a  Triumphant  high  Light  :  fcr  which  caufe  fake,  the  Eternal  Liberty  with- 
out Nature  longs  after  Nature,  becaufe  it  defires  to  be  manifefted  in  wonders,,  and  will 
have  Majefty  in  Glory  and  Power. 

85.  For,  if  there  v/ere  no  Natirre,  there  would  be  m  Glory ^  nor  Power,  much  lefs  Ma- 
jefiy  ;  alfo  there  would  be  no  Spirit,  but  only  a  Stillnefs  without  Subftance  [Eflcnce  or  Be^ 
ing:]  But  thus  in  Nature  there  appear  Power  and  Virtue,  Might,  Glory,  Majefty, 
Nu.mbsr  Three,  [Trinity,]  and  Being,  [Efience  or  Subftance,]  and  are  the  Manifeftation 
of  the  Eternal  Being.  Nov/,  fince  the  .Soul,  as  a  Spirit,  is  tlifcovered  and  taken  out  of 
this  Being,  it  has  therefore  two  forms,  one  is  Nature,  and  the  other  is  the  Divine  Bloflörr;, 
or  the  Sprout  out  of  Nature,  which  is  above  Nature,  and  is  a  Spirit  in  itfclf,  as  God  is 
a  Spirit  in  himfelf,  as  you  may  fee  this  by  the  Fire  :  The  Fire  is  the  Nature,  and  the 
Flame  with  the  Air  [or  Vapour]  which  goes  forth  out  of  the  Fu-e,  is  a  Spirit  with  all  the 
Power  of  the  Fire's  Nature,  and  yet  is  above  the  Fire's  Nature,  for  the  Fire's  Nature 

cannot  ^  comprehend  it  •,  and  fo  alfo  the  Fire's  Nature  could  not  fubfift,  if  the  Spirit  of  *■  O.'  rule  ";. 
the  Air  did  not  blow  up  the  Fire  again. 

86.  Thus  the  Fire  generates  the  Spirit  with  the  Lüfter,  and  longs  earneftly  again  after 
the  Spirit,  and  attracts  it  continually  into  itfelf,  and  yet  retains  it  not;  for  it  is  the  life 
of  the  Fire,  and  the  Glance  or  Lüfter  is  out  of  the  fharpnefs  of  the  Fire,  yet  there  is 
no  feeling  in  the  Glance  or  Lüfter,  and  yet  the  Glance  has  tlie  virtue  or  power,  and  not 
tiie  Fire;  for,  from  the  virtue  of  the  Lüfter  there  fprings  up  and  grows  a  fprout,  and 
not  from  the  Fire,  as  you  may  perceive  by  the  [Sun-fliine  or]  Lüfter  of  the  Sun. 

'ij.  Now,  feeing  the  poor  foul  in  tiie  heavy  fall  of  Adam  was  captivated  by  two  fires^ 
viz.  by  that  fire,  through  which  the  Spirit  of  this  world  has  comprifed  it  in  itfelf,  under. 
which  lies  the  fire  of  the  Original  •,  therefore  it  .would  be  again  free  witli  its  Spirit-Life, 
in  which  it  is  an  Angel,  and  tiie  Image  of  God,  and  goes  widi  its  will  z'ora  [from,]  that 
is,  as  a  fprout  out  from  Nature,  and  alfo  out  from  the  Spirit  of  this  world  out  of  the 
Wonders  of  God,  forth  from  them  ;  and  ftands  rightly  quite  vorn,  [from,]  that  is,  iti 


1 82  Of  Praying  and  Faß ing.  Chap,  r 6. 

has  now  the  Virtue  of  Nature  and  Mercury,  in  the  virtue  and  power  of  the  Majefty, 
which  is  another  Principle,  and  yet  has  alio  the  fevere  fiery  [Principle,]  but  not  manifeßcd', 
for  the  Holy  Principle  in  the  Majefty  changes  the  fierce  wrath  into  Love. 

88.  And  if  the  fevere  Principle  fhould  be  awakened  again,  it  would  be  fire,  and  the 
firfl  four  forms  of  Nature  would  flow  forth;  and  therefore  God  is  hccorae  Man.,  that  th« 
Love-Spirit  [might]  have  a  Body. 

89.  I'herefore  it  files,  (if  it  be  yet  unrcgenerated,  and  fo  flicks  only  in  the  Earthly 
Body)  and  faith,  Erlohfe  uns  I'om  Vbel,  [deliver  us  from  Evil  :]  It  defires  to  be  releafed 
from  the  Anger-,  for  t'-,  and  -bei,  are  two  wills  in  one  Subflance  :  v-  is  the  fire-child, 
and  -bei  has  alio  two  Principles  •,  ior  the  firft  letter  -b-  has  the  outward  Dominion,  and 
the  other  two,  viz.  -e-  and  -/-  that  is,  -el,  has  the  Angel,  the  will  to  be  delivered  from 
both,  [z'iz.  from  the  child  of  the  fire,  and  the  Spirit  of  the  outward  world,]  not  pre- 
fently  feparated,  (for  it  is  the  counfei  of  God  that  they  dwell  in  one  another  ;)  but  the  An- 
gel's will  would  be  free  from  the  fallliood  -,  it  would  rule  over  the  Vbel  or  Evil :  He  defires 
to  be  in  the  will  of  God,  and  the  Vbel  or  Evil  fhall  fl:and,  the  one  [part]  (according  to  the 
Spirit  of  this  world)  to  the  Wonders  of  God,  and  the  otlier  [part]  (according  to  the 
fource  of  the  fierce  wrath)  to  the  Wonders  of  the  Anger  of  God. 

90.  For  both  the  Mothers  are  ftirring,  and  defire  to  open  their  Wonders  ;  yet  the 
will  of  the  foul  would  not  go  into  the  Anger  ;  for  //  knozvs  the  Devily  that  he  is  haughty, 
and  flying  aloft  over  the  Love  and  Meeknefs  of  God,  at  which  the  foul  is  amazed  ;  fo 
alio  it  would  ?!ol  zvillingly  work  in  the  Spirit  of  this  world,  for  that  hides  alfo  God's 
Light  from  it,  and  therefore  it  goes  forth  with  its  will  from  them  both,  and  ivoidd  be 
free  in  its  will :  The  Spirit  of  this  world  may  awaken  its  Wonders  in  the  fiefli,  but  it 
cafteth  its  will  into  God's  Spirit,  he  fhall  govern  it  •,  and  he  will  not  let  the  Vbel  [or 

t  Or  to.  Evil]  enter  into  its  will  :  It  defires  [with  its  will]  to  be  dead  '  in  this  world,  that  it  may 

live  in  the  Holy  Ghoft  •,  ib  alfo  it  will  not  awaken  the  Abyfs,  and  therefore  it  hides  or 
fhelters  itfelf  under  the  Crols,  and  lets  the  roaring  Devil  pafs  by  -,  alio  it  lets  the  Spirit 
of  this  world,  viz.  the  flefhly  Life,  pais  by,  it  does  as  if  it  were  dead  :  It  fufi^ers,  yet  not 
in  God,  but  in  the  Vbel  [or  Evil,]  which  the  foul  oi  Adam  has  left  it  as  an  inheritance  ; 
it  holds  not  that  Vbel  [or  Evil]  for  its  own,  but  for  the  Wonders  of  God. 

91.  Therefore  it  remains  patient,  as  a  llilferer,  (and  yet  alfo  not  a  fufferer)  under  the 
Crols  of  Patience,  till  Chrill  fliall  fettle  it  again  upon  the  Crofs,  in  the  Rain-bciv,  [in 
the  Eternal  Subflantiality,  or  in  the  l-.ternal  Covenant :]  For  he  fitteth  on  the  Rain- 
bow, and  his  body,-  his  flibftance,  is  the  fullnefs  of  Heaven,  [or  the  Heaven  is  full  of 
his  iubft:ance.] 

92.  "i')\Q  three  Colours  in  the  Rain-bow,  are  the  Three  Principles,  the  fourth  [colour] 
is  his  body  in  Ternario  San£lo ;  [or  in  the  Inward  heavenly  working  power  in  the  Ange- 
lical world,  in  the  Eternal  Sublfantiality,  wherein  the  Divine  Trinity  worketh.] 

93.  O  how  great  are  the  Wonders!  he  that  comprehends  them  has  great  Joy  thereon, 
there  can  nothing  be  named  that  is  like  thofe  hidden  fecrct  Myfleries,  no  I'ongue  can 
exprefs  them  :  for  what  is  better  than  to  have  God  for  his  Spoufe,  to  be  in  God  with  one's 
will;  and  after  this  [life]  time,  to  be  wholly  in  flibftance  a  heavenly  body,  and  a  Clari- 
fied or  Glorified  foul  ? 

94.  O  Great  Depth,  why  art  thou  fo  hidden  to  Men  .''  It  comes  from  hence,  becaufe 
they  love  the  Devil,  and  the  haughty  proud  fiercenefs,  more  than  thee ;  and  therefore 
they  are  not  able  thus  with  fiercenefs  to  enter  into  thee  :  O  mercy  of  God  1  bring  again 
the  Tree  which  thou  haft  planted :  Why  fhould  thy  wrath  boaft,  that  it  has  borne 
more  fruit  upon  thy  Tree,  than  thy  Love  .''  Build  again  the  ruined  City  Jerufalem,  that 
thy  Kingdom  may  come,  and  thy  Will  be  done,  who  will  give  thee  thanks  in  Heil  ? 


Chap.  1 6.  Of  Praying  and  Faßing.  1 83- 

Draw  us  yet  in  with  thy  Spirit,  into  thy  Praife  [or  Temple,  where  they  fing  of  thy  praife.} 
How  long  fhall  Hell  drop  with  fatnefs  ?  Behold  !  it  has  opened  its  Jaws,  and  would  de- 
vour us  all  :  Come  yet,  and  build  the  City  of  thy  Court,  that  we  may  dwell  near  thee, 
that  thy  Wonders  may  leap  for  Joy,  when  thy  Love-fpirit"  Judges  .•  Tarry  not,  O  Lord,  «  Or  is  Judge, 
for  thy  Tree  is  become  old  for  Ibrrow  ;  [that  is,  the  Number  of  virtuous  people  is  fmall :] 
Bring  yet  forth  the  new  green  Branches,  which  againft  the  Devil's  will  fpring  up  through 
his  Kingdom  :  Let  the  day  break  forth  :  Wherefore  fhall  the  night  of  the  Anger  keep 
back  the  LHy-T-ji-ig  ?  O  Lord,  thy  Tree  grows  through  the  whole  world ;  therefore 
awaken  us,  O  Lord,  that  we  may  eat  of  its  fruit. 

Of  the  y^men. 

m)o  be  it. 
And  *  Clofe  \of  the  Prayer  in  the  Language  of  Nature.^  *5rDrtf;inE  j^ 

ttic  liinoöoni, 

95.  A-  is  the  firfi:  Letter,  and  prefTes  forth  out  of  the  Heart,  and  has  no  Nature  [or  tl^f  power, 
fiercenefs  in  the  pronunciation-,]   but  we  clearly  underftand  herein,  the  feeking,  longing,   f' '^  tljc  ijltJtn 
or  attracting  of  the  Eternal  Will  without  Nature,   wherein  Nature  is  generated,  which   j^j^r.  "^  ^"'' 
has  been  from  Eternity.  For  the  Will  defires  the  Heart,  and  the  Heart  defires  the  Will, 
they  are  Father  and  Son,  and  the  virtue  which  goes  forth  from  them,   is  the  Spirit  of  the 
Eternal  Life,  of  which  we  ''  formerly  made  mention.  ''  Before  in 

g6.  Now,  as  the  A-  is  generated  out  of  the  Heart,  172.  out  of  the  Eternal  Will,  and  '■!'=■  i^ook  of 
thruft  forth  out  of  the  Will,   fo  out  of  A-  afcerwards  comes  the  whole  Alphabet  idth  four  ^^f^^''^'-/"^'^ 
and  twenty  ^  'Numbers  ;  for  the  A-  begins  to  number,  and  comprizes  the  whole  Number  »  o'rLetterj. 
in  the  [fyllable]  -men :  Thele  are  the  Wonders   and  Works  of  God,  which  appear  in 
the  fpirit  above  Nature,  vi-z.  in  the  brightnefs  of  the  Majefty  •,  which  you  may  under- 
ftand thus :  We  are  with  our  foul  in  a  ftrange  Inn,  vi%.  in  the  fpirit  of  this  world, 
which  holds  it  captive,  and  io  it  eculd  not  come  into  God,  if  God  was  not  become  Man, 
who  has  brought  our  foul  into  the  Word,  as  into  the  Living  Power  of  God,  in  himfelf ; 
but  now  we  are  branches  on  that  Tree,  and  maift  attraft  the  lap  of  the  Tree  into  us,  if 
we  would  fpring  from  the  Tree  ;  clie  if  we  only  Imagine,  [and  reach]  after  the  Air  and 
Sun,  then  our  Branch  withers :  Our  Will  muft  be  put  or  grafted  into  the  Tree,  and  that 
is  '  Prayer.  >  TheGronnd 

97.   When  we  Pray,  then  the  will  goes  into  the  Tree,  and  attrads  the  fap  of  the  Tree  "^  ""^ 
into  the  hungry,  thirfty  and  dry  foul,  and  then  there  grows  out  of  that  fap  a  Body,  and  ^'■''''y^''- 
then  lays  the  foul  with  great  joy,  -men,  that  is,  it  is  mine,  that  is  to  fay,  yes,  it  is  done,  take 
v;hatthy  ^  will  delires  ;_  This  is  Faith,  and  not  [the   knowledge  or]   the  Hiftory  which  ''  The  Dcfire 
Babel  makes  a  ftir  about ;  for  Prayer  has  tzvo  things  in  it ;  one  is  the  Earneft  Will,  which  ^^^''^  ^'^^  •* 
prciTes  forth  out  of  the  miferable  fmoky  houfe  or   the  Heart,  out  of  the  ibul  in  great    ""*' 
humility,  and  gives  itfelf  up  into  the  Heart  of  God,    which  became  Man,    as  into  the 
Tree  of  Life. 

qS.  And  that  is  called  "  Glau-  {^  bele-  :]  and  then  the  Willeateth  of  the  Divine  power,  "  Glauhm. 
and  that  [is  the  other,  and]  is  called  "-ben  [  ''  f :]  for  the  Spirit  of  the  foul  apprehends  it,  ''  Belief,  ox 
and  holds  it  with  the  Tongue  to  the  Teeth  ;  underftand  it  according  to  the  Language  of 
Nature  ;  and  lets  the  Holy  Ghofb  go  forth  out  of  the  virtue  and  power  which  the 
will  introduces  into  tliC  foul,  out  of  the  virtue  and  power  which  the  foul  has  apprehend- 
ed ;  even  as  it  mightily  goes  forth  out  of  the  heart  through  the  apprehended  virtue  and 
power  through  the  Teeth  ;  for  in  the  virtue  and  power  of  God  nodiing  confumes  :  The 
more  the  will  a;)prehe.nds,  and  the  foul  Eats,  the  more  is  the  virtue  and  power,  and  the 
mightier  and  more  joyful  is  the  Body  of  God,  that  is,  the  Body  of  Chriß  ;    not  that  ic 


i84 


fiitroduiSi- 


Oil. 


<■  Incarnate. 


K  Or  Chiiften- 
dora. 

''  Wedding- 
fupper. 

'  Or  clofe. 
*  God. 
'  Or  virtue. 


Of  Prayhig  and  Faßing. 


Chap.  1 6. 


is  E;reatci-  at  one  time  than  at  another  :  No,  for  it  is  always  greater  than  all  ;  only  the 
virtue  and  power  in  the  Great  Wonders  of  Joy,  climb  up  out  of  Eternity  into  Eternity, 
[or  from  Eternity  to  Eternity.] 

()<^.  Underftand  us  accurately,  according  to  its  precious  Depth,  thus  :  When  we  pray, 
we  do  not  only  /peak  before  God  ;  indeed  the  Will  bows  itfelf  before  God  ;  but  it  eyiters 
into  Gcd,  and  there  is  filled  with  the  power  and  virtue  of  God,  and  brings  that  into  the 
foul  :  The  foul  eateth  at  the  Table  of  God,  and  this  is  that  of  which  Lhrill  faid,  Man 
liieib  by  Every  zuird  of  Gad. 

loo.  The  Lord's  Prayer  is  God's  Word,  and  has  feven  Petitions,  and  an  ^  Entrance^ 
and  Jmen^  or  Conclufion,  which  together  are  Nine  in  Number,  and  the  Tenth  is  God 
himfelf :  With  the  Entrance  of  the  Lord's  Prayer,  the  will  of  the  foul  enters  into  the 
Father  •,  and  with  the  feven  Petitions  it  receives  whatfoever  is  the  Father's,  for  thereby  it 
becomes  an  Angel  again  •,  for  in  the  feven  Petitions  it  attains  the  Heavenly  and  Divine 
Center  of  Nature  j  and  in  the  /^/aen  it  comprifcs  all  together,  and  dwells  therein  ;  for  it 
is  the  body  of  the  foul,  it  is  the  flefli  of  Chrift,  the  body  of  God  ;  that  is,  the  Ninth 
Number  in  'Ternario  Sanäo  ;  herein  is  the  Tincture  Heavenly  and  Divine  -,  and  t.he  Tentii 
Number  holds  the  Crofs,  into  which  no  creature  can  go,  the  will  of  the  foul  only  goes 
into  it :  The  will  of  the  foul  is  as  fubtleas  the  Spirit  of  God,  and  God's  Spirit  rideth  aifo 
in  the  will  of  the  foul ;  it  is  his  Chariot  which  he  loves  to  have. 


10 r.  Underftand  us   thus:  The  mere  Deity  is 


Spi: 


and  as  tl.in  as  a  will  -,  but  it  is 
''  become  Man,  and  the  thin  Spirit  of  God  dv.ells  in  the  Humanity,  fo  that  our  fouls  may 
well  come  to  God  ;  and  fo  when  the  foul  thus  eateth  of  the  body  of  Gcd,  then  it  gets  alfo 
the  body  of  God  on  to  it,  and  is  the  child  of  God  :  God  in  Chrift  is  the  Tree,  and  our 
fouls,  in  its  holy  Body,  are  the  boughs  and  branches  of  it. 

102.  Let  this  be  revealed  to  you,  O  worthy  ^  Chriftianity,  [from  the  Eafl  to  the  JVeß,'] 
from  the  rilino-  to  the  letting  :  The  tim.e  is  near  wherein  the  Bridegroom  will  fetch  home 
his  Bride  :  Be  not  blind,  But  fee  :  Buy  you  Oil,  0  you  foolißi  Virgins  :  Go  forth  from  the 
whoredom  of  Covetoufnefs,  and  of  Pride,  or  elfe  you  will  not  tafte  of  this  "  Supper  : 
Wholbever  fhall  not  have  the  body  of  God  on  the  Ibul,  fliall  not  be  Guefts,  neither  can 
they  enter  into  the  Kingdom  of  God. 

103.  And  fo.now,  when  we  ipeak  of  the  '  Conclufion  of  the  Lord's  Prayer,  we  find 
that  "  He  is  the  Tenth  Number  -,  for  it  is  faid,  Bein  iß  das  Reich,  und  die  Kraft,  und  die 
Ilcrrligkeit  in  Ewigkeit :  Cfiltic  15  tb,t  üingUGiU,  ;in3  tijC  '  jDoUJCr,  an'J  t|)C  cSlcrv  m  Gtcr- 
niiv.  Thit  is,  God  himfelf  in  his  Number  Three,  [or  Trinity  -,]  for,  underftand  it  right, 
thus  :  The  Kingdom  is  the  Father  s,  he  is  it  All  ;  and  the  virtue  or  power  is  the  Sen's, 
who  is  alio  AH  in  the  Kingdom  ;  and  the  Holy  Ghcß  is  the  glory,  for  he  polftfTes  All  in 
the  Kingdom,  and  is  the  Life  in  the  Kingdom. 

104.  And  this  Trinity  is  cf  the  Eternal  Liberty,  and  remains  Eternally  to  be  the  Li- 
berty. There  is  one  God,  one  V/dl,  one  Spirit,  one  Lord,  -uahich  together  is  called  IVonder^ 
Counfel,  Pc-j.\r,  and  is  become  Müh  ;  ivko  is  called  ths  Prince  of  Peace,  Saz-icia;  and  Con- 
queror ;  and  it  is  done  to  the  End,  that  his  'Dcminicns  may  begrcat.^  and  thai  Peace  may  hu'ue 
no  End^  faith  Ijaiab  the  irophet  of  God. 


The  .  i 


chap.  17.         Of  God's  Bkjfmg  in  this  World.  185 

The  Seventeenth  Chapter. 

Concernwg  God^s    Blejßng   in    this  World.     A   very   good   and 

necejfary  "  Revelation  for  thofe  that  are  weak  i?i  Faith.  «  or  difcovc- 

i.?*l^'S®®^?^'^E  A  R  Children,  if  we  be  converted  from  our  Reafon,  and  "  give  "  Cr  fubmit. 
^      (p^      ^      up  ourfelves  into  the  will  of  God,  that  he  may  do  with  us,  and 
p0  ®0      make  us,  what  he  will,  then  when  we  put  our  truft  in  him,   wc 

@©     ^    ©^      go  in  to  our  true  Father,  and  are  his  children. 
^      r\ir\      ^  ^*  ■^^'^'^0^'''»  as  a  father  cares  fcr  his  children,  fo  alfo  God  our 

^'ia9^^i>S^^      Father  does  for  us,    as  Chrift  hath  faithfully  taught  us,  faying, 
"^/vixj-^^J^^r^M      pj^ß  g]2deavour  after  the  kingdom  of  Cod,  and  the  righteoufnefs  there- 
of, and  then  all  other  things  ß^ll  be "  afforded  you.     Alfo,  Behold  the  Fowls  af  Heaven^  "  Or  added  t» 
they  fow  not,  neither  do  they  fpin,  neither  do  they  gather  into  the  Barn  ;  yet  your  heavenly  y°'^ 
Father  feeds  them  -,   and  are  you  not  more  -juorth  than  thefe,  O  ye  of  little  Faith  ? 

3.  The  foul  knows  that  this  Garment  (of  Earthly  flefh  and  blood)  is  a  ftrange  Gar- 
^nent,  wherein  it  is  heartily  and  deeply  afliamed  before  the  Majefty  of  God,  and  *  there-  •  Note, 
fore  it  does  fo  much  doubt  of  God's  Grace,  when  it  prays  j  it  always  thinks  its  fins  arc 

fo  many,  that  it  cannot  reach  into  the  Majefty  of  God. 

4.  And  fuch  pain  the  Devil  puts  it  to,  who  always  opens  his  fmoky  Pit,  with  the 
Anger,  and  draws  the  fmoke  into  the  will  of  the  foul,  that  it  keeps  back,  and  is  afraid 
of  God  :   The  Devil  always  prefents  God  as  a  fevere  Judge. 

5.  Thus  the  poor  foul  keeps  back,  and  enters  into  the  Spirit  of  this  world,  and  feeks 
,a  livelihood  and  maintenance  :  It  thinks  God  lets  things  go  as  they  will,  and  that  things 
profper  with  thofe  that  build  upon,  and  truft  in  themfelves.  For,  when  the  foul  thus 
llicks  in  Reafon  without  God,  it  fuppofes  that  it  mud  ufe  carking  and  caring  to  bring  it 
.to  pafs,  it  thinks  there  is  no  other  way,  it  muft  be  done  thus,  the  Labour  of  the  Hands    . 

(or  elfe  cunning  and  fubtlety)  muft  do  it  -,  from  whence  fo  many  ■"  potent  Evils  arife.         p  Strong  De. 

6.  Dear  Children,  be  rightly  informed.    The  outward  Earthly  life  is  fallen  home  to  lufions. 
the  Spirit  of  this  world,  the  Belly  needs  Earthly  food,  and  the  Body  Earthly  Clothing, 

and  a  "•  houfe  to  dwell  in,  after  thcfe  things  the  outward  Spirit  muft  endeavour  :  It  ftiould  i  Tent  or  Ta- 
Jabour  and  take  pains  ;  for  in  the  fweat  of  thy  face  ßalt  thou  (Earthly  Man)  eat  thy  Bread,  bemacle. 
/.'■//  thou  reiurnefi  to  Earth  from  whence  thou  waft  taken,  faith  God  in  Mofes. 

J.  For  the  Body  was  taken  from  the  Matrix  of  the  Earth,  and  has  Imagined  [or  put 
its  Mind]  into  the  Earth,  and  the  Earth  has  captivated  that  again,  fo  that  it  has  eatea 
Earthly  fruit ;  and  fo  it  is  turned  to  Earth,  from  whence  it  was  taken. 

8.  For  God  took  it  from  the  Earth,  that  is,  [he  took]  a  Mefch,   a  Mafs  or  Concre- 
tion of  f  Red  Earth,  [  *  ./^dam  from  f  Adamah,"]  from  the  Fire's  Center,  and  from  the      ^'^'^  * 
-Water's  Center,  viz.  from  both  the  Mothers  of  Nature,  and  breathed  into  it  the  breath  |-iö"?{^  + 
from  without  by  the  Spirit  of  the  great  World,  and  the  foul  from  within  out  of  the  fe-      ''^ "' 
cond  Principle  into  the  Heart. 

9.  The  foul  does  not  dwell  quite  in  the  outward,  only  it  is  captivated  with  the  out- 
ward :  Its  will  is  entered  into  the  outward,  and  there  is  impregnated  with  the  outward 
Dominion,  and  fo  the  outward  Dominion  is  come  into  the  foul. 

-    10.  And  this  was  that  which  God  did  forbid  to  Man,  that  he  fhould  not  luft  after 
Earthly  fruit,  power,  and  virtue  j  neither  was  there  any  neceflity  that  drove  him  to  it, 

'  B  b 


i86 


f  Or  Handi- 
craft and  ba- 
fiaefs. 


«  Or  Matter». 


•  Or  farface 
•f  thcwaier. 


»  Ofui 
öperatum. 

'  Choice  or 
Libertv, 


»  Height, 
Fxaltation,  or 
hi»heft  degree 
or  meafure. 


Of  Gcd^s  Blejfng  hi  this  World,  Chap,  1 7. 

for  he  was  in  Paradife,  and  had  Paradifical  food  without  Want  and  Death  ;  and  as  God 
dwells  in  the  Earth,  and  yet  the  Earth  knows  him  no:,  and  apprehends  him  not  -^ 
fo  alfo  Man  ;  he  could  have  dwelt  in  the  Matrix  of  the  Earth,  and  yet  have  been  with  the 
foul  in  God,  and  the  Will  of  the  Ibul  had  brought  divine  food  to  the  foul  :  but  now 
being  turned  away,  the  foul  eats  of  the  Center  of  Nature,  and  the  outward  Spirit  eats 
of  "the  Earth  :  but  if  the  foul  turns,  and  goes  with  its  will  into  the  Love  of  God,  then 
it  eats  -of  God's  word,  and  the  outward  Body  eats  of  the  Bleffing  of  God, 

11.  For  when  the  foul  is  blefied,  then  God  blefies  the  Body  alfo,  for  the  foul  carries 
an.  heavenly  Body  in  the  old  Adamical  one  :  And  fo  b:s  meat  and  drink  is  ble£'ed,  and 
all  that  the  whole  Man  does  and  has  :  he  obtains  a  wonderful  bleffing  which  his  reafon 
cannot  apprehend  :  he  mull  labour  and  traffick,  for  therefore  he  is  created  into  the  outward 
world,  that  he  fhould  manifeft  God's  wonders  with  his  Skill  and  '  Trading. 

12.  yf// Trades,  Bufinefs,  and  Conditions,  are  God's  Ordinances-,  every  one  works 
the  Wonders  of  God  :  and  fo  now  if  the  foul  ftands  in  the  hand  of  God  in  his  Loze, 
then  the  body  is  in  God's  w^orks  of  Wonder  ;  and  God  has  no  difpleafure  at  its  Bufinefs 
or  '  Doings,  whatfoever  it  does,  whereby  it  gets  its  food  and  living. 

13.  The  outward  Life  confifts  in  Three  parts:  one  is  the  Dominion  of  the  Stars ; 
the  fecond  is  the  [one]  Element  divided  into  four  parts,  as  into  the  four  forms  of  Fire, 
Air,  Water,  and  Earth  •,  the  third  is  the  Dominion  of  God  ;  for  the  Spirit  of  God 
moves  upon  the  Water,  upon  the  "  Capfula,  upon  the  Matrix.  What  Man  foever 
puts  his  truft  in  God,  and  does  not  wholly  fet  his  heart  upon  his  Reafon,  has  the  Spi- 
rit of  God  for  a  Creator ;  which  Spirit  of  God  has  the  Verhum  Fiat,  and  creates  con- 
tinually :  it  blefles  him  in  body  and  foul,  in  the  houfe  and  in  the  field,  in  the  work  of 
his  hands,  his  bufinefs  and  trading ;  whatfoever  he  does,  tlie  Spirit  of  God  is  continu- 
ally in  it,  and  creates,  [or  effefts  it.} 

14.  How  fhould  it  be  otherwife  ?  the  foul  has  the  Body  of  the  Spirit  of  God  ;  how 
can  the  Spirit  of  God  then  forfake  the  outward  Body,  which  muft  open  its  Wonders  ? 

15.  Man  does  well  enough,  in  everything  that  is  not  falfe  or  wicked,  and  if  it  is 
not  contrary  to  God,  and  the  Love  of  Mankind  :  If  a  man  did  only  call  flones  into 
the  Sea  (if  his  brother  is  pleafed  with  it,  and  that  he  get  his  Living  by  it)  then  he  is 
as  acceptable  to  God,  as  a  Preacher  in  a  Pulpit :  for  what  cares  God  for  ^  the  labour?  ht 
has  not  aay  need  of  that, 

16.  Man  has  free  ''  li-ill ;  he  may  recreate  himfelf  upon  Earth,  in  what  work  he  will ; 
let  him  do  whatfoever  he  will,  it  all  ftands  in  the  Wonders  of  God.  A  Swineherd  is  as 
acceptable  to  God  (as  a  DoSlor ;)  if  he  be  honeft,  and  trufts  only  in  God's  will ;  the 
fTmple  is  as  profitable  to  hiin  as  the  wife  ;  for  with  the  wiie  he  rules  and  governs, 
and  with,  the  fimple  he  builds  and  tills  the  Ground  ;  they  zrt  aU  his  Labourers  in  hJ« 
works  of  Wonder. 

17.  Everyone  has  zn  Employment  [or  Calling]  wherein  he  fpends  his  Time ;  all  arc 
alike  to  him  ;  only  the  Spirit  of  this  world  hath  its  ^  pitch,  which  it  diftributes  in 
its  might,  as  the  Spirit  cf  God  does  in  Heaven  ;  there  are  great  dillindlions  and  degrees 
there  alfo,  as  the  fpirit  orfoul  is  endued  with  divine  powef  and  virtue,  fo  accordingly 
is  its  degree  of  Exaltation  in  Heaven,  alfo  its  Beauty  and  Clarity,  or  Glory,  but  ail  in 
one  Love. 

18.  Every  Angel  and  ?oul  has  Joy  in  another's  Power  and  Beauty  :  as  the  flowers  • 
c^  the  Earth  do  not  grudge  atone  another,  though  one  is  more  beautiful  and  fuller 
of  virtue  than  another  •,  but  they  Hand  kindly  one  by  another,  and  enjoy  one  another.'« 
virtue :  and  as  a  Phyßc'.an  put3  many  forts  of  herbs  together,  and  every  one  of  them 
affords  its  virtue,  and  all  benefit  the  fick,  fo  we  all  pleafe  God,  if  we  give  up,  our- 
ftlvcs  into  his  will  j    we  ßand  all  in  his  field. 


1 


Chap.;! 7.  Of  God's  Bkjfmg  in  this  World.  187' 

'  19*  And  as  the  Thorns  and  Thiftlcs  grow  out  of  the  Earth,  and  choak  and  fpoil 
many  a  good  herb  or  flower  ;  fo  alfo  does  the  ivtckeJ,  who  trufts  not  in  God,  but 
builds  upon  himfelf,  anti  thinks  with  himfelf ;  I  have  my  God  in  my  Chell  :  I  will 
covet  and  leave  my  children  great  treafure  behind  me,  that  they  alfo  may  fit  in  my 
place  of  honour  and  dignity,  that  is  the  beft  way  ;  and  thereby  he  ipoils  many  a  good 
heart,  and  makes  it  take  bafe  and  wicked  courles,  and  thinks  that  to  be  the  only  way  to 
get  happinefs  ;  and  lb,  if  they  have  riches,  honour  and  power,  then  they  have  goods 
indeed  j  but  if  any  confider  it,  it  is  no  better  with  thefe  than  others,  and  befides  the 
poor  foul  is  loft  thereby. 

20.  For  the  Dainties  of  the  Rich  reliß  not  fo  well  with  them,  as  a  Bit  of  Bread  does 
to  the  Hungry :  There  is  every  where,  care,  forrow,  vexation,  fear,   ficknefs,  and  at  laft 

Death  :    All  in  this  world,  is  but  mere  foppery  :  The  "  Mighty  fit  in  the  Dominion  of  *  Potematei, 
the  Spirit  of  this  world  ;  and  they  that  fear  Cod  fit  in  the  Dominion  of  the  Divine  Power  ?."'*"  ^""^ 
and  Wifdom  :    The  Dominion  of  this  world  takes  its  End  with  the  Dying  of  the  Bo-  "^^Si'^"'«'- 
dy, ;  and  the  Dominion  in  the  Spirit  of  God  continues  {landing  Eternally. 

21.  It  is  a  very  lamentable  thing,  that  Man  runs  fo  eagerly  after  that,  which 
would  run  after  Man,  if  he  was  righteous  and  honeft :  he  runs  after  cares  and  for- 
rows,  and  they  run  after  him  -,  he  is  as  if  he  was  continually  Mad;  he  makes  difquiet  to 
himfelf;   if  he  would  be  contented,  he  Ihould  have  reft  and  quiet  enough.     He  puts 

an ''eating  Worm  into  his  heart  that  plagues  and  torments  him,  and  caufes  an  Evil  i"  Or  Canker. 

confcience  that  gnaws  him,  and  he  is  a  mere  fool  with  all  this :  for  he  leaves  his  goods 

to  others,    and   takes  the   gnawing  Worm  in  the  Evil  Confcience  with  him  from  this 

world;    and  that  which  plagues  him  Eternally,  that  he  holds  for  his  Treafure.     There 

cannot  be  a  greater  folly  found  under  the  Sun  than  this,  that  Man,  who  is  the  Nobleft 

and  moft  Rational  Creature  in  this  world,  fhould  in  Covetoufnefs  be  the  greateft  fool 

of  all,  to  hunt  and  prefs  fo  eagerly  after  that  which  he  has  no  need  of;    for  every  one 

has  his  fufficient  portion  given  him  from  the  Spirit  of  this  world,  if  he  would  buc 

be  contented  with  it. 

22.  Thus  one  Man  is  a  Devil  to  another  •,  and  they  torment  one  another  •,  and  all 
the  bufinefs  is  but  about  a  handful  of  Earthy  or  for  a  Stone,  of  which  the  Earth  has 
enough ;  and  muft  not  that  be  a  Wonder  indeed  ?  Does  not  the  fierce  hellilh  Spirit  ac- 
complifli  its  Wonders  according  to  its  wifli  in  Man  ?  As  the  Book  of  the  Revelation  wit- 
nefl*es  ;  where  one  Seal  of  Anger  has  been  opened  after  another,  and  Men  are  become 
the  Servants  and  Minifters  of  wrath  -,  they  have  willfully  entered  upon  it  with  their  Blood 

and  "  Goods,  and  thought  they  did  God  good  fervice  in  it.  «OrEflatc, 

23.  O  Blind  Man  !  how  art  thou  captivated  in  the  Anger?  what  doft  thou  do,  or 
where  art  thou  ?  why  doft  thou  fuffer  the  Devil  to  befool  thee  ?  Heaven  and  Earth  is 
wholly  thine,  God  will  give  it  thee  all :  He  has  given  thee  all :  thou  haft  a  Natural  Right 
and  Propriety  in  it  -,  the  Sun  and  the  Stars  are  thine,  thou  art  Lord  of  all ;  let  now  thy 
foolifh  will  go  :  why  doft  thou  give  thyfelf  up  into  Covetoufnefs  and  Haughtinefs  ? 
Does  not  the  kingdom  of  God  eonfift  in  Love  and  Humility  ? 

24.  Or  doft  thou  fuppofe  it  is  fo  good  to  dwell  in  the  wrath  ?  Behold  when  the  light 
of  thy  Eyes  does  ceafe,  then  thou  goeft  into  Darknefs,  and  takeft  thy  folly,  to  which 
thou  haft  here  addided  thyfelf,  along  with  thee  :  Is  then  the  Darknefs  better  than  the 
Eternal  Light  ?  Afk  the  Night  whether  it  is  better  than  the  Day  ?  or  doft  thou  fup- 
pofe that  we  are  mad  that  we  fpeak  thus  ?  we  fpeak  what  we  fee,  and  teftify  what  wc 
know,  and  thou  art  blind. 

25.  Thus  art  thou  blinded  by  the  Babylonifb  Whore,  which  the  Covetous  Devil  brought 
forth,  when  Men  were  fecure  and  carclefs,  when  they  lothed  the  Word  and  Spirit  of 
God,  as  the  Revelation  of  John  teftifies,  faying  i   /  will  come  and  take  away  thy  Candli- 

Bb  2 


i88  Of  God's  Bleßng  in  this  World,  Chap.  17; 

fiick  from  thee  And  Faul  faith ;  Godßall  fuffer  powerful  Errors  to  fall  among  them,  that 

they  ßall  believe  the  Spirit  of  Lying,  which  fpeaketh  Lies  in  Hypocrify  and  Deceit ;    [So 

«  Cleave  or     that]  they  will  flick  ^  clofe  to  the  Devils.     But  in  the  Laft  Time  (faith  the  Prophet  David) 

hang  to         ßall  the  word  of  the  Lord  fpring  up  like  grafs  upon  the  Earth :  open  the  Gates  in  the  World 

l^^vils.  wide,  and  fet  open  the  Doors,  that  the  Lord  may  enter  in :    Who  is  the  Lord?   he  is  the 

Champion  in  the  battle;  allfwords  and  fpears  fhall  be  turned  into  plowfhares  andfickles  (faith 

the  Prophet  of  God,)  and  it  ßoall  be  done  :  whofoever  ßall  call  on  the  Name  of  the  Lord 

ßall  be  faved. 

26.  Therefore  it  is  Good  to  truft  in  God  -,  and  though  the  Earthly  Body  fhould  al- 
ways lie  in  Dung,  it  is  but  for  a  little  while,  and  no  one  knows  what  hour  his  Time 
in  this  world  is  out,  and  then  follows  the  judgment  according  to  his  life  :   Therefore  de- 

ßfi  from  Covetoufnefs,  it  is  the  Eternal  Root  of  all  Evil,  and  of  all  Folly.  A  Cove- 
tous Man  is  the  Greatefl  Fool  on  Earth,  for  he  devours  himfelf,  and  caufes  difquietnefs 
to  himfelf,  and  fo  brings  Evil  upon  himfelf  by  it :  He  knows  not  what  Man  it  will  be, 
•who  ßallpoßefs  his  Covetoufnefs  ;  and  many  times  it  is  fhamefully  confumed  in  Whoring: 
That  wherewith  one  has  deftroyed  his  foul,  with  the  fame  another  is  frolic,  in  another 
foolery  :  For  it  muft  all  come  to  its  EfFed.  But  he  that  trufis  in  God  has  continually 
enough :  whatfoever  he  has,  he  is  contented  with  it,  and  fo  he  is  much  richer  than  the 
foolilh  covetous  [perfon,]  who  opprefles  the  miferable  for  Money,  which  cannot  pro- 
long his  life  from  Death,  nor  preferve  him  from  Hell. 

27.  The  Honefl  and  Virtuous  gathers  treafure  in  Heaven,  he  gets  a  New  Body, 
wherein  there  i«  neither  hunger  nor  thirft,  nor  froft  nor  heat,  and  he  has  reft  in  his  Con- 
fcicnce,  and  will  Eternally  rejoice  in  his  Treafure  :  And  the  Covetous  fool  gathers  an 
Earthly  Treafure,  which  he  muft  leave  to  others,  and  an  Evil  Confcience,  ami  a  Trea- 
fure in  the  Abyfs,  which  will  gnaw  and  eat  him  Eternally. 

28.  God's  Blefhng  never  leaves  any  that  fincerely  truft  in  God,  and  lets  that  go  which 
■will  not  ftay :  God  has  Wonderful  ways,  wherewith  he  feeds  and  nourifhes  his  chil- 
dren i  as  Daniel  in  the  Lions  Den  ;  and  Elijah  under  the  Juniper  Tree  ;  and  the 
Widow  of  Sarepta  in  the  Famine.  He  that  trufts  in  God,  has  built  fwe  in  Heaven 
and  on  Earth. 

The  Eighteenth  Chapter. 

Of  Deathi  and  of  Dying.     How  Man  is  when  he  Dies  ;  a7ul  how 
it  is  with  him  in  Death.     A  Great  Gate  of  Wonders. 

Or  under-     1 .  KtlvSeM^s^  Knov/  that  i?d'ö/ff«  v/ill  fay  :    thou  haft  never  °  tried  it,   and  thou  art 
•one  ji.  ^    J  A-,\    '%^  y^^  '"  ^^'*  world  in  the  outward  Life,  hoio  then  canft  thou  know  this  J 

T  Ü    §  Indeed,  dear  Rcafon,  according  to  my  outward  Man,  I  muft  fay  fo 
v     ^  too,  and  I  fay  the  Truth  as  to  the  outward  Man. 

^  2.  But  feeiqg  we  cat)  Live  both  in  God  and  ii?  this  world  toge- 
L^?S^^^Kjt«  ther  ;  and  feeing  the  foul,  if  it  will  know  God,  muft  with  Ciirift 
prefs  into  God  through  a  narrow  ftrait  Gate,  through  Death  and 
»  Or  deter-  Hell  ;  therefore  we  have  power  to  write  of  the  way,  and  will  fet  it  down  for  a  Memo- 
mines,  rial,  fmce  we  are  yet  in  this  world  :  For  God  is  wonderful,  who '  judges  in  a  thing. 


Gl^ap.  18.  Of  Death ^  and  of  Dying.  189 

and  yet  the  Judgment  is  not  executed  in  the  thing  at  that  inftant :  and  lb,  though  we 
are  in  the  Earthly  Life,  we  ihall  yet  fpeak.  of  the  Life  in  Deaths  which  we  well  know 
(and  underftand.] 

3.  For  there  is  no  knowledge  incomprehenfible  to  the  Matrix  of  Nature,  if  the  Spirit 
rides  upon  its  wings,  ii  goes  through  the  three  Principles,  and  if  it  rides  upon  its  Tri- 
umphant Chariot,  may  it  not  then  ride  through  Death  and  Hell?  who  can  hinder  it?  And 
may  not  a  foul  thus  behold  the  wonders  of  God,  efpecially  when  this  is  the  Time  wherein 
all  wonders  fliall  be  revealed,  [or  made  manifeft?] 

4.  We  fpeak  not  of  ourfelves  alone :  The  ^  Star  is  appeared  which  has  broke  the  ^  T^^  Star  of 
Seal :  why  doft  thou  long  {land  gazing  ?  Obferve  it,  the  Time  is  come,  there  is  no  '^'  ^^'^^^  ^^^'* 
preventing  of  it  more. 

5.  All  that  has  a  beginning,  has  an  end,  that  which  is  included  in  Time  goes  with 
Time  again  into  the  Ether  :  if  we  had  lived  in  this  world  without  neccffity,  and  with- 
out Death,  in  a  pure  Body  without  fpot  or  blemilh,  yet  the  outward  Kingdom  at  the 
end  Ihould  have  departed  from  us,  and  fo  we  Ihould  have  remained  in  the  Heavenly 
Subftantiality,  after  the  manner  of  Enoch  and  Elijah,  as  alfo  Mofes  ;  yet  Mofes  entered 
through  death,  into  the  Paradifical  Life  :  But  Enoch  and  Elijah  were  taken  up  without 
Dying ;  and  there  the  outward  Dominion  with  the  fpirit  of  this  world  was  taken  from 
thsm  without  Dying  ;  which  will  alfo  be  done  at  the  Lafl  Trumpet ;  upon  which  will 
follow  an  Eternal  Life,  and  an  Eternal  Death. 

6.  The  true  Man  in  the  heavenly  Image  has  no  Time  ;    his  Time  is  like  a  round 
Crown,  or  a  whole  Rain-bow,  which  has  no  beginning  nor  an  end  :  for  the  Image,  which 
is  the  fimilitude  of  God,  has  neither  Beginning  nor  Number  :    it  has  flood  from  Eter- 
nity in  the  Wifdom  of  God  as  a  Virgin  without  "^  bringing  forth,  or  without  willing ;  •"  Or  Gene» 
for  God"s  willing  was  the  willing  in  her  ;    (he  has  '  appeared  in  the  Holy  Ghoft  with  fating. 

all  the  Wonders  which  we  have  brought  to  Effence  and  Light  in  this  world.  '  Or  fhone 

7.  But  fhe  was  without  Body,  without  Subftance,  without  EfTences ;  the  Ellences 
were  out  of  the  Eternal  Center  in  her  made  ftirring  with  their  Creation,  as  in  'Three  Mo- 
thers., according  to  the  three  Principles  :  That  God  would  be  manifefted  in  all  the 
Three  Principles,  was  the  Cr£ation  ;  and  that  the  Dominion  of  the  Image  did  not  continue 

in  its  "  Order  and  Appointment,  was  the  Death,  in  that  the  Middle  gave  itfelf  into  the  ^  Or  Ortli- 
oufward,  and  the  outward  into  the  Middle,  which  is  not  the  '  Ordinance  of  the  Eter-  nance, 
nity  :  and  therefore  there  happened  a  Breaking  :  for  the  outward  in  the  Middle  has  a  Be-  '  ^^^^^  or 
ginning,  and  a  Nimiber,  and  therefore  it  goes  to  the  End,  and  muß  break  itfelf  off      '"' 
from  the  Middle  again,   and  this  the  Longing-Defire  has  done,   it  has  fet  the  Mid- 
dle  (wherein  there  is    an    Eternal  Life)  outward,    and    let  in  the  outward  into  the 
Middle. 

8.  Thus  the  Life  confills  in  three  Parts;  as  firft,  the  Inward,  which  is  God's  Eter- 
nal hidden  Myftery  in  the  fire,  from  whence  the  Life  exifts :  And  fecondly,  the  Middle, 
which  has  flood  from  Eternity  as  an  Image  or  Similitude  of  God  in  the  Wonders  of 
God,  without  fubftance,  in  which  God's  defire  was  to  fee  himiVlf  in  an  image;  and  jufl 
as  a  Man  feeth  himfelf  in  a  Glafs,  fo  was  this  alfo  :  And  fo  thirdly,  this  Image  in  the 
Creation  has  again  got  a  Glafs  to  fee  itfelf  in,  which  was  the  Spiritus  Majoris  Mundi, 
the  Spirit  of  the  great  World,  viz.  the  outward  Principle,  which  is  alfo  a  flgurc  of. 
the  Eternal  [Principle.] 

9.  And  on  this  [outward]  figure  the  Image  has  fo  gazed,  tliat  it  has  imagined  and 
received  in  the  outward  Image,  which  muft  now  break  off"  again  :  but  feeing  it  is  bound 
with  its  Bond  to  the  Eternal  Center  of  Nature,  therefore  it  happens  to  be  vay  painful  to 
break  off.,  as  to  that  bond  j  for  there  one  Life  is  broken  off. 


19Ö  Of  Deaths  aid  of 'Dying.  Chap.  18. 

10.  And  when  the  Air  ceafes,  then  the  fire  muft  be  fmothered,  and  go  into  its  Ether., 
and  that  is  Death :  for  the  Outward  Principle  and  the  Inward  break  off  one  from  ano- 
ther ;  for  the  Outward  has  a  beginning,  and  the  Inward  not  i  and  therefore  the  Outward 
muft  break  off. 

1 1.  The  outward  confifts  only  in  the  Sun\  Tindture,  and  its  Dominion  are  the  Planets 
and  Stars,  who  always  drive  on  their  Dominion  to  the  Limit,  [or  Period  of  their 
courfe,]  for  Every  Planet  has  its  Limit  in  that  Place  it  flood  in  at  the  Creation,  and 
that  is  its  Period,  and  its  feculum,  or  courfe :  and  when  it  comes  to  that  place  or  point, 
then  all  -johatfoever  it  was  wholly  Lord  over.,  breaks:  for  it  begins  a  new  courfe  or 
feculum. 

12.  But  you  muft  underftand  it  aright  [thus,]  Everyone  [of  the  Planets] -has  not 
the  Tinfture  of  Life  :  Saturn,  Mars^  and  Jupiter  have  the  Great  Life  ;  Saturn  lepa- 
rates  whatfoever  he  gets  in  his  Limit,  he  does  it  not  [adually,]  but  he  leaves  the  Life, 
and  then  it  has  no  Leader,  but  breaks  of  itfelf,  and  fo  it  is  with  the  other  [Planets.]  But 

•  Or  Zodiack  its  limit  Of  period  muft  reach  to  the  ""  Crown  of  the  Stars^  in  that  fign  and  point  in 
of  the  twelve    which  the  Planet  has  its  Limit  and  Period. 

'^"''  13-  -And  therefore  many  a  young  Child,  even  in  its  Mother's  womb,  is  old  enough 

^  The  Lord  of  for  Death,  for  its  "  Lord  is  at  his  Period,  and  leaves  its  child  ;  and  the  caufe  why  we 
Us  Afceiidant.  cannot  [eafily]  fearch  out  our  End  is,  that  we  do  not  properly  and  exa^ly  know  the  Limit 
»Note,  the  of  our  °  Leader  :  for  we  muft  know  its  Number  or  Period,  and  the  Number  or  Period 
SSSr^^  of  the  fign,  if  we  will  hit  the  Point  of  our  Limit  or  End. 

14.  Behold  now  in  what  Danger  we  are,  according  to  the  outward  Life,  neither  are 
■we  at  home  in  this  Life,  and  yet  we  are  quickened  and  awakened,  through  the  out- 
ward Life,  and  fo  a  foul  comes  to  be  generated  :    though  indeed  the  outward  life  can- 

•  Note.  not  generate  a  foul ;  *  for  the  feed  is  fown  with  [or  in']  all  the  three  Principles,  and  there 

are  Three  Mothers,  each  of  which  hatches  its  Chicken. 

15.  This  Might  was  given  to  Man  :  though  indeed  the  Image  of  God  did  not  ftand 
thus :  For  Adam  before  his  Eve  [was  made,]  was  a  chafte  Virgin,  not  Man  nor  Wo- 
man :  he  had  both  the  Tinftures,  that  in  the  Fire,  and  that  in  the  Spirit  of  Meeknefs,  and 
could  of  himfelf  have  brought  forth  after  a  heavenly  manner,  without  dividing  or  rend- 
ing of  himfelf,  if  he  had  food  out  the  Trial ;  and  then  one  Man  had  been  generated 
from  another,  after  that  manner,  as  Adam  in  his  Virgin-like  manner  was  Man,  and  the 
Image  of  God. 

1 6.  For  that  which  is  out  of  the  Eternal  has  alfo  an  Eternal  manner  of  generating, 
its  fubftance  muft  go  vi'holly  out  of  the  Eternal,  elfe  it  fubfifts  not  in  Eternity.     But 

?  Or  to  Ex-  having  no  Tongue,  to  •"  bring  to  Light  how  one  is  in  Death,  when  he  is  Dead,  though 
prefs.  indeed  we  underftand  it,  therefore  we  muft  lliow  it  in  fimilitudes. 

\j.  A  Dead  Man  has  no  breath,  neither  hath  he  any  fire  in  his  body  :  the  Body  has 
no  feeling,  for  it  breaks  [or  corrupts]  altogether  :  its  Effences  go  into  the  Earth  :  its 
Elementary  Spirit,  viz.  the  Air,  goes  into  the  Air,  and  vanilhes  in  a  vapour:  the  wa- 
ter and  blood  is  received  by  the  Water  and  Earth,  and  then  there  remains  nothing  of 
the  outward  Man  :    he  is  quite  gone,  for  he  has  Beginning  and  End,  all  his  Effences 


are  gone. 


18.  Underftand  us  after  this  manner :  As  the  Image  ftood  in  a  form  from  Eternity,  and 
yet  it  had  no  certain  form,  but  was  a  Wonder,  like  one  that  Dreams  of  a  Sight  or  Image; 
and  fo  it  has  been  forcleen  in  the  wifdom  of  God,  with  all  wonders. 

19,  Alfo  obferve  this ;  when  God  the  Father  once  moved  himfelf  to  the  Creation, 
then  he  awakened  (in  the  Image)  Effences,  which  ftood  hidden  in  the  Center  of  Nature ; 
and  thefe  Effences  are  out  of  the  Eternal  Liberty,  they  ftiould  work  their  wonders  in  or 
according  to  the  will  of  God  ;  they  ftiould  form  no  other  will,  for  that  which  they  ftiould 


Chap.  1 8.  Of  Deaths  and  of  Dying.  191 

do- and  open,  flioiild  ftand  Eternally,  for  it  was  out  of  the  Eternal,  and  fliould  work 
in  the  fragile  or  corruptible,  and  bring  its  fimilidtdes  into  the  Wonders. 

20.  For  the  fragile  or  corruptible  has  in  the  in\Vard  an  Eternal  Mother  ;  and  feeing 
now  that  the  Eternal  Image  has  let  the  corruptible  into  its   Will,    therefore  has  the 
Root  of  the  Corruptible  (which  is  alfo  Eternal)  wrought  in  the  Image,  and  put  its 
Wonders  therein,  *  which  continue  now  ftanding  Eternally  as  a  figure,  feeing  they  are  •  Note, 
generated  out  of  the  Eternal :  and  fo  they  ßand  in  the  Will,  in  the  Deftre  of  the  foul,  when 

it  is  departed  from  the  Body. 

21.  And  though  it  happens,  that  the  Will  (in  the  time  of  this  Life,  viz.  in  the  time 
of  the  Body)  goes  forth  out  of  fallhood  and  wickednefs,  yet  the  Will   [Purpofe  and 

"^  Intentions]  remains  as  a  figure,  which  follows  the  will   as  a  fhadow,   for  it  is  gene-  <  The  repr«« 
rated  out  of  the  Eternal,  the  foul,  in  its  Eternal  Eflences,  has  made  that ;    for  the  foul  'enution  of 
works  l/y  its  will  in  the  Center,  and  the  Starry  Spirit  works  in  the  Body,  in  the  flefli  and  '^  Thought, 
blood,  and  hangs  on  to  the  foul,  and  makes  the  foul  to  long  and  luft,  that  it  alfo  may 
do  as  the  Starry  Spirit  does. 

22.  *  And  fo  now  what  the  foul  does,  it  does  in  its  Principle,  in  the  Eternal,  and  all  *  Note. 
that  follows  the  foul  in  the  deceallng  of  the  Body  ;    only  in  the  time  of  the  Body,  it 

has  Ability  to  draw  its  will  out  from  it :    and  when  the  will  is  renewed,  then  alfo  the  ■ 
'  fubßance,  which  the  will  has  made  in  the  Center,  is  renewed;    and  though  it  had  been  '  Orfubjeft 
Evil,  yet  it  becomes  Good,  and  fo  ftands  in  the  Center,  to  the  manifeftation  of  God's  "Rätter. 
works  of  wonder. 

23.  Thus  alfo  we  give  you  to  confider,  how  the  condition  of  the  wicked  foul  is,  which  '  i 
thus  in  Covetoufnefs,  Haughtinefs,  in  I'yranny,  and  mere  Falfhood  and  Wickednefs, 

departs  from  the  Body,  when  a.\l  th^t  ßicks  ßill  in  the  will  of  the  foul  unconverted 

from  it,  in  thofe  very  works  the  foul  muft  Eternally  ^  fwim,  for  that  is  its  fubftance  '  Or  fwelter. 

which  it  has  here  made  [to  itfelfj]  neither  does  it  defire  any  other :    And  though  it 

offers  to  hate  it,  and  feeks  in  the  Center  for  abftinence  [to  avoid  it,]  yet  it  awakens  but 

t!ie  fire-Root  thereby,  which  kindles  and  increafes  this  fubftance  •,    for  the  Meeknefs 

[viz.  the  Water  of  Eternal  Life]  is  not  in  its  will,  whereby  it  might  quench  the  fire, 

and  turn  itfelf  from  the  Evil  into  the  will  of  God :  and  though  it  feeks  for  that,  yet 

there  is  no  finding  of  it. 

24.  Then  comes  forrow  and  lamentation  upon  it,  and  kindles  iht  Evil  fubßance  many 
hundred  times  more,  fo  that  the  foul  defircs  to  caft  itfelf  down  headlong,  and  yet  falls 
continually  deeper  into  the  Center  of  the  Abyfs. 

25.  It  is  with  that  foul,  as  with  one  that  Dreams,  that  he  is  in  great  Torment  and  ' 
Anguifh,  and  feeks  help  every  where,  and  yet  cannot  find  it,  and  fo  in  the  End  de- 
fpairs  and  gives  himfelf  owr  to  the  Driver,  [or  Tormentor,]  when  he  fees  no  reme- 
dy, to  do  what  he  will  with  him  :   And  thus  the  poor  foul  falls  into  the  Devil's  Arms, 
and  neither  dares  nor  cannot  go  any  further  :    but  what  he  does,  that  it  muß  do  alfo. 

26.  It  muft  be  God's  Enemy,  and  in  high-mtndednefs,  in  its  falfhood  and  wicked- 
nefs which  it  committed  here,  fly-  out  in  the  fire  above  the  Princely  Thrones  of  An- 
gels i  and  that  is  its  recreation  r«  its  fooli/h  fport ;  and  feeing  it  has  conftantly  (here  on 
Earth  in  the  Body]  made  itfelf  a  fool,  there  alfo  it  remains  to-be  a  Fool  and  a 
Juggler. 

27.  For  every  Damned  foul  goes  forth  (in  its  here  pradifed  falfe  wicked  Matter») 
in  the  Anger  of  God,  as  a  Stout,  Proud  Devil ;   that  which  it  has  here  a£led,  that?  it 

does  there  alfo  ;  for  that  very  Matter  of  Folly  '  is  its  Treafuret  and  therein  is  its  Will  '  Note  her« 
alfo,  and  its  Heart,  as  Chrift  faith.  the  Treafurc 

28.  But  thofe  fouls  which  at  the  End  narrowly  efcape  the  Devil,  and  but  then  firft  ^^'^le^ouJ'  , 
enter  into  the  Will  of  God,  wlien  the  Body  is  dcceafing,  they  arq.as  one  that  is  efcaped 

4, 


92 


Of  Deaths  and  of  Dying» 


Chap.  1 8. 


•  Works, 
Matters,  or 
Eflences. 
""  Barmben- 


^  Matter  or 

'i  hijiu. 


from  a  fight,  for  chey  zrt  quite  Naked^  and  have  little  of  the  Body  of  the  heavenly  Sub- 
ftantiality ;  and  they  arc  very  bumble,  and  love  to  lie  down  in  Reft,  and  lb  in  the  Still- 
nefs  wait  for  the  Laft  Judgment,  hoping  with  the  Clarification  [Transfiguration  or  Re- 
novation] of  the  Heavens  to  have  Joy  with  all  the  fouls :  and  although  they  have  Joy 
with  them,  yet  they  fee  their  fubftance  under  them,  and  are  very  humble  in  the  Ma- 
jefty :  for  their  dwelling  and  delight  is  only  Paradife,  viz.  in  the  one  Element,  but 
not  Majeßy  j  for  the  Clarification  or  Glory  is  diiferent,  all  according  as  the  Holinefs  and 
Love  is. 

29.  But  the  Zealous  fouls  in  the  Wonders  of  God,  which  here  under  the  Crofs  wrought 
the  Wonders  of  God  in  Obedience  to  his  will,  which  are  mighty  in  the  Power  of  God, 
which  have  put  on  the  Body  of  God,  that  is,  Chrift's  Body,  and  walked  therein  in  Righ- 
teoufnefs,  and  Truth,  all  their  '  Doings  alfo  follow  them  in  their  If  rong  \^'ill  and  Defire  ? 
and  they  have  unfpeakable  Joy  in  the  Love  "  and  Mercifulnefs  of  Gud. 

30.  For  the  meek  Love  of  God  embraces  them  continually  :  all  the  Wonders  of 
God  are  their  food ;  and  they  are  continually  in  fuch  Glory,  Power,  Might,  Majefty,  and 
Wonder,  as  no  Tongue  can  exprcfs  ;  for  they  are  God's  Children,  God's  VNonuer ,  God's 
-Power  aiwl  Virtue,  God's  Strength,  God's  Honour  and  Glory  ;  they  are  his  Praiie,  they 
iing  his  Song  of  Praiie  or  Hallelujah  in  Paradife,  in  the  Element,  and  in  the  Center  of 
Nature-,  there  is  no  awakening  of  the  Wrath  [there]  in  Eternity  -,  but  every  Spirit  in 
Nature  is  a  Love-delire  :  they  there  know  no  Devil,  Anger,  ncr  Hell ;  there  is  Eter- 
nal Perfedion  :  whatioever  the  will  defires,  that  is  there,  end  all  in  Pc-joer. 

3r.  It  is  written,  The  kingdom  of  God  confifls  in  Power,  and  not  in  the  Earthly  ''  fub- 
ftance,  for  this  Earthly  fubftance  is  not  from  Eternity,  therefore  alfo  it  will  not  be  to  E- 
ternity  ;  if  you  will  conceive  of  the  Heavenly  Subftance,  you  muft  have  a  care  that  you 
■bring  a  heavenly  Mind  to  it,  and  then  the' Spirit  of  God  will  well  fliow  the  Heavenly 
Subftance,  it  is  much  eafier  for  the  Enlightened  to  conceive  of  the  Heavenly  Subftance, 
than  of  the  Earthly  :    Let  not  the  Reader  Imagine  the  thing  fo  difficult. 

32.  But  in  the  Thoughts  of  his  own  Reafon  he  cannot  reach  to  it ;  let  him  leave  offi 
for  thereby  he  attains  only  a  Glimpfe,  even  as  Antichrift  has  but  a  Glimpfe  of  the  Word 
of  God,  and  of  the  Doftrine  of  Chrift,  and  yet  ftrongly  fuppofes  that  he  has  appre- 
hended the  Word  ;  but  it  is  a  mere  foppery,  their  Crying  and  Roaring  is  mere  Juggling. 

33.  If  you  have  not  the  right  hammer,  you  cannot  ftrike  the  Clock  that  awakens  the 
poor  captive  foul ;  Heaven  and  Earth  and  Every  Thing  lie  in  Man,  you  need  but  to  ufe 
the  right  Hammer,  if  you  will  ftrike  his  Clock  and  awaken  him  out  of  his  fleep :  your 
Crying  aloud  will  not  do  it,  you  will  not  be  able  to  beat  the  Divine  found  into  him,  if 
you  yourfelf  have  it  not :  But  thofe  that  have  the  right  Hammer,  they  awaken  him  in- 
deed :  therefore  all  Teachers  without  God's  Hammer,  are  but  Jugglers,  Hammers  for  tlie 
Belly,  Hammers  for  the  Ear,  and  no  Hammers  for  the  foul. 

34.  The  foul  dwells  not  in  the  outward  Spirit-,  indeed  the  outward  Spirit  has  infmuated 
Tn  German,  itfelf  as  an  Evil  *  Companion  into  the  foul,  but  has  not  the  Principle  in  it,  wherein  the 

foul  dwells,  but  is  only  a  cover  and  hinderance  to  it. 

35.  And  fo  alfo  the  Antichrift  is  but  a  hinderance  to  the  poor  foul ;  for  if  the  poor 
foul  was  not  fo  faft-tied  and  bound  to  the  Crying,  which  only  fills  people's  Ears  in  Ser- 
mons, it  would  enter  into  itfelf,  and  feek  itfelf,  it  would  endeavour  after  amendment 
and  abftinence  from  fin  -,  but  now  it  fuppofes  that  to  be  Holinefs  which  enters  in  at  the 
Ear,  and  yet  many  times  there  is  nothing  but  Drofs,  Filth,  and  Reproach  againft  Love 
and  Concord  in  it. 

36.  What  ftiall  a  Man  fay  ?  Is  not  all  quite  blindfolded  and  full  of  Hypocrify  ;  every 
one  endeavours  after  nothing  but  for  the  Belly  •,  both  the  Shepherd,  and  the  Sheep, 
the  Superior  [or  Magiftrate,]  and  the  Inferior  [or  Subject ;  ]  the  Spirit  of  God  is  very 

3  f(^''Cf 


Schali. 


chap.  1 8.'  Of  Deaths  and  of  Dying.  193 

fcarce  and  rare  among  them,  and  though  they  boaft  much  of"  it,  yet  it  is  but  a  fliow  of 
holinefs  and  hypocrify,  where  the  Heart  knows  little  of  the  Spirit  of  God,  it  is  a  mere 
Notional  Conjedlural  knowledge,  and  '  matter  without  fpirit.  »  Or  Tiling. 

^j.    O  thou   worthy  Chriftianity,   behold    thyfelf:     O  Europe,    Afia,  and  Africa,  or  aoniüki 
open  your  Eyes  and  look  upon  yourfelf ;  do  but "  feek  yourfelf.    Let  every  one  feek  Medley, 
himfelf,    or  elfe  it  will  net  be  well  with  him  :    There  is  a  ftrong  Bow  bent :    Fall    OrE^a^inc. 
into  the  Arms  of  the  Archer,  and  be  converted,  and  find  thyfelf,  or  elfe  thou  wilt  be 
ßot  away  [as  an  arrow  out  of  a  Bow.]    Be  not  rocked  aQeep  by  children,  but  rife  and 
walk  upon  thy  own  feet :  It  is  high  Time,  the  fleep  is  at  an  End :  The  Angel  has  found- 
ed his  Trumpet,  do  not  draw  back  :  Confider  what  the  Revelation  of  Jefus  Chrift  faith. 
That  thofe  which  bang  to  the  Whore  of  Babel,  [that  is,  to  the  Confufion,]  will  go  along 
with  btr  into  the  Lake  which  burneth  with  fire  and  brimfione ;  [viz.  the  Lake  of  God's 
Anger,  which  burneth  with  Judgment,  Famine,  and  Peftilence,  which  will  fweep  the 
whole  Earth.] 

38.  For  the  Whore  will  not  be  converted,  flie  muft  '  drink  of  the  Dregs  of  that  Cup  '  Wliat  mea- 
which  fhe  has  filled  ;  therefore  let  every  one  himfelf  open  his  own  Eyes,  for  God  is  ^^^^e  flie  hath 
Great,  who  will  Judge  her  :  She  will  continue,  and  go  on  in  her  fins,  and  at  length  Be-  ^^l    ^  ^T, 
fpair :  She  cries,  Mordio,  [Murder,  Murder,']  and  yet  none  hurts  her,  but  it  is  her  own  meted  to  lier. 
Evil  that  plagues  and  torments  her,  viz.  the  Hypocrify,  fuppofed  Holinefs,  High-mind- 
ednefs,  and  Covetoufnefs :  She  has  IVolves  that  bite  and  tear  her,  yet  they  are  but  Wolves 
that  do  fo,  and  are  none  of  the  fheep, 

^^.  Therefore  it  is  necefiary  to  awake,  not  in  much  fearching  after  Opinions  and  Fooleries, 
but  in  feeking  thyfelf;  for  much  fearching,  without  Converfion  from  Evil,  is  mere  de- 
ceit, and  fedudion  from  this  way  :  And  though  thou  fhouldfl  read  this  a  thoufand  Times 
witiiout  Converfion  of  thy  will,  thou  wouldft  underftand  as  much  of  it,  as  the  Afs 
does  of  the  ^  Pfahn-book  ;   and  juft  thus  it  is  with  the  Belly-Priefls,  the  /Intichrifl.  i  Pfaher. 

40.  Do  you  fuppofe  it  a  flight  matter,  to  fet  an  Afs  upon  a  kingly  Throne  }  How 
then  Ihall  the.  Belly -Afs  ikznd  before  God,  who  fcts  himfelf  with  an  Afs's  Heart  in  the 
Throne  of  Chrift,  which  is  the  dwelling  place  of  the  Holy  Ghoft,  only  for  the  fake  of 
Gain,  Honour,  and  Efleem,  and  is  merely  a  Teller  of  Stories,  or  Relator  of  a  Hiflory, 
without  any  knowledge  ;  and  befides  is  full  of  blafphemy  and  wickcdnefs  ?  Or,  doft  thou 
fuppofe  thou  art  fit  enough  to  fit  in  the  Throne  of  Chrift,  when  thou  haft  ftudied  fomc 
Arts  and  foreign  Languages  ?  Pray  confider  !  Look  upon  God's  choice,  upon  Abra- 
ham, and  the  Patriarchs,  alfo  upon  Mofes  and  the  Shepherds,  alfo  upon  the  Prophets 
and  Apoßles,  and  thou  wilt  foon  fee  whom  God  chufcs,  and  whether  he  chufes  Art  or 
Spirit. 

41.  Therefore  be  warned,  let  every  one  confider  the  ftate  and  condition  he  is  in  : 
He  that  workcth,  worketh  the  Wonders  of  God,  and  goes  in  fimplicicy  with  his  will 
into  God's  will,  and  hangs  as  a  child  to  God :  He  has  but  two  ways  to  go,  one  in  his 
work,  wherewith  he  may  fuftain  his  body,  the  other  in  the  will  of  God,  and  fo  puts  his 
truft  in  God,  lee  him  make  and  do  with  him  what  he  will ;  and  whereibever  he  is,  or 
whatfoever  he  is  going  about,  he  faith.  Lord,  it  is  my  Employment,  or  Calling,  thy 
Will  be  done,  give  me  what  is  good  for  me  •,  and  fuch  go  on  very  rightly  in  God's  works 
of  Wonder. 

42.  But  he  that  is  chofen  by  Nature  to  be  a  Ruler,  Governor,  or'  Leader,  efpecially  in  '  Or  Captain, 
a  Ipiritual  ftate  and  condition,  he  ought  well  to  have  a  care  of  his  Doings,  that  he  doe» 

not  go  without  his  Weapons,  or   Armour  •,  for  he  leads  the  flock  of  Chrift :  He  is  a 

'  Shepherd,  the  Wolf  is  continually  about  him.  f  Or  Paftor. 

43.  If  he  is  watchful,  and  confiders  that  he  has  Chrift's  fneep  under  his  keeping,  and 
feeds  them  right  as  a  faithful  Shepherd  ;  then  the  Shepherd's  Crook  fliall  be  a  Great 

C  c 


194 


Of  Deaths    and  of  Dying, 


Chap.  1 8. 


8  Or  fleece 
them. 


»  He  that 
makes,  and  he 
that  ib  made  a 
Shepherd   or 
Paüor. 

*  Or  make 
him  rniKi  and 
gentle. 

*  Every  word 
that  is  fpoken 
by  any,  what- 
foever  they 

are. 


*  The  Old  A- 
'4am, 


Glory  to  him  in  the  Eternity  :  But  it  he  feeks  only  the  Wool,  viz.  his  own  Honour  and 
Eftecm,  Might,  Power,  and  Authority,  Pomp,  State,  Glory,  and  Vokiptuoufnefs,  and 
fpends  or  coniumes  the  Sheep's  Pafturc,  and  docs  not  give  them  food  and  drink,  but  is  a 
lazy  deeper,  fnoring  in  fieihly  Luft  and  Pleallire,  while  one  Sheep  is  going  aftray  here,  and 
another  there,  being  fcattercd,  and  liable  to  be  devoured  hy  Wolves  \  and  iuch  as  will  not  go 
in  by  the  Door  of  the  Shecpfold,  but  climb  up  on  the  outfide,  and  only  contrive  how 
they  may  by  cunning,  fubtlety,  and  crafty  tricks,  fteal  away  their  food,  and  ^  fhear  off 
their  wool :  All  fuch  are  of  the  Number  of  Wolves,  and  have  not  the  Shepherd's  Crook 
of  Chrift;  but  they  have  and  ufe  the  Devil's  Shears,  and  muft  hereafter /?oit'/ with  the 
Wolves. 

44.  How  may  any  call  himfelf  a  Shepherd  of  Chrifl:,  who  is  not  chofen  to  be  a  Shep- 
herd by  the  Spirit  of  Chrift  ?  Or  may  a  Wolf  make  a  Shepherd  over  the  Sheep  ?  Are 
they  not  *  both  IVolves  ?  or,  do  we  fpeak  from  conjeclure  ?  It  is  not  fo  in  the  Order  of 
Nature,  for  an  evil  Thing  cannot  produce  a  good  thing  out  of  itfelf,  but  one  evil  Thing 
generates  another. 

45.  How  then  can  one  wrathful  Soldier "  appeafe  another  furious  Soldier,  who  fully 
purpoles  to  kill,  flay,  and  murder  ?  Or  how  wilt  thou  C'lvaken  the  Holy  Ghoft  in  Man, 
feeing  there  is  only  the  Spirit  of  this  world  in  thy  voice  ?  That  cannot  be,  unlefs  it  were 
already  awakened  in  the  Hearer,  who  hears  the  voice  of  the  Holy  Ghoft  in  '  all  ivords 
which  are  fpoken  of  the  wonders  [or  works]  of  God. 

46.  And,  if  an  Als  could  fpeak,  and  fliould  fpeak  of  God's  Word,  the  Hammer 
of  the  Awakener  would  then  ftrike  in  the  foul  which  is  in  God  :  IVbofcever  is  of  Cod, 
heareth  God's  Word,  faith  Chrift  -,  ye  therefore  hear  not,  becaufe you  are  not  of  God,  but  of 
the  Devil,  and  of  the  fpirit  of  this  world. 

47.  In  fome  there  is  no  Word  or  Spirit  of  God  at  all  to  be  awakened ;  for  the  wrathful 
Matrix  has  captivated  them  -,  which  is  plain  and  manifeft  in  fome  to  whom  Chrift  himfelf 
fpoke :  He  had  the  Hammer  indeed^  but  his  Spirit  enters  not  into  the  malicious  obftinate 
foul,  but  into  thofe,  who  v/ould  fain  be  virtuous,  honeft,  and  godly,  if  they  could : 
And  when  once  the  Hammer  thus  awakens  the  Spirit  of  the  foul,  that  the  foul  turns  and 
cafts  itfelf  into  God,  then  it  can. 

48.  The ''  Old  Man  Ihould  not  have  the  Dominion,  but  the  Spirit  of  God  fhould  have 
it  ;  elfe  there  is  no  ability,  but  a  keeping  back  by  the  Wrath  ;  for  there  is  a  Tivofold 
Longing  or  feeking  in  the  foul  :  One  is  the  fire's  greedy  covetous  fierce  Longing,  which 
always  leeks  after  Earthly  Matters  ;  and  the  other  is  from  the  Spirit,  which  is  brought 
forth  out  of  the  Fire,  wherein  the  right  Life  of  the  foul  in  the  Image  of  God  is  under- 
ftood,  that  is,  God's  Longing,  which  feeks  the  Kingdom  of  Heaven. 

49.  And  fo  when  the  right  Hammer  (viz.  the  Spirit  of  Cod)  ftrikes  in  it,  then  that 
Longing  is  fo  ftrong,  that  it  overcomes  the  Fire-iburce  and  Longing,  and  makes  it  meek, 
fo  that  it  defues  the  Longing  of  Love,  viz.  the  Longing  of  the  Soul's  Spirit ;  and  there 
is  good  to  be  done  :  Such  a  Soul  is  eafy  to  be  awakened,  lb  as  to  fubdue  the  outward 
Dominion,  efpecially  when  the  Hammer  of  the  Holy  Ghoft  founds  through  the  Flars  in- 
to the  Heart,  then  the  Tinfture  of  the  foul  receives  it  inßantly  -,  and  there  it  goes  forth 
through  the  whole  foul,  through  both  the  Longings,  for  it  cafts  itfelf  \nio  one  will  ;  for 
two  wills  do  not  fubfift  in  Eternity,  there  muft  be  but  one  -,  one  of  them  muft  be  impo- 
tent, or  of  no  Might,  and  the  other  Omnipotent,  or  Almighty,  or  elfe  there  is  diluni- 
on,  and  no  agreement. 

50.  For  that  is  the  right  [or  true  property]  of  Eternity,  and  of  the  Eternal  fubfiftence, 
to  have  but  one  only  will  :  If  it  had  tivo,  one  would  break  or  deftroy  the  other,  and  fo 
there  would  be  ftrife  :  Indeed  the  Eternity  confifts  in  many  Powers  and  Wonders,  but  its 
Life  is  merely  and  only  the  Love,  out  of  wh.ich  go  forth  Light  and  Majefty  :  All  Crca- 


Chap.  1 8.  Of  Deaths  a?id  of  Dying,  195 

tures  in  Heaven  have  but  one  will,  and  that  is  inclined  into  the  Heart  of  God,  and  goes 
into  God's  Spirit,  even  into  the  Center  of  Multiplicity  in  the  fpringing  and  bloflbming  ; 
but  God's  Spirit  is  the  Life  in  Every  Thing. 

51.  The  Center  of  Nature  affords  the  lubftance,  and  the  Majefty  affords  power  •,  and 
the  Holy  Ghofl  is  the  bringer  forth  :  He  has  the  Predominancy,  and  it  has  been  fo  from 
Eternity  but  in  an  Invifihk  fubflance '  before  the  Creatures :  There  is  nothing  New  in  Hea-  '  Or  to. 
ven  that  was  not  before,  but  only  that  the  fubflance  is  become  palpable  and  comprehen- 

fible  :  God  himfelf  has  fhown  forth  himfelf  in  Similitudes  and  Images,  elfe  all  had  been 
but  merely  and  only  God  :  The  Devil  is  God's ;  he  is  his  wrath  or  fiercenefs  in  the  mofl 
inward  Center,  which  is  alfo  the  moft  outward,  for  his  kingdom  is  the  Darknefs  in  Na- 
ture, as  is  before  mentioned. 

52.  Therefore  Man  fhould  have  a  care  of  himfelf,  and  endeavour  to  ■•  propagate  or  ■"  Bring fort!t 
put  forth  himfelf,  for  he  is  a  root  in  the  foil  of  God,  and  has  gotten  the  Spirit  of  under-  °\  regenerate 
fianding :  He  muft  °=  bring  forth  fruit  out  of  the  fpirit  of  the  foul,  in  the  power  of  the  ^'"'*^"- 
Holy  Ghoft,  not  according  to  the  form  and  manner  of  Darknefs,  but  out  of  the  Power 

of  the  Light ;  for  whatfoever  grows  out  of  the  Power  of  the  Light,  that  belongs  to 
God's  Table ;  and  whatfoever  grows  out  from  Darknefs,  which  remains  a  fruit  in 
Darknefs,  belongs  to  the  Darknefs  in  the  Abyfs  in  the  Wrathful  Matrix,  [or  in  the 
fierce  Genetrix.] 

53.  Jft er  this  [Life]  time  there  is  no  recalling  ;  for,  as  an  Herb  is  fprung  up  and 
grown,  fo  it  remains,  and  fo  it  relifhes,  and  is  afterwards  defired  for  food  only  of  thofe 
that  are  of  the  fame  effences  [or  quality  ;]  but  thofe  that  have  not  the  fame  eflences,  de- 
fire  it  not  for  food,  neither  do  they  gather  it  into  their  Barns. 

54.  'Therefore,  let  etery  foul  try  and  examine  itfelf,  and  confider  what  kind  of  fruit  it 
is  :  It  xs,  good  converting  while  we  are  here  in  this  Life,  and  to  prune  off  [the  Evil]  Branch, 
and  to  fend  forth  a  better  from  its  root :  But  when  the  Great  Reaper  comes,  he  cuts  off 
all,  one  and  other,  and  then  the  weeds  and  evil  branches  are  bound  in  Bundles,  and  call 
into  the  fire  •,  but  the  good  herbs  are  fet  upon  God's  Table. 

^^.  We  have  very  faithfully  opened  this  according  to  our  Gifts,  and  whofoever  Is 
hungry  let  him  eat,  and  whofoever  thirfteth  let  him  drink ;  they  may  have  it  without 
money,  that  our  Joy  in  God  may  be  full,  and  that  we  alfo  may  have  to  eat  in  the "  other  "  The  world 
world.    Hallelujah.    Amen.  '°"°'"'=- 


F    I    N    I    S; 


C  c  2 


A  N 


Alphabetical    Table 


O  F    T  H  E 


Principal  C  o  n  t  e'n  ■?  s  of  the  feveral  V  e  r  s  e  s  of  the  Book 


0  F    T  H  E 


THREEFOLD  LIFE  of  MAN. 


Chap 
5 


W 


Abyfs.  Verfe. 

Herein  the  Abyfs  of  the  Anger 
of  God  conßßs  109 

5.  admonition  to  the   Seekers 
that  fiippofe  the  Abyfs  where 
the  Devils  d-well,  to  be  far  off  in 

'5.  The  Abyfs  upon  which  the  Four  Elements 
ßand,  is  the  Anger  of  Cod,  and  the  Habi- 
tation of  the  Devil  141 

C.  The  Abyfs  of  Hell  is  in  this  luorld         6y 

5.  How  the  Abyfs  mixes  its  wonders  among 
the  wonders  of  God  1 1 

1 4.  Whence  the  Great  Covetoufnefs  (which  is 
thefirfl  Root  of  the  Abyfs)  arifes,  which 
affords  nothing  to  any  willingly  3  2 

J  4.  Of  the  Envy  in  the  Word  of  the  foul,  the 
fecond  root  of  the  hhyk,  from  whence  liars 
and  flanderers  arife.  The  Author  laments 
the  Great  Mifery  33 

14.  Ihe  third  Root  of  the  Abyfs,  which  is  the 
feat  of  the  Devil,  viz.  the  Anguiß) :  Of 
the  wonderful  working  of  the  Devil  in  this 
■property  34 

14.  The  working  of  the  Devil  in  the  Fourth 
Root  or  form  of  the  Abyfs,  viz.  the  Flafh, 
the  fpringing  up  of  the  Light  in  the  under- 
ßanding  35 


Chap.  Verfe; 

Adam. 
5.  How  Adam  was  in  Paredife  before  fjts 
fleep  135 

5.  How  Adam  is  become  Beflial  and  Earthly 

136 

5.  Out  of  what  Adam  is  Created  137 

5.  How  Adam  would  be  like  Cod,  and  hovt 

Eve  was  unified  138 

5.  How  Adam  was  created  in  the  beginning 

144 

5.  How  Adam  fhould  have  remained  for 
ever  1 45 

6.  Out  of  what  it  was  that  God  fpoke  to  A' 
dam  I 

6.  A  Lamentation  that  Adam  and  his  Gene- 
ration has  not  continued  to  be  children  of 
Cod  in  Paradife  1 4 

6.  How  tht  perifhed  foul  of  Adam  was  a- 
gaiii  fet  in  the  Eternal  Humanity  8  5 

6.  The  Fall  of  Adam  is  like?!ed  to  the  quench- 
ing of  Iron  90 

6.  The  Deity  was  not  extinguißed  in  the 
Fall  of  Adam.  The  Condition  of  A- 
dam,    if  his  will  had  continued  in  God 

9' 


The  Contents  of  the  Threefold  Life» 


Chap."  Adam.  Verfe. 

6.  How  Adam  was  captivated  by  the  World, 

by  Deaths  by  the  Devil,  and  Hell  g  z 

6.  What  the  Fall  of  Adam  was  93 

6.  How  the  poor  foul  of  Adam  was  aßamed ; 
and  what  his  cloathing  was  before  the  Fall 

94 

7.  From  Adam  to  Chrifl,  the  Tree  of  Pearl 
grew  hidden  under  the  vail  of  Mofes       1 2 

7.  The  Power  and  Condition  of  Adam  before 
his  Fall  26,  27 

7.  The  will  of  Adam  before  his  Fall  was  in 
Cody  and  God  in  him,  and  He  in  Paradife 

28 

7.  Why  the  Commandment  not  to  Eat  of  the 
Forbidden  fruit  came :  Alfo  how  long  Adam 
was  in  Paradife  before  he  fellqfleep         29 

7.  How  Adam  in  his  ßeep  became  Male  or 
Man,  and  fo  Eve  was  formed  into  a  Wo- 
man 30 

7.  The  miferable  condition  of  Adam  after  the 
Fall,  and  of  ours  alfo  3 1 

7.  How  we  are  ßut  up  in  the  Anger  with  A- 
dam  43 

8.  Adam  was  in  Paradife  in  the  Divine  Bo- 
dy, and  now  is  between  Heaven  and  Hell 

9 

II.  Reafon ßould  open  both  Eyes.  The  Cre- 
ation of  Adam  Explained:  Alfo  the  Caufe 
tuhy  God  did  not  at  firfi  create  Adam  an 
Angel  1 1 

^2.  A  fpeech  to  all  that  are  proceeded  from 
Adam  12 

J  8.  How  AdamwÄj  before  his  Eve  15 

Air. 

7.  Of  the  Infiability  and  wreßling  of  the  Air 

7.  Of  the  Spirit  of  the  Air  in  the  Creatures, 

and  its  tranßto-'inefs  7  8 

Almighty. 

All.    All  things.     Ahiiightinefs. 

3.  Men  ßdould  fearch  their  own   Property. 

AW  is  full  of  Cod  33 

3.  A4  en  muß  be  fcorn-:d  ;  Alfo  haw  All  may 
be  found  that  is  dcfired  36 

4.  All  conßßs  in  the  Will.  The  Will  carries 
and  lead.s  us  6 

4.  The  Eß'ence  of  All  Effeness,  is  a  ccru'.nu- 
al  hunger  and  fatiaiing  :  Alfo  how  All 
changes,  and  yet  remains  fill  7 


Chap.  All.  Verfc; 

4.  Whence  all  that  has  come  to  be  has  proceed' 
ed :  Alfo  where  Time  began  25 

9.  How  All  is  become  fubßantial  45 

1 5.  AW  ßjall  be  tried  in  the  Fire  13 

5.  Why  All  things  are  come  to  a  corporeal 
fuhßance  123 

17.  God  has  given  All /<?  «.r  23 

10.  How  in  the  will  of  God  we  are  able  to  da 
All  things  32 

2.  How  God  is  Almighty  2S 
4.  Nature  conßßs  of  Endlefs   Forms :    No 

number  is  found  in  the  Almightinefs       9 
Amen. 

1 6.  How  in  the  Amen  is  underflood  thefeeking 
of  the  Eternal  Nature  95 

16.  How  the  whole  Alphabet  proceeds  out  of 

the  A  :  Alfo  of  the  fyllable  men  :  If  God 

was  not  become  Man,  we  could  not  attain 

him  96 

Angels. 

14.  How  the  Angels  often  affiß  the  virtuous 
in  neceßty  58 

14.  How  the  Angels  often  deliver  Chrißians 

57 
14.  What  the  Condition  of  the  Holy  Angels 

is  61 

14.  What  condition  they  are  of  that  want  the 
Aßßance  and  fociety  of  Angels  62 

14.  The  Angels  accept  of  no  honour  norwor- 
ßip  from  us  6^ 

14.  The  Angels  ßrive  with  the  Devils  about 
the  foul  of  Man  67 

Anger. 

3.  The  Anger  of  Cod  is  not  a  thing  without 
Cod,  neither  is  it  the  mere  Deity  1 9 

Anguifh. 

2.  What  (he  Deß}-e  of  the  Angni(h  is        30 

3.  That  which  tnr.kes  Anguifh/«  the  Dark 
Center,  inakes  joy  in  the  Light  1 5 

Antichriil.      Antichriftian. 
6.  The  Spirit  which  has  blinded  us  in  the  An- 

tichrifl  II 

6.  How  A  ntichrift  rides  over  Heaven,  Earth, 

and  God  1 3 

1 1.   Here  the  proud  covetous  \  ntichrift  is  told 

where  its  poor  foulßaU  retnain  48 

II.  Of  the  very  Antichriil:   His- Myfiical- 

nefs :  Every  Man  carries  him  in  his  heart 

,5' 


The  Contents  of  the  'Threefold  Life. 


■Chap.  Antichrid.  Verfe. 

■II.  'The  Antichrift  hurts  not  the  Ignorant: 

God  mil  mam f eft  him,  and  heßall  lofe  his 

fting  in  the  children  of  God  52 

II.  7"^^  Antichrift  w  a  caufe  of  the  falling 
away  of  the  Afians,  Affyrians,  Egyptians, 
Moors,  Grecians,  and  Africans :  'the  In- 
dians are  better  than  the  Antichrift        90 

II.  They  that  will  flay  /^i?  Antichrift,  are 
the  very  Beaß  ivbereupon  he  rides:  Alfo 
what  Contention  Effets  94. 

II.  How  the  Antichrift  Pronounces  P-eopk 
happy  for  Money  9  7 

1 1 .  Afpeech  to  Antichrift  concerniitg  the  bu- 
finefs  between  Peter  and  Annamas  99 

w.  It  were  often  bitter  net  to  be  Hearers  of 
//f'tf  L/«  c/ Antichrift  101 

II.  Antichrift  is  born  of  Lies :  Alfo  where 
he  feeds  his  flyeep  102 

11.  Hew  Antichrift  is  to  be  flain  and  pulled 
down  106 

12.  How  by  the  bufinefs  of  Cain  and  Abel, 
AniichnÜ:  may  be  difcerned  17 

12,  Afpeech  to  the  Antichrift  concerning  his 
leading  people  aftray  29 

12.  Who  are  the  Bears  andTVolves  c/ Anti- 
chrift :  Alfo  when  the  Myftery  of  the  King- 
dom of  God  ßjall  be  vtatiifeß  30 

12.  Advice  to  Princes :  AnxichnU  fticks  in  all 
Covet  oufiiefs  32 

12.  The  Marks  of  the  Laß  Ar\i\c\\nCt:  Ad- 
monition to  the  Children  of  God  34 

6,  How  the  Antichvidinn  fpiritßall  be  right- 
ly ßown  to  us  1 2 

Art. 
'3.  Hew  Men  bind  true  underßanding  to  Art 

and  ftudy  8  3 

4.  Without  the  Will  of  God  all  that  is  done 

in  Natural  Art  is  but  a  Graven  Image   46 

7.  Art,  Eloquence,  and  an  Univerfity  avail 
nothing  c 

Afia. 

12.  Why  Afia,  Africa,  and  Greece,  are  to  be 

accounted  happy  25 

Author. 

I.  JVho  thofe  are  that  can  underßand  the 

Author  22 

I.  The  End  of  the  AuthorV  writing  41 

I .  The  Author  will  floow  what  we  are  in 

body  and  foul :  Alfo  what  Cod,  Heaven j 


Chap.  Author.  Verfe. 

and  Hell  are-,  and  fays  we  are  blinder  than 
the  Heathen  44 

2.  The  A\x\\\Q)'c  fpeaks  of  his  knowledge      18 

2.  The  Deity  fuhjeSt  to  no  .■^Iteration,     The 
Author  f peaks  but  in  Part  66 

3.  The  Author  zvillßow  that  which  has  been 
hidden  ßnce  the  Vail  of  Adam  6 

3.  Advice  to  the  Children  ofChriß.  The  Au- 
thor does  not  forbid  going  to  the  Churches  of  ■ 
ßone  90 

3.  The  Author  has  not  fought  after  the  00- 
phißers,   but  the  Heart  of  God  92 

4.  If  the  Author  did  not  fee  and  underßand, 
he  ßyould  hold  his  Peace  3 

4.  The  Author  writes  thefe  things  down  for 
a  Memorial  to  himfelf  4 

5,  The  Author  fpeaks  as  a  child  fpeaks  of  its 
Mother  23 

5.  To  thofe  that  are  not  born  of  God,  the  Au- 
thor is  Dumb  25 
5.  The  Author  fpeaks  from  two  Languages 

26 

5.  The  Author  Admonißjes  the  Wolves  to  Em- 
brace the  poor  ABC  Scholars  7  8 

6.  Why  the  Author  has  undertaken  to  write 
this  Bock  5 

6.  The  Author  writes  as  for  Many  7 

6.  The  Author  fpeaks  by  Living  Experience 

35 

6.  The  Author  fpeaks  what  he  knows,  and 
muß  fpeak  y^ 

7.  The  Author  will  ßow  the  hard  Prifen  of 
cur  blindnefs  ß^ 

7.  The  Author  bewails  our  Blindnefs         gg 

8.  The  Author  is  cloathed  with  AdamV_/?'/«, 
and  alfo  lives  in  the  Hope  of  Ifrael  8 

9.  The  Author  fpeaks  what  be  muß  fpeak, 
and  defpifes  none  30 

9.  The  Author  fpeaks  what  he  himfelf  has 
Tried  38 

10.  The  Author  fiows  how  far  we  ought  to 
fearch  29 

1 1 .  The  Author  deßres  not  to  reproach  Man- 
kind by  his  wonderful  difcovery  in  his  wri- 
tings 30 

13.  The  Author  fpeaks  what  is  given  to  him^ 
and  known  to  him  6^ 

14.  The  Author  writes  that  which  he  hasfeen 
•with  fpiritual  Eyes  5  5 


The  Contents  of  the  Threefold  Life. 


Chap.  Author.  Verfe. 

1 6.  Tbt  Author  has  Experimented  what  he 
mentions  concerning  the  foul  i  o 

1 8.  The  Author  has  Ability  to  ivrite  thefe 
Myfteries  2 

Babel. 

3.  When  Babel  breaks,  then  there  is  the  Ta- 
bernacle of  God  with  Men  8 1 

3.  Babel  reproved  for  judging  thofe  that  are 
in  the  Angelical  world  8  8 

7.  Un:iat  the  poor  foul  in  Babel  mujl  do  to  be 
Happy  7 

8 .  A  wonderful  defcription  of  the  Fall  of  Ba- 
bel, and  the  Dragon,  that  is,  the  conten- 
tious DifpHtaticn  and  Tyrannical  Gczern- 
tnent  49 

10.  Vengeance  denounced  over  Babel         35 

14.  An  Admonition  to  Babel.     Alfo  concern^ 

ing  the  Eternal  fatisfa£lion  and  attonement 

Band. 

I.  Sonrnefs  and  Bittcrnefs  together  are  the 
Band  that  makes  it f elf  29 

I.  Of  the  Eternal  Band,  out  of  which  all 
things  are  made  40 

Baptize.    Baptizer.    Baptifm. 

1 3.  They  that  fay  the  Tefiaments  or  Sacraments 
are  but  merejigns  or  fymbols,  are  the  Anti- 
chriß.  Alfo  how  a  ßmple  Perfen  is  able  to 
Baptize  38 

13.  The  School  Rabbles  will  be  Baptized  by 
One  that  is  coming,  who  will  Baptize  with 
the  Fire  of  Anger  39 

J  J .  Wherefore  Chriß  has  inßituted  the  Bap- 
tifm for  us  5© 

13.  A  wonderful  defcription  of  BaptlCm     33 

13.  Why  God  by  Chriß  inßituted  two  Tefia- 
ments or  Sacraments.  How  the  Devil's 
Oracles  ceafed  at  the  coming  of  Chriß. 
An  Explanation  how  the  Baptifm  is  for 
the  Ignorant  aiid  fuch  as  have  not  Faith 
yet  36 

13.  The  Holy  Gboß  chiefly  manages  the  Office 
in  Baptifm  37 

Beafl:.     Beafts. 

3.  The  Spirit  refcmbles  us  to  an  abominable 
Beaft,  upon  which  he  fets  the  fine  Spiri- 
tual-'y  or  Clergy  61 

3.  W--c7[  Beaft  fhe  dainty  woman  rides  upon, 
not  Chriß' s  Afs,  but  the  Devil's  62 


Chap.  Beaft.  Verfe; 

5.  In  the  Courts  of  Princes  the  Vials  of  An- 
ger  are  powered  forth  through  the  Inßiga- 
tion  of  the  Hypocrites  the  Clergy  :  the  Might 
of  Princes  is  the  Beaft  of  the  Whore        66 

6.  Advice  to  the  feeking  Mtnd  that  would  be 
rid  of  the  Bea^  16 

8.  A  Beaft  underßands  not  its  beginning,  but 
there  is  another  Life  in  us  26 

8.  We  are  not  merely  out  of  the  Earth  as  a 
Beaft  is  27 

8.  How  the  FUß  0/ Beafts  which  we  eat  fuU 
lies  the  fciil  19 

8.  We  are  both  Men  and  Beafts  25 

8.  Of  the  Defire  which  Beafts  have  28 

9.  Whence  the  Weeds  and  Evil  Beafts  have 
their  Original  1 2 

9.  The  Evil  Beafts  have  proceeded  according 
to  the  Devil's  defire  ß^ 

Beginning, 
4.  What  /^^  Beginning  «  .21 

Birth. 
I .  How  we  may  enter  into  the  New  Birth    1 7 

1.  No  Nature  is  felt  in  the  Divine  Life :  The 
foul  is  a  Fire  in  the  Eternal  Nature  :  The 
foul  is  a  Spirit  having  feven  Forms,  wherein 
Heaven  and  Hell  cenfifl  :  The  Author  here 
underßands  the  Eternal  Birth  1 9 

2.  Of  theWinhof  Nature  in  afimilitude    27 

2.  How  the  Birth  is  •■,  alfo  of  the  Effences  and 
of  the  Fire- Spirit  yi 

3.  Of  the  Birth  of  the  four  Forms  of  theE- 
ternal  Nature  8 

3.  The  Names  of  the  fecond  Bhth  or  Word 

24 

3.  Without  the  four  Birth  there  would  be  no 
Nature  nor  Life  :  The  Life  is  the  moß  delec- 
table :  the  four  Birth  is  Eternal  2  7 

3.  A  thankfgiving  fer  the  New-Birth  out  of 
darknefs  into  the  Light  59 

4.  A  warning  to  the  Mind  to  confider  itfelf : 
for  the  Eternal  Birth  is  like  the  Alind     y^ 

5.  The  Author  will  fpeak  and  not  be  filent 
concerning  the  Eternal  Birth  of  the  Heart 
of  God  35 

6.  How  the  whole  Birth  of  the  Eternal  Na- 
ture is  included  in  a  fmall  Circle  or  Point 

.43 
9.  TVhat  the  Eternal  Word  is,  and  its  Birth: 

fhe  End  of  Nature  93 


The  Contents  of  the  Threefold  Life. 

Chap. 


Chap?  Verfe. 

Bifiiops. 

14.  How  profitable  /Ad'Eifhops  chofen  for  Art 
fake,   are  to  the  World.    Many  of  their 
Writings  have  as  much  love  to  their  Neigh- 
bour in  themy  as  the  Devil  in  Hell  has    24 
BlefTed. 
1 7.  How  the  Body  alfo  is  BlefTed  1 1 

Body. 
5.  Why  /^f  Body  is  like  a  Crofs.  Our  Fall  and 
Redemption  34 

8.  H01V  we  fhould  tame  the  Body,  and  net 
pamper  it  as  a  wanton  Afs  22 

S .  The  Body  will  not  readily  break  off  its  will : 
alfo  it  is  a  very  unfaithful  Neighbour  to  the 
foul  24 

9.  How  every  Form  or  Creature  has  figured 
its  Body  49 

II.  Out  of  what  the  Body,  and  alfo  the  Spirit 

of  the  Creatures  is  Created  7 

1 1.  What  kind  of  Body  we  have  in  God     73 

1 3.  What  Body  ;'/  was  that  Chriß gave  to  his 

Difciples  22 

13.  Of  the  Heavenly  Body  of  Chriß  that  fills 
the  Angelical  Worlds  and  yet  the  Creature 
[Chriß]  may  well  be  feen  ßanding  palpa- 
bly 24 

14.  How  the  Anger  of  God  is  received  inßead 
of  the  Body  and  Blood  of  Chriß  1 8 

1 7.  Whence  the  Body  is,  and  what  it  will  be 
again  y 

1 7.  The  Body  is  a  Mixed  l^iafs  or  Lump  of 
two  Centers  8 

Breath. 

XI.  Of  the  breathing  in  of  the  living  Breath  : 
Advice  to  the  High  Schools  or  Univerfities 

Bridegroom. 

\().  Advice  to  Chrißendom.   Of  the  Coming  of 

the  Bridegroom  102 

Brightnefs. 

a.  /^CTf*» /^<r  Brightnefs  exißs      •  82 

Candlefticks. 
3.  JVhy  the  Candlefticks  were  taken  away  af- 
ter the  Time  of  the  Apoßles.  The  f even  Seals 
are  the  Father's  Nature :  and  thefeven  Can- 
dlefticks are  the  fan's  42 
3.  Of  the  Image  in  the  Midß  of  thefeven  Can- 
dlefticks crfeven  Spirits  of  God  46 
3.  What  we  muß  do  to  behold  thefeven  Can- 
dlefticks in  ourfelves  6^ 


Verfe. 
Care. 

1 7.  How  God  takes  Care  for  us  2 

1 7.  How  Man  relies  upon  his  own  Labour  and 
Cares  j 

Center, 
p.  How  before  the  Creation  of  theSun  the  out- 
ward Center  of  Nature  wheeled  itfdf  thrice 
about  84 

9.  The  Similitude  of  the  Eternal  Center  was 
not  figured  before  the  Creation  95 

9.  How  the  Heart  of  God  Created  the  feven 
Forms  of  the  Center  of  Nature  96 

Ceremonies. 
i\.  A  Speech  to  the  Antichrifiian  World,  with 
its  Ceremonies ;  ßowing  %vhat  it  ßjould 
have  taught  Men  46 

13.  //  is  better  toßcw  the  Way  of  the  Lord, 
than  to  fet  up  Ceremonies  43 

Children. 
II.  How  Children  are  our  School-Ädaßers 

III 

15.  If  our  Children  did  not  as  others  do,  they 

would  be  the  fcorn  of  the  world ;  as  forae 

Parents  alledge  j  3 

Chrill.    Chriftendom. 

Chriftian.     Chriftians. 

3.  The  Author's  Aleaning  is  to  be  fought  and 

found  in  the  Life  of  Chriß  4 

3.  Howjefus  Chrift  muß  become  Man  in  us, 

if  we  will  find  Gcd  3  f 

3.  PVhat  Alan  muß  do  to  have  Chrift,  the 

Supper,  the  Baptißn,  and  the  Hely  Ghoß 

U 

3.  Men  muß  go  with  Earneßnefs  into  the 

Temple  of  Chnii,as  well  as  into  the  Churches 

of  Stone  gt 

5.  What  Body  Chrift  gives  us  to  eat :  alfo  of 

the  one  Element  68 

5.  Why  the  New- Adam  Chrift  muß  hang  on 

the  Crofs  140 

5.  Why  the  New-  Adam  Chrift  muß  go  through 

Hell  J  42 

5.  The  New-Adam  Chrift  muß  be  Tempted 
forty  days  in  the  Wildernefs  1 43 

6.  Huw  the  innermoß  Court  ßall  be  given  to 
thofe  that  knoiv  not  the  Name  ^  C  hrift     23 

6.  A  wonderful  Explanation  how  Chriil  fits 
at  the  Right  Hand  of  Cod  upon  the  Circle 
of  our  Ltfe  7 1 

6.  How 


The  Contents  of  tlie  T'hreefolcl  Life. 


Chap.  Chrilt.  Verfe. 

6.  How  the  'Three  Principles  were  manifeßed 
in  the  Per/on  0/  Chrift  81 

8.  Of  our  Power  in  Chrift  to  become  the  Chil- 
dren of  God  J  7 

8 .  Hoiü  the  Minifiers  or  Servants  of  the  Dra- 
gon would  have  fmothered  the  RefurreSiion 
of  Chrift  70 

S.  How  Chrift  is  New- Born  in  God,  and  fits 
on  the  Rainbow  72 

8.  How  Chrift  cafl  away  nothing  from  him 
at  his  RefurreSiton  but  the  Spirit  of  this  world 

73 
8.  How  the  foul  attains  the  Fleßo  of  Chrift 

even  in  this  Life- time  yö 

I.  The  Author  ßruts  not  up  the  Grace  from 

any,  but  writes  why  Clirift  is  born  3 1 
I .  Reafon  aßs  how  we  can  be  in  the  Body  of 

Clirift  63 

I .  Men  muß  enter  into  the  Temple  of  Chrift, 

elfe  they  ßay  in  Darknefs  yg 

1 .  How  Chrift  warns  us,  his  appearing  is  as 

the  Lightning  83 

I.  Chnß  is  the  TVay,  the  Door,  and  a  good 

Shepherd  84 

I .  It  is  not  neceffary  to  chufe  any  place  to 

find  Chrift  in,  he  is  every  where.    Chrift  is 

our  Car  cafe,  to  whom  we  ßy  as  Eagles  87 
3.  How  Chrift  will  be  with  us,  and  take  care 

for  us  t 

3 .  Chrift  gave  his  Difciples  no  Earthly  Tran- 

fitory  thing  13 

3.  The  Apoßles  did  not  eat  the  outward  Flefh 

of  Chrift  ]  4 

3.  A  plain  (though  to  Reafon  a  high)  fimi- 

litude  of  eating  the  Body  0/ Chrift  15 

3.   Another  fimilitude  of  eating  that  Body  of 

Chrift  which  is  every  where  1 6 

3.  Q\ix\'k  feeds  not  the  foul  with  Spirit,  hut 

with  Body  i  7 

3.  How  the  once  received  Body  of  Chrift  de- 
parts net  from  us,  except  we  ourfelves  like 

Adam  fpoil  it  2  i 

3.  Ho%v  there  were  in  the  hand  of  Chrift 

two  Kingdoms  at  once  2  3 

3.  How  Chnik ßandetb  in  the  Father,  as  the 
Sun  in  the  Elements  29 

4.  How  Chrift  is  reproached  1 7 
4.  //  is  no  ßight  Matter  to  put  on  the  Gar- 
ment of  Chrift                                       22 


Chap.  Chrift.  Verfc. 

15.  The  Lamentation  of  Chrift  at  the  dtfo- 

bedience  of  the  world  i 

15.  To  whom  the  fiifferings  of  Chrift  are  pro- 
fitable 2 1 
18.  He  that  fits  in  the  Throne  of  Chrift  with 

an  Afs  Heart,  is  but  a  Teller  of  Stories,  and 

no  Preacher  40 

6,  IVhat  profit ChriftV  Incarnation  is  tous  SS 
13.  How  Chriftcndom  has  fallen  afieep  by 

her  whoredom  6 1 

13.  The  Author  aßs  whether  Chriftendoni 

thinks  him  mad  or  no  62 

6.  The  vain  Boaßing  of  the  Name  Chriftian 

or  Jew  25 

15.  How  a  fincere  Chriftian  knows  not  him- 

felf  26 

6.  The  Chriftians  fay  yea,  in  the  Parable  of 

the  two  fons  2  7 

6.  The  Chriftians  jttdge  and  condemn  that  in 

others,  zvhich  they  themfelves  do  29 

6.  Chvifihns  ßould  not  be  Judges,  but  Lights 
to  the  world  30 

Church.     Churches. 

7.  He  that  refls  contented  with  mere  going  to 
Church,  is  as  well  before  as  after  he  comes 
there  2 

7.  The  faife  Magus  cries,  here  is  the  Church. 

of  Chrifl,  but  it  is  the  IVhore  57 

9.  For  whom  it  is  beß  toßayfrotnChmch  28 
1 1 .  How  one  may  be  alone  in  a  IVildernefs,  and 

yet  in- the  Congregation  or  Church  of  Chriß 

at  the  fame  time  67 

1 1.  The  Church  of  Chriß  is  every  where.   A 

Repentant  Turk  is  in  Chriß  89 

1 1 .  What  it  is  the  Antichriß  fcandalizes  the 
Church  of  Chriß  with  100 

12.  The  Author  declares  his  hearty  love  to  the 
Church  or  Congregation  of  Chriß  9 

13.  When  the  Romiß  Church  loß  thejfwei, 
it  became  Babel  5 

14.  How    the   Prieß -Devil  has    made   the: 
Church  and  Congregation  of  Chriß  flark 
blind  2  3 

9.  The  Devil  mo!}  readily  drives  the  dißreßed 
foul  into  the  ßiNie  Churches  24 

1 1 .    The  author  would  noi  have  the  ßcne : 
Churclies  deflroyed;  but  he  ßcws  the  Hy- 
pocrites ;    and  fhows  alfa  the  li-^ivg  Ter-rfk 
of  Chriß  -3 

Dd 


The  Contents  of 

Chap.  Circle.  Verfe. 

1 1.  How  each  Circle  in  the  wheel  of  Nature 

gives  its  own  indinaton  to  its  Creature      3 

11.  Of  the  Circle  between  the  Moon  and  the 
Earth :  alfo  of  the  property  of  the  Moon 
and  of  the  Earth  4 

Clergy. 
5.  'The  worldly  Governments  have  their  Ori- 
ginal from  the  heavenly,  which  the  fpiritu- 
ality  or  Clergy  believe  not  62 

1 2 .  The  Clergy  haite  Thievißdy  dealt  with  the 
Congregation  of  Chrifl  1 9 

1 5.  How  tlje  appearing  holy  Clergy  have  the 
predominancy  in  the  world  1 9 

16.  By  the  Elder  Son  in  the  Parable,  the  ap- 
pearing holy  Clergy  are  de  cyphered         24 

Conceits. 
4.  All  Conceits  are  Craven  images  in  the  Wert- 
ders  of  God  50 

Contrariety. 
2.  Whence  Contrariety,  knguißj,   and  Cold 
arife  1 4 

Converfion.     Convert; 
iS.  Reaiiing  toithout  QoT\vt\-^\o\\  is  as  Ben&- 
fieial  as  a  P falter  to  an  Afs  39 

F.  //  is  good  to  Convert  in  this  Life-time   54 

Corporeity. 

4,  The  feventh  Form  is  a  fuhflantial  Form^ 

out  of  which  Corporeity  proceeds,  which 

confijls  alfo  of  two  Forms,  Light  andDark- 

nefs  12 

Corruptibility.  Corruptible.  Corruption. 

18.  0/ //^^  Corruptibility  10 

a  8.  How  that  which  is  Corruptible,  has  an 

Eternal  Mother  \  alfo  wherefore  the  wonders 

ßjall  continue  eternally  20 

V.  Whence  Corruption  and  Torment  arife  30 

Covenant. 

1 1.  Why  God  made  his  Covenant  with  us  in 

Chriß  27 

Covetous.     Covetoufnefs. 

i-j.  The  wicked  Covetous  P erf  on  has  his  God 

in  his  Cheß  j  9 

17.  An  admonition  to  depitrt  from  Covetouf- 
nefs 26 

Councils. 

1 1.  JVhy  theCo\x\c\h  are  inßituted :  How  the 
An  (ichriß  g  lifers  in  the  Form  of  Aaron  47 
Create.  Created.  Creation.  Creatures. 

10.  What  it  is  to  Create  14 


the  Threefold  Life, 

Chap.  Created.  Verfe, 

1 4.  Admonition  to  cottfider  whence  "We  arCf  and 

to  what  End  we  were  Created  i 

5.  The  Author  will  rightly  fhow  the  Creation, 
to  the  Children  of  God  124 

6.  As  all  things  were  formed  in  the  Creation, 
fo  our  Mouth  forms  them  2 

6.  Why  the  Seekers  have  not  found  the  Pearl 
of  the  Creatioa  1 7 

7.  Without  //^^  Creation  of  the  world,  the  won- 
ders of  this  world  had  not  been  known  to  the 
Angels  2  3 

7.  How  the  Eternity  has  moved  itfelf  to  Cre- 
ation 75 

I  o.  The  Ground  ef  the  Creation  is  clearly  to 

be  underßood  by  the  inward  Man  1 1 

I  o.  Of  tbe  Creatiory  of  the  Fifth  Day ;  alfo 

the  Qxtzrjion  of  the  Elementary  fpirits  20 
1 1.  How  God  on  the  Fifth  Day  created  all 

Living  Creatures  2 

II.  The  Life  cf  the  Creatures  ccnßßs  in  the- 

Matrixy  out  cf  which  they  are  Created  ^ 
Crofs. 

8.  What  the  hanging  on  the  Crofs  was       7 1 

Damned. 

2.  The  feveral  kinds  and  Conditions  cf  tbe 

Damned  are  not  only  four,  but  infinite:  they 

have  all  forms  but  the  Light  ß6 

1 8 .  The  Fooleries  ailed  here  are  the  Treajure 

of  the  Damned  foul  2  7 

Dark.     Darknefs. 

1.  Of  the  Forms  in  the  Dark  Natm-e  :  the 
Darknefs  lo7tgs  after  the  Light  2  7 

2.  0/ Darknefs  :  according  to  which  God  is 
faid  to  be  a  confuming  Fire  90 

5.  Out  of  what  Darkneis  is  generated  j  trlfa 
of  the  Father's  property  20 

5.  How  the  Fleß  expels  /l-f  Darknefs         3B 

6.  God  is  not  guilty  of  any  one's  remaining  in' 
Darknefs  1 8 

Day. 

17.  //  is  afked  whether  the  Night  or  the  Day 

is  bcß  24 

Death. 

2.  How  Death  trembles  et  tie  Life  72 

8.  What  is,  and  is  sailed  Dtath  37 

8.  There  is  no  Death  in  the  Eternity  ;  alfo 
what  ii  called  the  External  Death  3  8 

9.  After  the  Curfe  Death  was  in  all  fruits, 
whence  we  eai  DcsLXh  10 


The  Contents  of  the  Threefold  Life. 


Chap."  Death.  Verfe. 

14.  How  Müi  muß  go  through  Death  and 
Hell  of  the  Devils  into  the  Merits  of 
Chriß  1 4 

Deity. 

1.  The  pure  Deity,  the  Birth  of  the  Trinity j 
and  the  Angelical  world.,  are  every  where 
frefcnt  48 

a.  The  Author  will  fhow  the  Form  of  the 
Peity  59 

2.  The  Deity  is  fuhjeEl  to  no  alteration      66 
4.  IVithout  and  beyond  Nature,  the  Deity  is 

called  Majeßy ;  and  in  Nature  is  called  Fa- 
ther, Son,  and  Holy  Ghoß,  JFonder,  Coun- 
fel.  Power  86 

i6.  Of  the  Pure  Deity  ;  elfo  hovO  the  foul 
attains  the  Body  of  God,  and  becomes  the 
child  of  God  10 1 

Deliv£rance. 

3.  Of  the  Deliverance  of  the  foul  57 
3.  In  whc^t  matmcr  the  foul  has  Deliverance 

Departs. 

18.  How  the  foul  is,  that  Departs  frmn  the 

Body  without  Converßon  2^ 

Defire. 

2.  What  the  Defire  is,  and  what  it  works 

1 1 

2.  TVhat  the  Impregnation  of  the  Defire  is, 

whereby  it  generates  1 2 

7.  Of  the  Defire  of  the  Light,  and  of  the 
Defire  of  the  Fire  6"/ 

8.  How  the  Defire  makes  not  itfelf,  but  is 
made  52 

8.  IFhenct  our  Defire  after  the  highefl  Good 
proceeds,  and  whence  it  has  its  fußenance 

55 

9.  Thefirfl  Defire  of  Man,  is  for  Power,  Ho- 
nour, and  Glory  1 9 

9.  The  feconi  Defire,  is  for  Riches,  Plenty, 
and  Vcluptuoufnefs  20 

9.  The  Third  Defire,  is  for  the  Kingdom  of 
Heaven  1 1 

9.  How  the  Defire  goes  inwards  into  it f elf  to 
God  6^ 

10.  All  lies  in  the  I  Fill :  the  DeCire  ajfumes 
where  nothing  is  9 

10.  The  Defire  and  the  Will  are  two  dißinä 
things.  1 3 


Chap.  Defpair.  Verfe. 

14.  Advice  not  to  Defpair  in  dißrefs  60 
Devil.     Devils. 

5,  TVhy  the  Devil  is  called  a  Prince  of  this 
World  1 8 

5.  A  Prince  dees  as  readily  ferve  the  Devil, 
as  a  peer  Shepherd  does  ;  yet  each  of  thenr 
hears  his  Office  for  God  6ß 

8.  When  it  is  that  the  Devil  ßands  in  fear 

12 

9.  The  Devil  and  this  world  ßrive  with  the 
foul  5 

9 .  The  Tricks  of  the  Dtv'ilwhen  the  foul  hears 
any  thing  taught  concerning  the  New  Birth 

25 

9.  The  Tricks  of  theV)?^v\\  when  the  Teacher. 

ßanders,  and  when  he  reproves  fully  accord- 
ing to  his  Duty  26 

9.  The  Devil  has  kindled  the  Life  of  the  Evil 
Beaßs  in  himfelf :  Alfo  in  what  Forms 
the  Devils  ßjape  theirBodies  in  Hell      56 

10.  The  Devil  dwells  near  us  :  He  hates  the 
Light,  and  is  the  pooreß  Creature  in  the 
Crown  2 1 

14.  Of  our  Mifery  ;  of  the  Great  Afaults  of 
Satan  againß  Man  :  Alfo  where  it  is  that 
the  Devil  has  Power  30 

14.  How  the  Devil  has  gotten  Power  in  the 
outward  Dominion  :  Alfo  how  the  poor  fcul 
is  between  two  Dominions  in  the  Deep     49 

14.  How  the  fold  is  releafed  from  the  Devil 

14,  Of  the  feven  cords  of  the  Devil,  tvith 
which  he  holds  the  foul  faß  g  i 

14.  How  thofe  muß  do,  (to  -i^hmi  //5^?  Devil 
fets  all  the  fins  they  have  committed  before 
their  Eyes,)  that  the  Devil  may  be  faint 
and  weak  64 

14.  How  theTievW  betrays  the  foul.  Man  is 
the  Devir.f  beß  beloved  Lodging  6g 

1 4.  Where  it  is  that  the  Devil  has  power  $ut- 
wardly  6b 

1 6.  Heiv  the  Devil  overwhelms  the  foul  ter- 
ribly 7 

16.  In  what  Manner  the  Devi!  affatdts  the 
foul  in  its  fecurity  \  6 

17.  One  Alan  is  a  Devil  to  another  22 
2.  How  theXytvWs  loß  the  Light  of  Gad,  and 

novj  are  in  the  four  Forms  48 


Dd  2 


Chap. 


The  Contents  of  the  Threefold  Life. 

Devils.  Verfc.     Chap.  Doubtinp;. 


2.  How  the  Devils  came  into  the  Abyfs  of 

Hell  in  a  Moment  5  + 

^he  Devils  fiand  in  the  Wonders  of  God 

90 
16 


7.  Why  the  Devils  are  not  tranfitory 

7.  How  the  Devils  are  Eternal  Spirits  in  the 

fierce  Matrix,  and  are  a  Looking-Glafs  for 

Angels  and  Men  1 7 

7.  Whence  the  Original  of  the  Devils  is, 
wherein  all  Corporeity  does  conft,}  69 

8.  Hew  the  Devils  have  loß  the  TinHure 
ef  Meeknefs  :  They  have  no  palpable  Body 

39 

10.  Where  the  Devils  dwell :  How  the  world 
fcorns  all  Revelation  2  2 

11.  Of  the  Great  My  fiery  of  the  Anger,  and 
of  the  Devils :  Alfo  of  the  two  Dominions 
in  Man  :  Alfo  of  the  Totally  falfe  Soul's  Fi- 
guration, outwardly  courteous,  and  inwardly 
a  Devil,  which  fo  betrays  itfelf  42 

Divines. 
2 .  Phyficians  now  underfiand  not  the  Center  of 
Sulphur,  Mercury,  and  Sal ;  nor  do  the  Di- 
vines underfiayid  the  Spirit  of  the  Holy  Scrips 
tures  1 7 

Dodlrine. 

12.  Of  the  feed  which  the  Antichrifiian  De- 
vil has  fown  into  the  Dodrine  of  Chrifi 

16 

Doings. 

ij.  All  our  Doings  are  acceptable  to  God,  if 

they  are  not  falfe  or  wicked.  1-5 

Doubt.    Doubtful.    Doubting. 

7.  How  the  foul  is  kept  in  Doubt  by  leaning 

to  Opinion  6 

7.  It ^is  good  to  fee  with  our  own  Eyes,  other's 

Eyes  make  us  but  Doubt  ßß 

9.  //  is  a  great  fin  to  Doubt  of  the  Grace  of 
Cod  35 

13.  That  Men  ßould  not  Doubt  in  Prayer  : 
plain  infiruHion  ß6 

1 1 .  How  poor  fouls  fall  into  difirufi  and 
Doubt  98 

1 7.  Why  the  foul  is  Doubtful  in  Prayer       3 

4.  The  Mind  feo.rches  after  the  mofi  tnward 
Ground,  which  is  here  fi^own :  Alfo  how 
Doubting  comes  60 

1 1.  Whence  Doubting?»  Prayer  arifes:  fair 
Jnfiru£iien  57 


Verle. 

16.  In  the  zvcrd  Erden,  wbichfignifies  Earth, 
lie  many  hidden  Myfieries :  Alfo  concern- 
ing our  Doubting  in  Prayer ;  and  our  Mi- 

ßU  ,  59 

1 7.  How  the  Devil  brings  Doubting  into  tire 

foul,  and  makes  a  fevere  Judgment  of  God  4 
Driver. 

11.  A  SoKg  concerning  the  Fall  of  the  Driver,. 
who  has  fet  us  at  odds  1 1 4- 

Die.     Dies.     Dying-. 

1 8 .  How  a  child  in  the  Mother's  womb  is  at 
firfi  old  enough  to  Die.  Our  Limit  is  hidden 
in  us  1 3 

18.  The  Author  mufi  fpeak  hy  way  of  fmili' 
tude,  how  one  is  when  he  Dies  1 6 

12.  How  the  fimple  Dying  Man  knows  not 
whither  his  foul  fhall  go  26 

12.  Where  the  fimple  Dying  Man's  foul  re- 
mains; whence  Purgatory  is  framed;  where 
the  fouls  of  the  Deceivers  remain.  Note,  it 
is  wonderful  27 

Earth. 

5.  Out  of  what  the  Earth,  Stones,  and  Me- 
tals come  98 

6.  What  the  ^zx\!n.  fignifies  64 

9.  How  the  "E-zxth  fprings  in  its  own  Life  5? 

10.  Where  the  Devi  Is  dwell;  alfo  of  the 
wheeling  of  the  Globe  of  the  Earth,  an.i 
of  the  other  Planets  2  i  &c. 

M,  Of  the  longing  of  the  Earth,  why  if 
wheels,  or  is  wheeled  about  5 

J  I.  How  the  budding  forth  of  the  Earth- 
fprings  towards  the  Sun ;  alfo  of  the  indura- 
bility  of  the  fruits  of  the  Earth  6- 

11.0/  the  Matrix  of  the  Earth,  being  a  Cor- 
rupted Matrix  ^  what  it  was  before  the 
Fall        ^  8 

I  2 .  Whence  the  Divificns  among  all  people  of 
the  Earth  have  arifen  1 8 

Eat. 

18.  He  that  hungers,  let  him  Eat ;  and  he  that 
thirfis,  let  him  drink  without  Money       c,  5 
Elders. 

5.  Of  the  Glaffy  Sea  before  the  Seats  of  the 
Elders  10 

9.  What  the  feven  Spirits  are,  (where  the 
Son  of  Man  fiands,)  and  a^fo  the  Four 
and  Twenty  Elders  before  the  Throne  of 
Cod  80 


The  Contents  of  the  Tl^reefold  Life. 


Chap.                  Eleflion.  Veife. 

7.  IVhenci  the  Eledion  of  the  Children  of 

Cod  comes  ^^ 

7.  Of  the  Eledion  among  the  Children  of 

.7#  45 

7.  The  Eledion  is  not  ordained  from  Eternity 
in  Cod  46 

Element.     Elements. 

5.  Out  of  what  the  Element  of  IVaier  is 
created  1  \ 

5.  How  the  fruit  gets  its  Ornament,  and  how 
atl  is  like  a  wrejlling,  viz.  in  the  pure  Ele- 
ment 54 

5.  Out  of  what  the  four  Elements  have  pro- 
ceeded 105 

5.  How  Cod's  Spirit  drove  forth  the  four  E- 
lements  that  have  appeared  as  a  peculiar 
Principle  106 

5.  How  the  four  Elements  are  in  one  pure 
Element  n8 

5.  fP'hy  all  that  live  in  the  four  Elements 
)nuß  corrupt  1 2  c 

6.  Whence  the  ßirring  of  the  Elements  ari- 
fes  50 

11.  How  evil  Men  kindle  the  Elements  : 
Alfo  how  the  Anger  it-ills  to  devour,  which 
the  Prophets  foretold  39 

13.  How  the  fubfiantialily  of  the  Earth  pro- 
ceeds from  the  other  three  Elements       26 
Employment. 
1 7.  Man  may  ufe  what  innocent  Employment 
he  will  to  get  his  living  with  1 6 

Enemies. 

1 2.  Our  worß  Enemy  is  in  our  Eofom  :  Alfo 
direTiion  how  we  ought  to  walk  44 

I  2 .  Plow  Men  may  defend  themfelves  againß 
their  Enemies,  and  not  difpknfe  Cod     42 

16.  How  the  foul  is  encompaffed  with  Ene- 
mies 5 
FiTences. 

1.  Whence  multiplicity  of  Eflences  or  facul- 
ties arife  3 1 

2.  Hozv  the  wheel  of  the  Eflences  ßands 
trembling  70 

3.  Of  the  wheel  of  the  Eflences,  whence  the 
Fire  proceeds  9 

3.  How  all  H^enct^  which  have  laid  hold  of 
the  Light,  flandin  the firß generating  Will  1 1 
tternal.     Eternity, 

6.  Whet  is  Eternal,  and  what  is  not  Eter- 
nal 42 


Chap.  Eternity.  Verle. 

18.  That  which  is  proceeded  out  of  the  Eter- 
nity, is  of  an  Eternal  kind  1 6 

14.  How  /Z),?  Eternity  is  revealed  36 

Eve. 

7.  What  moved  Eve  to  eat  of  the  fruit      4  8 

13.  How  Mother  Eve  was  deceived  in  her 
Opinion  55 

Evil. 

3.  In  thefe  Writings  may  he  found,  whence 
Evil  proceeds  25 

9.  The  Evil  as  well  as  the  Cood  is  ufeful  13 

1 3 .  Hoiv  the  good  Oil  is  poifcn  to  the  Evil  50 

14.  God  created  nothing  evil  40 

15.  Delight  in  Evil  is  the  Devil's  chain  and 
fetters  6 

1 8 .  How  by  the  ßr iking  of  the  right  Ham- 
mer, the  Good  overcomes  the  Evil  49 
Excommunication. 

12.  Of  thofe  that  are  curfed  with  Excom- 
munication defervedly  :  Alfo  of  thofe  that 
are  curfed  for  the  truth's  fake  8 

13.  Of  the  Church's  Reproof  and  Excommu- 
nication :  He  that  reproves  and  Excom- 
municates in  the  wrong,  is  himfelf  Excom- 
municate 9 

Explanation. 
2.  The   Explanation  of   the  word  Sulphur 

2.  The  Explanation  of  the  words  Sulphur, 
Mercurius,  and  Sal  41,  42,  43 

2.  An  Explanation  of  thefe  words  :  In  the 
Beginning  was  the  Word  60 

5.  An  Explanation  of  that  Text :  We  have 
piped  to  you,  and  you  have  not  danced     8 

I  r.  A  plain  Explanation  of  thefe  Words  of 
Chriß  :  When  the  unclean  Spirit  goes  cut 
of  a  Man,  it  zvanders  through  dry  Places, 
&c.  59 

1 4.  An  Explanation  of  thofe  words  of  Chriß : 
A  Camel  may  fooner  go  through  the  Eye  of  a 
Needle,  than  a  rich  Man  enter  into  the  King  • 
dorn  of  Heaven :  Alfo  what  the  Devil's 
Triumphant  Chariot  is  45 

1 6.  To  what  this  Explanation  tends  1 
1 6.  The  Author's  Explanation  of  thefe  Words : 

Before  they  called,  I  heard  them  1 1 

16.  An  Explanation  of  the  Word  Fom,  or 

from.     Hew  the  foul  grows  as  aßalk  out 

of  the  Root :  Awonderful  defcription  of  the 
foul  84 


The  Contents  of  the  Threefold  Life, 


Chap,  Explanation.  Vcrfe. 

l6.  F//>'/r^^r  Explanation  0/  Nature,  and  of 

the  foul,  hy  thefimilitudeof  Fire     85,  86 

Faitli. 

I  o.  Concerning  the  Lies  of  thofe  that  fpeak 

from  their  own  conceit:  Alfo  whence  the 

firife  about  Faith  and  Religion  proceeds 

II.  A  Saying  to  the  Sophißers,  who  of  Opi- 
mons.make  Articles  of  Faith;  There  is 
Herefy  in  every  Opitiion :  Men  muß  cleave 
to  the  Living  Word  8 1 

\ir.  Of  the  dead  Faith,  and  of  the  trtte  Faith 

8,  9 

l€.  What  we  attain  in  Prayer :  What  the 
fstlahle  men  in  Amenßgnlfies :  What  Faith 
is :  How  Prayer  comprehends  two  things  gy 
■'     '  Fall. 

5.  What  the  heavy  Fall  of  Adam  was     120 

I  r .  Of  Adam^s  wifdom,  ornament,  clothing, 
and  members  before  his  Fall :  How  he  ivent 
out  from  God,  and  caufed  the  Creation  of 
the  Tree  Good  and  Evil  2 1 

1 1 .  How  the  Devil  blowed  up  Adanz's  Lufl. 
Adam's  condition  after  the  Fall  22 

Father. 

1.  The  fpeaker  is  the  Father  of  the  Word. 
The  Abyfs  of  Hell  fiands  in  the  Center  of 
the  Father  39 

2.  Of  the  Fathsr^s  Will  to  generate  his  Son 
or  Word  61 

2.  How  God  the   Father  is  without  Name 

76 

2.  How  God  the  Father  comprehends  his  will 
out  of  nothing,  but  only  out  of  himfelf. 
How  the  Genetrix  is  to  be  underßooä,  whcrer 
in  the  Ejfence  is  generated  7  7 

4.  Whence  the  Father  has  the  Name  Father 

64 

4.  7*^1?  Mind  in  the  Father  in  Nature,  but, 
not  in  the  Liberty,  is  like  the  Mind  of  Man 

65 

5.  When  the  Father  fpcaketh  or  generates  the 
Word  40 

7.  How  God  the  Father  is  all  in  Nature,  both 
Love  and  Wrath  62 

16.  How  we  ßouJdgo  with  earneßncfs  to  the 
Father  of  the  loß  Prodigal  Son  1 9 

1 6.  How  the  Fatlxer  rejoices  at  the  finding 
ef  the  Loß  Son  22 


Chap.  Father.  Vcrfc. 

16.  How  the  Father  entertains  the  Loß  Sou 

17.  How  we  go  to  our  true  Father,  and  be- 
come his  children  i  ■ 

Flat. 
7.  How  the  Water  is  become  ma/erial.     The 
working  of  the  Fiat  7 1 

9.  How  the  Spirit  of  God  drives  the  Fiat 

Figure. 
5.  IVhen  God ßall  be  manifeßed,  //j^  Figure 

of  cve>y  Thing  remains  Eternally  1 2  2 

5.  The  Beaßs  after  the  Laß  Day  get  no  Bodies 

more,  but  the  Figure  of  th-:  Ekmentaiy 

Jubßance  remains  131 

9.  Wloy  the  Figure  of  all  kinds  of  Creatures 

muß  rentain  in  Eternity  60 

9.  How  God  has  manifejled  hiwfelf  in.  a  figu- 
rative/örw  in  the  Great  Wonders  of  God  62 

10.  HcwtheFioxxrtoftbeJVillßandsin  the 
Deftre :  /Ufo  of  the  Creation  1 2 

18.  The  Image  has ßocd  from  Eternity,  as  a, 
Figure  in  a  Dream  1 8 

Fire. 

2 .  yf  recital  of  the  original  of  the  Fire        69 

4.  Of  the  Fire  of  the  Liberty:  How  Death 

affords  Weight :  How  the  Anguißp  becomes 

material  14 

4.  Without  Fire  there  is  no  Body  has  any  feel' 

5.  Of  the  original  of  the  Fixz,  and  of  the  Air 
or  Wind  103 

5.  How  the  property  of  the  Water  holds  the 
F\rc  captive  104 

7.  The  eternal  Nature,  and  the  eternal  Li- 
berty, are  reprefented  by  the  Fire  65 

7.  How  the  Alatrix  of  the  Water  holds  the 
Fire  Captive  70 

8.  How  the  Fire  devours  the  Subßantiality 

3,3 

8.  How  the  Subßantiality  flies  cut  from  the 

Fire  again  34 

8 .  Of  the  Twofold  Fire  4 1 

9.  A  dcfcription  of  the  eighth  Niimpcr,  viz, 
the  Fire  8q 

I  o.  The  Author ßows  us  thx  Myfleriiim  Mag^ 
num.  The  Fire  is  the  eighth  Number.  Alfo 
a  dcfcription  of  the  Fire  27 

10.  The  maß  inward  TinSlure  is  ipe  nintb) 


The  Contents  of  the  Threefold  Life. 


Chap.  Fire.  Verfe. 

Number ;  the  tenth  Number  is  the  eternal 
Fire  of  Cody  ivith  a  Konderful  defer iption 
of  it  28 

r  I .  What  Fire  that  is  which  will  »ielt  anväy 
the  Stones  and  Earth  16 

1 1 .  Hozv  all  muß  pafs  through  the  Fire,  and 
the  floor  mufi  be  purged  2  8 

14.  How  the  foul  mufl  pafs  through  the  Fire, 
viz.  the  eighth  Form,  or  the  Law  of  Mofes 

FlafTi. 
2.  The  Flafh  is  free  from  Nature  25 

2.  The  Flafh  is  the  third  Form  28 

Flefli. 

J  I.  We  are  all  one  Fleih,  foul,  and  fpirit  69 

i  I .  How  the  Flerti  that  in  Adam   became 

Earth,  became  Heaven  again  7 1 

II,  How  Chriß's  Soul  and  Flefh  is  our  Soiil 

and  Flefli :  Jlfo  how  we  live  in  Chrifl    72 

Form.     Forms. 

2.  Harß,  four,  tart,  flern,  fierce  attrailion 

is  the  firjl  Form.  32 

2.  Bitter  Sting  is  the  fecond  Form  33 

2.  The  Flafh  of  Liberty  is  the  third  Form 

34 
2.  What  makes  the  third  Form  /;;  Nature 

35 
2.  What  is  called  the  fourth  Form  in  Nature 

36 

2.  How  the  fifth  Form  7-ifes  up  y^ 
2;  How  the  fifth  Form  is  the  true  Original  of 

Life  74 

3.  How  the  fix  th  Form  in  Nature  is  genera- 
ted 13 

3.  0/  /^i?  feventh  Form  0/  /y&f  eternal  Na- 
ture 29 

1.  The  two  firß  Forms,  four  and  bitter,  are 
the  original  of  every  Thing,  and  the  eternal 
will  is  the  Mother  of  them  28 

2.  How  the  two  firß  Forms  hold  the  Center 

20 

2.  Hozv  the  two  Forms  without  the  other  are 

in  Great  Anguifl)  2 1 

2.  Further  of  the  working  of  the  four  Forms 

47 
1.  The  Author  willßow  the  Three  other  hea- 
venly Forms  that  are  generated  out  of  the 
firß  four  Forms  6^ 

5.  A  mention  of  the  fevenFo^mi  13 


Chap.  Forms.  Verfe. 

14"  A  inention  of  the  four  Forms  that  contain 
the  original  of  Nature  31 

Forfaken. 

17.  He  that  lets  go  what  will  not  willingly 
fiay,  will  not  be  Foriaken  of  God        28 

Fruit. 

18.  Man  is  a  root  in  the  field  of  God:  What 
Fruit  belongs  to  God's  Table,  and  what  to 
the  wrathful  Mother  52 

18.  As  a  Fruit grczvs,  fo  it  taßes  S3 

Furious. 
18.  Hozi}  can  one  Furious  P  erf  on  appeafe  a- 
nother  Furious  Pcrfon  45 

Garden. 
1 1.  How  we  walk  under  the  Fig-tree  in  the 
G  arden  0/  Rofes  1 1 3 

Generator.     Genetrix. 
2 .  Wherefore  the  Generator  of  the  Word  is 
called  Father  88 

1.  The  Genetrix  is  a  Darknefs :  The  Birth  of 
the  Eternal  Being  ^5. 

2.  The  Ground  of  the  Genetrix,  and  Circle 
of  Life  I: 

2 .  Hozv  all  is  generated  out  of  the  Genetrix. 
Of  the  eternal  Word,  and  of  the  Name  God 

6 

4.  Of  the  Properties  in  the  Genetrix,  or  the 
eternal  Mother  ^^ 

1 1 .  Mention  co>Kcrning  the  Being  of  all  Be- 
ings. Of  the  Genetrix,  and  of  the  Three 
Kingdoms  i 

13.  How  the  Mother,  the  Genetrix,  defires 
to  generate  a  young  Son  in  her  old  age     53 

16.  How  the  Genetrix  of  the  anger  of  Godi 
and  the  Genetrix  of  the  outzvard  Nature^ 
are  working  in  this  outward  Life  90 

Gifts. 

J  2 .  How  one  foul  ßoall  rejoice  in  the  Gifts  of 
another  3 

God. 

1.  None  can  know  God  rightly  without  the 
Spirit  of  God  46 

1.  Azvarning  not  to  feek  God  only  above  the 
Stars  47 

2.  How  God  is^a  ccnfiiming  Firs  58 
2.  Hoiv  Alen  ßoall  [peak  rightly  of  God    68 

God  is  vjithout  Beginning  :  His  Word  hai 
an  eternal  unfearchable  Beginning,  and  is 
tightly  called  a  Pcrfon  a 


:>• 


The  Contents  of  the  Threefold  Life. 


Chap.  God.  Verfe. 

3.  "I'he  Author  tells  the  Reader ^  that  he  means 
not  tti;o,  but  one  God  1 6 

5.  fVe  muß  lodge  in  Heaven  with  Godi,  cr  in 

Hell  with  the  Devils  2  7 

5.  A  dire  "ion  hovj  to  find  and  fee  God  3 1 
■5 .  Hov)  we  are  not  able  to  know  any  thing  of 

God  51 

5.   How  God  is  manifefled  in  a  crealurely 

Form  by  the  Angelical  IVorld  60 

5.  The  A.  B.C.   Scholars  reach  the  deep  of 

God:  Their  fpeech  is  various  73 

5.  What  is  truly  called  lifting  one's  felf  above 

God  76 

5.  Why  we  cannot  fee  the  Kingdom  of  God 

119 

6.  By  what  we  may  know  that  we  are  the 
Children  of  God  3 

6.  JVe  are  Gods  in  God  :  Alfo  why  a  Beafl 

cannot  fpeak  4 

6.  How  God  is  found  of  them  that  fought  him 

not  24 

6.  How  God  /j  z«  Ki,  and  we  zvithout  God, 

<z«^  how  we  enter  into  God  3  r 

6.  Notbivg  is  from  eternity^  and  in  eternity., 

but  God  '   45 

6.  IP'by  God  became  Man.  IFithout  the  New 
Birth  all  is  loß  61 

7.  What  are  the  right  means  to  fee  the  King- 
dom <?/  God  4 

7.  God  moves  himfelf  MO  more  but  Thrice    19 

7.  Thefirß,fecondi  a?!d  third  Moving  of  God 

20, 21, 22 

S.  God,  and  all  heavenly  properties,  arc  but 
one  Body  4 

Govern.     Government- 

18.  Thefpirit  of  God,  and  not  the  Old  Mvi, 
fljoidd  Govern  -.  There  is  a  titwf old  fee  king 
in  the  foul :  Afo  of  the  true  Life  of  the 
Soul  48 

4.  V/hat  Government  there  was  before  the 
Time  of  the  Angelical  World  56 

4.  The  Spirits  are  inccmprchenfible  to  us.  The 
Author  will fidow  us  the  Government  of 
Heaven  further,  and  then  tie  Government 
of  Man  57 

I'i.  A  wonderful difcourfe  concerning  the  Rife 
and  Fall  if  a  Kingdom,  Government,  Do- 
minion, er  Religio?!  47 

17.  A'l  in  this  world  is  but  mere  Foppery; 


Chap.  Government.  Verfe. 

Alfo  of  the  Government  of  the  Potentates, 
and  the  Government  of  fuch  as  fear  God  20 
Heart,, 

4.  The  Eternal  Effence  dcjires  a  Number  or 
Li  rait :  The  Heart  of  God  is  the  End  of 
Nature  i  o 

4  What  is  neceffary  to  the  attaining  of  the 
Htan  of  God  47 

4.  The  Principle  of  the  Heart  of  God  changes 
not  49 

5.  Wherefore  the  Word  is  the  Heart  of  God 

5.  Why  the  Body  muß  pafs  away,  and  the 
foul  not ;  and  why  the  Heart  of  Gvd  muß 
become  Man  1 39 

6.  The  form  of  the  Heart  of  God  defcribed  by 
thefimilitude  of  a  Rainbow  68 

7.  If  the  Heart  of  God  had  not  become  Man, 
the  Image  of  the  Number  Three,  or  the 
Eternal  Virgin,  had  not  been  known  to  the 
Angels  24 

9.  How  the  Heart  is  in  anxiety  90 

Heathen. 

6.  A  falfe  Chrißian  is  without  God,  as  well 
as  a  wickedUtathen  20 

11.  God's  will ßands  open  to  all  Men  :  Alfo 
how  an  Heathen  may  be  faved  80 

Heaven.     Heavens. 

4.  Wherein  the  Kingdom  of  Heaven,  and  the 
Angelical  World  conftfls  6z 

5.  Of  the  outward  Htaven  6j 
5.  How  we  ought  to  be,  that  we  may  come  into 

the  Kingdom  of  Heaven  71 

7.  The  Strife  about  the  Kingdom  0/ Heaven, 
and  tl  e  Kingdom  of  Hell  34 

12.  What  there  is  in  the  Kingdom  ^/Heaven 

4 

12.  We ßard between  Hezven  and  Hell,  and 

ßall  become  either  an  Angel  or  Devil      48 
14.  IF  hat  Men  muß  do  to  fee  the  Kingdom  of 

Heaven  1 1 

18.  In  the  Heaven  there  is  nothing  New     51 
12.  He  bids  the  We.a.\tns  rejoice  :  The  praife 

of  the  Lordgces  over  all  Mountaii:s         j  i 
Hell. 
2 .  Th  e  Ground  c/  H  e  1 1 ,  and  of  Evil  8 

2.  Tie  Condition  <?/  Hell,  and  of  the  damned 

iu  the  four  Fcrms  50 

2.  Hiw 


The  Contents  of  the  Threefold  Life, 


Chap.  Hell.  Verfe. 

a.  Hoiu  Hell  is  not  limited^  nor  circumfcribed 
by  Place  51 

Ä.  Cod  made  «0  Hell,  or  peculiar  feveral Place 
to  Torment  the  Angels  and  Men  in        53 

8.  What  is  Lucifer's  Hell  45 

14.  God  has  created  no  Hell,  nor  Devil: 
what  is  the  Devil's  Hell,  and  the  Proper- 
ty of  it  41 
Herefy.      Heretick. 

11.  There  is  He  rely  in  every  Opinion :  Men 
muß  cleave  to  the  living  IVord  8  r 

3.  Hew  one  calls  another  on  Heretick  in  their 
deviliß  Difputation  8  2 

Hidden. 

2.  That  which  was  hidden  to  the  Heathen, 

and isßÜl  hidden,  ß:all  be  revealed      39 
Holy  Ghoft. 

3.  How  the  Apofiles  received  the  Holy  Ghoft 
in  Love,  but  not  in  Contention  and  Scorn 

89 

4.  Of  the  Holy  Ghoft,  which  is  the  Spirit 

Mercuritis  in  the  divine  Nature,  which  is 
the  Sound  that  makes  the  U^ill  manifeß   7  2 

.4.  A  Comparifon  between  the  Holy  Ghoft 
and  the  Spirit  and  Life  of  Man  S3 

.5.  God  fills  all;  and  feeing  the  Holy  Gholl 
goeth  out  from  the  Father,  the  Mind  aßs 
whither  does  it  go  9 

5.  How  God  dwells  iri  Heaven;  alfo  how  the 
Holy  Ghoft  proceeds  1 4 

12.  How  Men  may  get  the  Holy  Ghoft  41 
_j6.  //  is  not  the  Father  but  the  Holy  Ghoft 

that  meets  the  crying  Soul  15 
Hypocrites. 

2.  A  warning  to  the  Hypocrites,  and  thofe 
that  are  Learned  in  the  Letter  2 

J  I.  Of  the  Generation  of  the  falfe  Hypocrite, 
and  of  his  behaviour  33 

Image. 

3.  We  are  the  exprefs  Image  of  God;  why 
the  Father  has  Regenerated  us  in  Chrifi 

49 

6.  How  the  Spirit  created  the  Subßar.tialtty 

into  an  Image,  and  how  the  Image ßood  in 

the  Angelical  fVorld  51 

6.  What  Properties  were  in  the  Image  52 
ti.  How  the  Image  was  a  whole  Similitude  of 

the  eternal  Stibftance  5^ 

6.  A  comparifon  of  the  Fall  of  Lucifer  with 

the  Fall  of  the  Image  or  Adam  54 


Chap.  Image.  Verfc. 

.6.  How  the  Image  awakened  the  Property  of 

Anger,  and  be  came  the  Image  of  a  Serpent 

0.  How  the  Regenerate  put  on  the-  eternal 


Image 


IS 


7.  How  the  Image  doatcd  on  this  World,  as 
Lucifer  did  on  the  Matrix  of  Nature. 
Adani's  Pozvcr  before  the  Fall  2  6 

7.  The  horrible  Blafphemy  whereby  the  Serpent 
by  the  Image  Blafphemts  the  Spirit  of 
God  61 

9.  What  the  Image  in  the  Revelation,  and  the 
Crown  fignify  j^ 

11.  What  caufed  God  to  create  his  Imzge  14 
18.  Hfiw  the  Image  attained  Effence  or  Sub- 

ßance  in  the  Moving  of  the  Father         19 
Incomprehenfible. 
18.  Nothing  is  Incomprehenfible  to  the  Mo- 
ther of  Nature  3 

Joy. 

I.  Of  the  Joy  in  the  divine  Life  18 
5.  How  every  one  fhall  have  Joy  or  Sorrow  of 

that  which  is  his  133 

12.  What  we  muß  chufe,  that  we  may  have 
eternal  Joy  therein  2 

14.  The  Anger  in  the  Kingdom  of  God  is  the 
great  wonderous  Joy  70 

17.  How  the  Angels  ajid  Souls  have  Joy  of  one 
another's  Clarity,  Brightnefs,  or  Lüfter    1 S 

1 8.  Of  the  Joy  of  the  Soul  that  fears  God  30 

J.udgeth.     Judgment. 
S.  He  that  fees  not  jnAgtth.  amifs  3  5 

5.  What  the  Laß  Judgment- Di^y  is        130 

8,  How  our  Bodies  at  the  Laß  Day  of  Judg- 
fhent  muß  come  forth  again  74 

8.  The  Judgment  of  the  Spirits  of  Perdition ; 
alfo  whoßall  execute  the  Judgment       js 

8 .  Of  thofe  thatßall  be  altve  at  the  laß  Hom- 
o/the Judgment  7S 

I I ,  The  Difcourfe  between  the  wife  andfoclijh 
Virgvis  in  the  Judgment  29 

12,  fuß  advice  to  have  the  Judgment  of 
Gad  before  our  Eyes  58 

15.  How  it  ß all  be  with  the  Superior  and  in- 
ferior in  Judgment  i  z 

Kingdom, 
14.  How  we  muß  be  prepared,  if  we  willwdlk 
in  the  narrow  Way  to  the  Kingdom  ef 
Cod  7 

E  c 


The  Contents  of  the  ^threefold  Life. 


Chap.  Verfe. 

Know.    Knowers.    Knowing.  Knov/ledge. 

1 8 .  "^he  Author  relates  bow  he  can  know  thefe 

things  I 

13.  Hc-jj  the  Kivgdom  of  Hcoscen  remains 
hid  to  the  Knowers  that  are  net  Doers 

51 

14.  I'ht  Devil  is  not  over  come  by  knowing 

rnu:h  and  dijfuting  5 

I.  None  can  come  to  the  Knowledge  of  the 
Ejfence  of  Cod,  but  hy  Grace  2  o 

3.  Every  one  may  find  the  Author's  Know- 
ledge in  himfelf  7 

5.  7 he  Author  having  this  Yino'ViltA"^,  can- 
not be  fdent  2 

6.  y&'j  Knowledge  is  not  born  of  the  luif- 
dom  of  this  ivorld  6 

y.  The  Author  ivill  fpeak  from  his  Know- 
ledge, not  Opinion  54 

14.  JFherein  our  flrivingfor  the  highefi  good 
conßßs,  not  in  the  fivord,  ncr  in  much 
Knowledge  3 

1 6.  fFhat  is  requifite  and  neceffary  for  us  that 
•use  may  attain  the  Knowledge  of  the  King- 
dom of  God :  Alfo  how  ive  are  deceived  in 
the  oulivard  Rerfon  3  i 

Lamb. 

3.  How  the  Lamb  took  the  Bock.  He  who 
underßands  not  this,  is  under  the  Seals    79 

6.  How  Men  muß  go  to  the  Lamb,  and  fly 
from  the  Bcaß  1 5 

13.  How  Cbriß gave  the  true  Pafchal  Lamb 
to  his  Apoßles,  viz.  his  heavenly  flefh  and 
blood  1 2 

Language. 

3.  What  is  ttnderftood  in  the  word  Tervarius 
in  the  Language  of  Nature  1 7 

3.  JFhat  is  underßood  in  the  word  Ternoj-ius 
Sanifus  in  the  Language  of  Nature       18 

4.  Wliat  IS  meant  by  the  Word  S chuff,  or 
Created,  in  the  Language  of  Nature  :  A 
Subßance  may  proceed  out  of  a  Thought 

30 

5.  He  ßcjüs  what  the  Creation  of  God  was 
by  r^t*^ Language  of  Nature  84 

5.  In  the  Languages  of  all  Nations  the 
Language  of  Nature  may  be  underßood: 
Adam  in  Innocence  underßood  the  Lan- 
guage of  NaturCy  in  his  Fall  ws  loß  it, 
gjid  attain  it  again  in  Chriß  §5. 


Chap.  Language.  Verfc. 

5.  It  is  not  good  that  the  unregenerate  Man 
ßwuld  know  the  I  anguage  of  Nature, 
Kvhich  contains  the  fecrets  of  the  Creation 

5.  Adifcourfe  according  to  the  Language  ef 
Nature  upon  the  Word  Schuff,  which  ßg- 
nifies  created  88 

5.  Further  of  the  l^zn^mge.  of  Nature     93 
5 .  As  the  Mouth  forms  the  Word  Schuff,  ac- 
cording to  the  Language  of  Nature,  fg 
was  the  Creation  formed  i  o  i 

8.  Of  the  Word  Ternarius  SanSius,  in  the 
Language  of  Nature  3 

9.  How  God  fcparated  the  Water  and  the 
Earth.  The  Word  Meer,  [or  Sea,]  in  the 
l-tLrigüigt  of  Nature,  isa  fcornto  Devils 

57 
9 .  Out  of  what  the  Seventy-two  Languages 

proceed,  which  fignify  babel  77 

1 6.  Of  the  mo.l  excellent  underßanding  which 
the  Lord^s  Prayer  has  in  the  Language  of 
Nature  39 

x6.  An  Explanation  of  the  Word  Glauben  [or 

Believing]  /» /^j^  Language  of  Nature,  in 

the  Power  of  God,  there  is  no  Confuming 

property   '  91 

Lazarus. 

1 6.  Of  Chriß^s  Prayer  when  be  raifed  Laza- 
rus I  2 

16.  How  Lazarus  was  raifed;    and  how  we 
ßiall  hear  the  voice  at  the  Laß  fudgme7it- 
Day  :  All  fouls  are  as  it  were  one  foul    13 
Learned.     Learning. 

1 .  The  Learned  have  only  the  Hißcry  of  the 
Saints  42 

3.  JFhy  the  Learned  contemn  ßmple  Lcwli- 
nefs  51 

3.  Why  the  Learned  in  Rcafcn  contemn  the 
Commandments  of  God,  and  have  gainfayed 
them  52 

3.  How  Laymen  or  the  Vulgar  dance  after 
the  Pipe  of  the  Learned  84 

5.  Of  thofe  who  boaft  themf elves  to  be  Maß  er s 
and  Learned  75 

1 3 .  Hew  the  Conceits  that  are  built  upon  the 
Doctrine  of  the  Learned  are  deceitful    56 

1 6.  Ihe  Doctor  is  admomfhed  tofeek  what  the 
true  DoElorfhip  in  the  Holy  Ghoß  is.  Out- 
ward Learning  is  but  afhadcw  63 


The  Contents  of  xhz  Threefold  Lifii' 


Chap.  Letters.  Verfe. 

9.  Of  the  four  and  twenty  Letters,  their  tivo- 
f old  property,  evil  and  gcod  'j6 

Liberty. 

2 .  Ho'wboth  the  Liberty  andthe  fierce ßrength 
are  in  the  Fire  2  4 

2.  7 be  Liberty  without,  and  beyond  Nature, 
is  God  the  Father  :  Alfo  how  God  is  Al- 
mighty 26 

9.  JFhat  the  Liberty  without  Nature  is  : 
Alfo  how  the  Center  of  the  third  Principle 
has  generated  it f elf  8  2 

Life. 

I.  Life  is  a  burning  Fire  that  goes  out  if  it 
has  no  fuel  3 

I .  The  Divine  Life  of  the  foul  watits  food 

5 
I.  Every  Life  de/ires  its  Mother  for  food    6 

I ,  JVberein  the  tranfitoiy  Life  confifis  :  The 
Soul's  Life  Eternal  7 

I .  fFhence  the  Life  of  the  foul  proceeds         8. 

I.  The  Threefold  Life  is  not  divided:  How 
God  the  Father  is  ail  9 

1 .  A  Conftderaiion  whence  Life  and  Death 
comes,    offered  to  the  Mind  36 

2.  Of  the  breaking  andraißng  up  of  Life   16 
5.  How  the  bloffom  of  Life  fprings  up  in  the 

Tincture  :  Alfo  bow  every  Life  eats  of  its 
own  Mother  2  2 

5.  Hotv  the  fierce  Might  manages  its  order 
after  an  heavenly  Manner.  We  have  Life 
and  Death  before  us  63 

5.  After  this  Life  there  is  no  Alteration,  tilt 
the  End  of  this  M'^orWs  Time  i  2  9 

5.  That  which  proceeds  out  of  the  Center  of 
the  Eternal  Life  continues :  Alfo  how  all 
words  and  works  continue  1 3  2 

6.  Of  a  twofold  property  in  the  Eternal  Life, 
Joy  and  Pain  6^ 

6.  How  all  rules  in  and  over  our  Earthly  Life 

8.  Of  the  Temporary  Spirit's  Life,  and  of  the 
Eternal  Spirit's  Life,  and  Government  in 
thisJVorld  ■     I 

8.  Of  the  Fire  of  the  Life  of  Eternity.  Of 
the  Eternal  Earth,  or  Subßantiality         2 

8 .  Of  our  ability  to  go  out  of  this  dangerous 
Life  into  the  Eternal  Life  16 

%.  Of  our  longing  after  an  incorruptible  Life 

29 


Chap,  Life.;  Verfc, 

8.  Every  Life  defiresiis  Moiher,  er  the  beß 
that  is  in  its  own  Center  90 

8.  IVhat  is  the  right  Life  in  every  Life  ; 
How  Nature  reaches  after  the  Liberty     3  r' 

8.  The  Deep  of  the  IV or  Id  has  fuch  a  Lifq 
as  the  other  Creatures  have  \o 

8 .  How  the  Light  or  Elementary  Life  in  heaßs 
is  fimple  5<> 

8.  How  the  Elementary  Life  in  Man  is  Two- 
fold _    5r 

8.  How  there  is  another  TinP.ure  cr  Life  in 
the  LJ\it  of  this  world       '  53' 

8.  What  the  outward  Life  deßres  5+ 

8.  Of  the  fecond  Motion  or  Life  in  Man  5S 

9.  Whence  every  Government  in  every  Life  Ik, 
this  World  proceeds  107" 

13.  Of  a  twofold  Life  that  a  Child  gets  m 
the  Conception,  viz:  the  two  TinSiures  cor- 
rupted in  Adam  ^^ 

14.  What'  we  muß  do  if  we  dejire  to  ferve 
God.  The  Li-mi t  of  our  Life  «  fet  in  the 
Mother's  Womb  (^ 

14.  A  fijort  Explanation  of  the  Threefold 
Life  in  Man  ■  46 

14.  How  the  Three  Lives  in  Adam  were 
pleafing  to  God  47 " 

14.  Flow  the  third  Life,  through  the  fubtlety 
of  the  Devil,   did  get  the  predominance; 

48 

14.  After  this  hik-time  there  is  no  Remedy : 
If  we  make  ourfelves  either  an  Angel,  or 
a  Devil,  that  we  are,  and  remain         -72 

15.  They  that  will  find  their  own  Lä£c  and 
their  Children  in  Heaven,  muß  lofe  them  in 
this  world  24^ 

17.  How  the  outward  Life  conßßs  of  three 
Parts  13 

iS.  Hozv  Enoch,  Elijah,  and  Mofes,  are  en- 
tered into  the  Paradi/ical  Life  5 

1 8.  How  Saturn  leaves  the  V'xi'i    ■  12 
1 8.  The  Danger  in  the  outward  L  ife.     The 

.  feed  is  hatched',  and  brought  forth  out  of 
three  Mothers  -  - 1 4. 

Light. 

1.  How  the  Light  and  Life  of  God  come  in- 
to the  foul  15 

2.  How  the  fifth  Foi'm  is  the  true  original  of 
Life.  How  the  Light  fbines  in  the  Dark- 
ntfs,  and  yet  the  Darknefs  remains  74 

E  e  2 


The  Contents  of  the  ^Threefold  Life, 


Chap. 


Light. 


Hovo  the  "Lighißanäs  oppoßte  to  the  Bark- 

nefs,  itit  the  Light  13  chief  89 

4.  The  Longing  of  God  has  created  all  things 

to  the  Light,  and  not  to  the  Barknefs  16 
4.  The  Light  conßßs  in  the  Meeknefs^  and 

dwells  in  the  Liberty  63 

j>.  How  the  Light  is  the  Lave,  and  hozv  the 

Fire  is  a  caufe  of  the  Light  6^ 

8.  Of  the  Light  of  the  Majefly,  and  of  the 
Light  of  the  Life  of  the  Creatures  5 

g.  IVe  ßjould  not'  bury  our  received  Talent  in 
the  Earth,  but  fet  our  Light  upn  a  Table 

3 

9.  Of  the  manifeßation  of  the  "Light         p 

14.  If  hence  the  outxvard  Light  or  TFifdont 

ay  if  es  37 

Lily. 

14.  What  Lily  it'  is  the  Devil  is  not  willing 

to  fmell  of  1 6 

Limit. 

2.  The  Limit  0/  the  Eternal  Beatb  29 

Love. 
How  Love  is  the  death  of  the  fierce  ivrath 

86 
The  fountain  of  Love  is  the  overcoming 
of  the  fierce  might  92 

3.  Of  the  birth  of  the  kind  Love,  and  of  the 
ffxth  Form  of  Nature,  wherein  the  five 

Senfes  are  to  be  found.    God  maketb  the 
Cenetrix  i 

3.  How  the  fpurnefs  parpens  it f elf  in  the 
Love  14 

J  2 .  A  friendly  Invitation  to  Love  and  Concord 

10 

12.  Wherewith  we  are  well-plea/ing  to  the 
Maß  High,  by  feeking  every  one  with  our 
Love.     Much  Knowledge  is  not  profitable 

3Ö 
l.uafer. 

4.  Of  the  heavy  Fall  of  Lucifer  33 
4.  The  Mi7id  aßs  what  moved  Lucifer  to  fall 

34 

j(.  Whence  the  fuperior  principal  Bominion 
comes.  In  the  Matrix  the  Purpofe  and  I- 
magination  of  Lucifer  is  to  be  underßood 

38 

^f,  The  caufe  of  the  pride  of  Lucifer,  and  his 

angels  40 

4>  Lucifer  was  created  in  the  fourth  Form  of 


a. 


2. 


Verfe.     Chap.  Lucifer.'  Vetlfe; 

the  Matrix,  where  Love  and  Anger  ßand 

oppoßte  41 

4.  The  Beßre  of  Love  is  generated  in  Humt" 

lity,  which  was  not  in  Lucifer  44 

4.  The  Mind  is  warned  of  that  whereby  Lu- 
cifer became  a  Bevil  6t 

5,  Why  Lucifer,  with  his  whole  Bominion,  is 
fallen  6 1 

8.  The  Fall  of  Lucifer  is  compared  to  the 
cold  Fire  that  maketh  Ice  42 

8.  Lucifer  being  a  Throne-prince,  had  free 
will  like  us  Men  43 

8.  What  was  Lucifer'j  F-d/,  and  what  was 
not  his  Fall  44 

9.  Of  the  Creation:  Alfo  hovi  Lucifer  lofh 
his  fuppofed  Kingdom  50 

10.  Lucifer  would  be  Creator  in  the  tenth 
Number,  he  fought  the  eternal  original  Fire., 
which  is  now  his  Hell  30 

12.  We  wreßle  for  the  Crown  which  Luci- 
fer once  had  46 
Luna. 

10.  How  Lunz  finnes  not  of  itfelf,  but  front 
Sol  7 

Lufl:. 

9.  Out  of  what  the  provocation  or  Lu^  ta 

copulate  in  all  kinds  arifes  43 

15.  The  fecond  Leffon  Youth  learn  is  the  Be- 

ßialLw^  a 

Lye. 

1 1 .  They  that  go  into  a  Lye,  go  out  from  Chrifi 
into  the  Bezil  104, 

Magiftrate. 

12.  Of  the  Oßce  of  the  Mzgiiknts,  Advice: 
to  SubjeSs  37 

13.  The  Office  of  Princes,  but  not  BabePs 
Tricks  are  founded  in  Nature.  Babel  makes 
the  Magiftrate  blindfold.  The  Princes  are 
the  true  Head  of  the  Church  7 

18.  All  hunt  for  the  Belly,  both  the  Shepherd 
and  the  Sheep,  Magiftrate  and  People ;  fo 
that  there  is  vety  little  of  the  Spirit  of  God 


amenifl  Men  36 
Majefty. 

4.  The  Majeßy  has  generated  Nature  88 

II.  What  the  food  of  the  Majefty  is  50 

Maker. 

2.  God  and  the  Will  have  no  Maker  7 


The  Contents  of  the  Tf^eefold  Life. 


Chap.  Man.     Men.  Verfe. 

I.  yizn  belongs  7J0t  to  the  outward TForld  i 
I .  Man  has  a  Threefold  Life  2 

I.  How  Man  may  know  God,  and  rightly  fpeak 

of  him.  45 

4.  "The  Three  Principles  ßand  open   in    no 

Creature  but  in  Man  58 

4.  How  God  in  Love  and  Anger  hath  mani- 
feßed  himfelf  in  Man,  and  how  the  Omni- 
potence of  Man  was  barred  up  through  Adam 

76 

5.  According  to  the  outward  Man  we  are 
ßr angers  in  our  Mother's  Houfe,  and  therefore 

underftand  not  the  Mother  Tongue  24 

5.  How  Man  is  drawn  by  two^  and  is  in  this 

world  as  a  Balance  30 

5,  When  the  four  Elements  /»Man  breakythen 
the  Soul  is  either  in  Paradife  or  in  the  Abyfs 

126 

6.  We  wholly  fleep  in  the  outward  Man 

37 
6.  When  it  is  that  Man  fees  with  his  own 

Eyes  39 

6.    Man  cannot  carry  the  Eternity  up  and 

down,  much  lefs  the  Deity  -,   what  that  is 

that  makes  Locality y    and  why  God  is  A 

and  O  44 

6.  All  whatfoever  can  be  named  is  in  Man 

47 
€.  The  whole  Man  conßßs  of  Three  Princi» 

pies,  and  hovj  that  can  be  48,  49 

6.  /}?üa;Man  was  conflituted  of  ThreePrinci- 

ples,  and  which  they  are  55 

6.  How  Man  fiands  between  the  Kingdom  of 

Godt  and  the  Kingdom  of  Hell,  and  is  the 

fervant  of  that  to  which  he  yields  ß6 

6.  The  Fall  of  Man  touches  not  God.     How 

the  number  Three   dwells  in  the  Anger 

57 

6,  How  Mankind  is  without  beginning     74 

6.  How  the  Eternal  Fleß  is  hidden  in  the 
Earthly  Man  which  muß  periß  97 

7.  The  foul  miß  not  f et  tbe  Garland  of  Pearls 
upon  the  old  Man  10 

7.  How  children  are  begotten  in  two  Kingdoms : 
Alfo  of  theflrife  about  Man  33 

%'.  A  Defcription  of  M^n  before  the  Fall,  in  the 
Fall,  in  the  Regeneration,  and  after  this 
Life  7 

9.  Hell  in  the  Anger-,  the  fpirit  of  this  worlds 


Chap.  Man.  VeiTe. 

and  the  Kingdom  of  God  \  all  Three  ßrive 
about  Man  17 

9.  The  Defire  of  Man  ßands  in  Three  things 
or  Dominions  1 8 

9 .  How  Man  follows  all  three  Defires        2  3 

g.  The  Gate  of  the  deep  ground  of  Man  was 
barred  up  by  Adam,  and  opened  to  the  Au- 
thor 39 

9.  What  we  muß  do  to  know  what  Man  is 

40 

9.  The  Author  begins  to  handle  the  Image 
of  Man,  how  Man  comes  to  be^  or  is  in- 
carnate 42 

10.  How  Man  fees  in  two  Kingdoms  with 
a  twofold  Eye  ;  the  inward  will  fhould  be 
Lord:  What  Man  mi^  do  to  be  like  God, 
and  to  find  all  things  1  o 

11.  How  God  createdh/ii^n  to  his  Image;  and 
Out  of  what  he  is  created  lo 

ri.  Man'i  ability  before  the  Fall,  and  his 


condition 


19 


1 1.  Why  God  Created  Man  in  afeventh  Day 
by  himfelf,  and  not  that  day  that  the  Beaßs 
were  created :  Alfo  why  he  created  but  one 
Man  20 

l-i.  How  the  Man  fows  foul  and  the  Woman 
fpirit :  How  Adam  faved  Eve,,  and  Eve 
Adam  24 

II.  Of  the  Devil's praSlice  in- Man'j  carelef' 
nefs  and  evil  conßellations  3  7 

1 8 .  How  Heaven  and  Earth  and  all  things  lie 
in  Man ;  alfo  of  tbe  true  Heaven  ^^ 

7.  What  concertis  us  Men  moft  of  all  i 

9.  Men  can  better  remember  theßanders  than 
that  which  concerns  the  foul  27 

Mary. 

6.  The  Error  cf  the  Ancients  that  fuppofed 
Mary  was  one  come  from  Heaven,  and  not 
of  Earthly  Parents  y6 

6.  Of  the  Blefing  of  Mary,  and  how  God  and 

'•*■  Man  became  one  77 

6.  How  the  IFord  became  Alan  in  Mary  7^ 
Meeknefs. 

4.  Of  the  two  Centers,  the  one  thirßing  after 
Meeknefs,  the  other  after  Fiercenefs.  Tht 
Meeknefs  is  generated  out  of  the  Fiercenefs 

67 

5.  How  the  Fiercenefs  is  changed  into  Meek- 
nefs 2  J. 


The  Contents  of  the  TlDreefoId  Life. 


Chap.  Meeknefs.  Verfe. 

7.  //(fx?  the  Meekneis  of  God  holdeth  the 
Anger  Captive  68 

Mercy.    Mercifulnefs. 

3.  I'he  Word  ciily  can  overcome  the  JVrath^ 
and  is  rightly  called  God's  Mercy  or  Mer- 
ciful nds  22 

3.  y^fi  Explanation  of  the  -word  Barm-hert- 
zigkeit,  Mercifulnefs  23 

16.  Hozu  at.prefcrit  ihi  Mercy  of  God  is 
grieved  for  us  28 

Mind.     Minds. 

1.  A  Slueflion  to  the  Mind  ivhy  it  fpeaks  more 
of  God  than  it  iinderfiands  3  7 

2.  How  the  Mind  and  the  poor  foul  fee  the 
Devils,  and  the  Anger  of  God  -,  and  ho'-jj 
it_  comes  that  -many  fall  into  defpair,  and 
make  a-x^ay  zcith  themf elves  52 

4.  The  ^^m&  fearcbes  after  the  moß  hidden 
ground,  -ivhich  is  berefno-ujn;  alfo  ho-jij  doubt- 
ing comes  60 

5.  Here  '■xe  need  an  Angelical  'Tongue  \  the 
Mind  underßands  a  corporeal  Thing       ß^ 

7.  The  whole  Deep  likened  to  the  Mind  of 
Alan  yy 

9.  IVhat  the  Mind  in  the  Deep  is,  and  in  the 
Creatures  y  i 

1 2.  T-he  Devil  has  fown  an  evil  "xill  into  our 
Mind  1 4 

1 6 .  Whcit  the  Defire  of  the  Hungry  and  Thirßy 
Mind  is  2 

16.  A  defcription  of  the  ß ate  of  our  fouls  or 
Minds  before  the  Creation  of  the  world,  and 
in  this  Time  and  Valley  of  Mifery  3 

Minifters. 

11,  A  difcourfe  about  the  Minifters  of  Anii- 
chrifl,  v:ho  will  be  rich^  and  have  fat  Bellies 
or  Livings  96 

Miracles. 

12.  A  wonderful  Explanation  what  the  zealous 
fFill  can  do  in  the  IVonders  or  Miracles 

22 
12.  How  the  Antichriß  has  afcribed  the  Mi- 
racles that  have  been  wrought  to  the  Opi- 
nion of  thcfe  that  wrought  them  23 
Moon. 
9.  TFJjyIFomen  are  talkative;  how  the  Moon 
governs  their  Matrix ;  alfo  why  the  Moon 
runs  ber  ciurfe  fg  fcon                         112 


Chap.  Verfe. 

Myftery.    Myfteries.     Myflerium. 

1 .  Of  his  Labour  in  vain  who  feeks  for  the 
Myftery  in  the  Stars  2  i 

2.  Pride  fcrbids  fearching  after  Myfteries 

3.  IVhy  thefe  deep  hidden  Myfteries  are  writ' 
ten  down  5 

3.  Of  the  feventh  Form  of  the  Eternal  Na- 
ture. TFe  need  not  read  many  Books  cr  go 
to  the  Univerfities  to  underßand  the  My- 
fteries 2  9 

3.  When  the  feventh  Seal  is  opened,  the 
Great  Myfteries  of  God  ßmll  be  mealed 

4.  That  in  the  feventh  Seal  the  Myfteries 
might  ßand  open,  nothing  fhould  here  be 
omitted  2 

10.  //  is  a  narrow  way  that  the  Myfteriuni 
Magnum  is  found  in  2 

11.  By  difputation  and  debate  Men  may  perceive 
that  the  world  has  loß  the  Myfterium  Mag- 
num 88 

12.  How   we  ß:all  he    crowned  with  the 

Crown,  the  Myfterium  Magnum  j   of  the 

Author's  fimpUcity  in  the  Myfter)'  before 

the  Tenth  Number  :    Hire  he  mentions  his 

ßruggling  in  the  attaining  of  this  knowledge 

45 
16.  A  complaint  of  the  Great  Depth  of  the 

Myftery  :    A  Petition  to  the  Mercy  of  Gcd 

with  a  Lamentation  94 

Nature. 

1.  In  the  Eternal  Nature  without  the  Light 
of  Gcd  is  the  Pain  and  Torment.  Only  the 
Angels  and  fouls  proceed  fnm  the  Eter- 
nal Nature ;  why  outward  things  are  tran- 
ßtcry;  the  caufe  of  the  Fall  of  our  fouls  16 

2.  'N-iture  conßßs  of  four  Forms  31 
2.  JVi^hout  Nature  thtre  would  be  no  word  t» 

Create  in  the  Genet  rix  79 

2.  JFithout  Nature  there  is  no  brightve/s. 
How  the  word  of  Love  is  Born  out  of 
Nature  S3 

3.  Jl^hence  kindnefs  in  the  father's  Nature. 
and  in  this  world  comes  26 

4.  IFhat  the  vanquißer  of  "i^aiure  is         22. 
4.  Ho^iu  the  fiercenefs  of  the  Nature  of  God 

would  alfo  be  creaiurely.    The  fallen  An- 


The  Contents  of  the  T'hreefold  Life. 


Chap.'  Nature.  Verfe. 

gels  have  kindled  the  Matrix,  which  is  novo 

their  Eternal  habitation  42 

4.  H01V  the  Divine  Nature  is  free  from  the 

fierce  darknefs  70 

4.    That   which   is  ivithout   Nature  cannot 

help  us,  hecaufe  ive  are  born  cut  of  Nature 

4 ,  The  Eternal  divine  Nature  is  cur  Mother 
and  fed;  cur  ful  is  God's  food  89 

5.  Nature  in  the  fpirit  of  Alan,  and  in  the 
Spirit  of  God,  is  one  fubflance  94 

9.  The  Defcription  of  the  Wheel  of  Nature  j 
how  God  is  totally  every  where  6j 

9.  A  Portraiture  of  the  Wheel  of   Nature 

6S 

9.  A  further  Explanati'.n  of  the  Center  of 'Na- 
ture 80 

9.  How  the  outward  Nature  longs  to  be  deli- 
vered from  vanity  93 

9.  How  Nature  vehemently  Ungs  to  be  freed 
from  vanity  113 

13.  How  the  Mother  the  Eternal  Nature 
laments  for  the  evil  children  whom  ße  has 
given  up  to  be  devoured,  and  chufes  a  new 
Son  5 1 

13.  How  the  Eternal  Nature  defires  not  Art, 
but  Obedience  54 

14.  How  we  lie  captive  in  the  outward  Na- 
ture, and  of  cur  precious  Jewel  hidden 
therein  2 

1 5 .  The  Mother  of  Nature  bears  a  young  Son, 
who  will  ß}ort€7t  the  Days  of  wickednefs 

4 
Opinion.     Opinions. 

J  I.  Of  (he  dißreJJ'ed  foul  that  knows  not  what 
Opinion  to  chiife  82 

12.  Hew  far  Opinions  are  Tolerable  that 
are  held  in  God,  and  not  to  be  rejeSIed     24 

12.  Of  the  Opinions  about  the  Cup  and Per- 
fon  of  Chrifl  in  Germany.  Thofe  that  are  ■zea- 
lous in  an  Opinion  hang  to  the  Tail  of  Anti- 
chrlfi  _  3 1 

Paradife. 

5.  Of  Paradife.  Adam  was  in  this  world  in 
Paradife  6^ 

5.  Paradife  is  both  within  and  without  this 
world.   God  is  every  where  1 1 6 

5.  Where  Paradiic  is,  into  which  the  fouls  of 
the  holy . Children  of  God  enter  1 25 


Chap.  Paradife."  Verfe. 

5.  What  fouls  go  into  Paradife,  and  what  in- 
to Hell  iiy,  128 
7.  How  long  Adam  was  in  Paradife  before  he 
fell  aflecp  29 
7.  How  young  People  fit  the  Garland  of  Pa- 
radife upon  the  Serpent  5 1 
Pardon. 
II.  Of  Praying.   Alfo  of  the  wrong  meaning 
of  Pardon  of  fins                                    54 
Patience. 
16.  How  the  foul  in  Patience  remains  under 
the  Crofs                                                9 1 
Perfeflion. 
2.  The  divine  Mind  in  the  Heart  of  God  rs 
only  Perfeftion,  and  how  we  comprehend 
that  which  is  Perfed  in  our  Mind          67 
Perfon.     Perfons. 

1.  Of  the  fecond  Perfon,  the  brightnefs  of 
the  Father  50 

2.  IHjy  the  Father  is  the  Firfi  Perfon.  Tf>e 
Defire  in  the  Will  is  the  firfi  i  o 

2.  The  working  of  the  Three  Perfons        6^ 

4.  The  Light  conjifts  in  Meeknefs,  and  dzvells 

in  the  Liberty.     Alfo  of  the  Three  Perfons 

4.  IFhy  the  Father  and  Son  are  called  two 
Perfons  6g 

4.  How  the  Third  Perfon  is  the  Imager  and 
Former  in  Nature  77 

4.  How  the  Third  Perfon  matiages  the  fword 
of  Omnipotence  78 

Petition. 

\S.  An  Explanation  of  the  firfi  Petition  of 
the  Lord's  Prayer :  The  will  is  the  foul's 
wedding  Chariot  45,  46,  47,  48 

16.  An  Explanation  of  the  fecond  Pet'mon  cf 
theL'A-d's  Prayer  49,  50,  51 

16.  An  Explanation  of  the  third  Petition  cf 
the  Lord's  Prayer  52,  53,  54,  SB-^  56,  57:>  5^ 

16.  An  Explanation  of  the  Begijming  of  the 
fourth  Petition  of  the  Lord's  Prayer  60, 

Si,  62 

16.  An  Explanation  of  the  latter  part  cf  the 
fourth  Petition  of  the  Lord^s  Prayer,  alfo 
what  lies  hid  in  the  word  Tetragrammaton 
and  Adonai  64,  6^,  G6 

16.  An  Explanation  of  the fifthPetWAon  of  the 

.  Lord's  Prayer  6j,  68,.  6g,  70,  71,. 

....  72.  73'  74,  7> 


The  Contents  of  the  Threefold  Life, 


Chap.  Petition.  Verfe. 

i  6.  An  Evplan/Jtion  of  the  ftxih  Petition  of 

the  Lord's  Prayer  76,  "jy,  78,  79,  80 

16,  the  Begvmhig  of  tbe\feventh  Petition  of 

the  Lord's  Prayer  81,  82,  83,  84 

16.  An  Explanation  concerning  the  foul  \  alfo 

of  the  feventhFtniion  of  the  Lord's  Prayer 

Pliilofophers. 
2.  An  Admonition  to  the  ^Yiiloü^htn         91 
5.  Ihe  Author  tells  the  Philofophers  of  the 
creating  the  world  in  fix  days  46 

Phyficians. 
2.  Phyficians  now  underßand  not  the  Cen- 
ter of  Sulphur,  Mercury  and  Sal,  nor  the 
Divines  the  Spirit  of  the  Holy  Scriptures 

Planet.    Planets 
9.  Of  the  properly  of  the  Planet  Saturn    63 
9.  What  the  Beßre  of  the  Planet  Saturn  is 

9.  A  Defer iption  of  the  Planet  Jupiter  66 
9.  How  the  Planet  Saturn  and  the  Moon 

fiand  oppofite  one  to  another  %c^ 

9.  Of  the  Operation  of  the  Planet  Jupiter 

86 
9.  Of  the  Operation  of  the  Planet  Mercury, 

where  Life  takes  beginning  ;    clfo  of  Mars 

9.  The  Defcripticn  of  the  Planet  Venus, 
which  has  a  peculiar  Lufier  of  its  own    88 

9.  The  Phntt  Mars ßands  above  the  Sun,  he 
is  Poifon  and  Anger,  and  betokens  the  fierce' 
nefs  of  the  Fire  98 

9.  7^1?  Planet  Jupiter  fiands  above  Mars,  and 
makes  the  Brain  99 

5.  The  Flanct  Saturn  flands  above  Jupiter, 
end  makes  the  Brainpan  1 00 

.9.  The  Planet  Venus  ßands  under  the  Sun  ; 
alfo  what  Venus  makes  and  caufes         i  o  i 

9.  The  Planet  Mercury  ßands  under  Venus 
alfo  what  he  caufes  102 

$.  The  Moon  ßands  under  the  Planet  Mer- 
cury :  The  operation  and  fear  cf  the 
Moon  ;  the  Alocn  flatters  with  the  Cen- 
ter of  the  Earth,  and  Center  of  the  Sun 

103 

g.  How  the  Planets  are  to  le  tranfpcfed,  the 
Moon  and  Saturn  viake  the  Body  64. 

9.  Of  the  Operation  of  the  Three  Planets 


aijo 

Pope   and 

The  Anti- 
the  People 

20 


Chap.  Planets;  Verfc. 

above  the  Sun,  and  the  three  under  the  Sun, 

which  is  in  the  Midß  97 

9.  The  Dominion  of  all  Creatures  is  like  the 

Dominion  of  the  Planets  104 

9.  As  the  Planets  draw  virtue  from  the  Sun, 

fo  does  the  life  from  the  Heart  105 

9.  Of  the  Rule  of  the  Three  Planets  above  the 
Sun,  and  of  the  three  Planets  UTuler  the  Sun 

109 

10.  Outward  Reafon  cannot  underßand  the 
Courfe  of  the  Planets  24 

1 1.  How  the  mixture  is  made ;  clfo  of  the 
working  of  the  Planets  with  the  feed      25 

18.  Wherein  the  outward  Life  confißs  ; 
of  the  Spirit  of  the  Planets 
Pope.    Popery. 

16.  Admonition  to   the  Roman 
Emperor 

12.  Whence  Popery  is  grown, 
chrißian  Priefl-Devil  has  led 
aßray 

Portion. 

17.  Man  runs  after  that  which  would  run 
after  him  if  be  was  virtuous  and  boneft : 
Every  one  has  his  fußcient  Portion         2  r 

Power. 
II.  He  that  has  Power  in  God,  is  no  Simon 

Magus  74 

1 6,  How  the  Reafon-Spirit  of  the  Stars  alfo 

longs  after  the  Divine  Power  32 

1 6.  How  the  foul  in  the  Fall  of  Adam  was 

captivated  by  two  Fires ;  alfo  bow  the  Soul 

has  the  Power  of  Nature  87 

Pray.     Prayer. 
1 6.  How  we  muß  root  the  Abomination  cut 

of  the  foul,  when  we  defire  to  Pray  1 8 

16.  Why  Chriß  came  in  the  Fleß  ;  alfo  what 

he  has  taught  us  to  Pray  37 

16.  How  we  enter  into  God  when  we  Pray  ; 

and  how  the  foul  eats  at  God's  Table      99 
9.  Hew  the  Devil  takes  away  the  Earneft- 

nefs  and  Virtue  of  the  Prayer  out  of  the 

Heart  32 

9.  What  Prayer  it  is  which  is  no  Prayer, 

whereby  the  Name  cf  God  is  mifufed       ^3 
9.  What  Prayer  is,  and  how  Men  muß  ßrive 

againß  the  Devil  34 

1 6.  Hew  Cod  hears  our  Soul  in  Prayer : 

There  are  Three  Piinciples  in  the  foul    14 

16.  Cod 


The  Contents  of  the  Thi'eefold  Life. 


Chap.  Prayer.  Verfe. 

1 6.  God  d-xvells  not  afar  off:  A  warning 
againfl  falfe  Thoughts  in  Prayer  17 

16.  Concerning  ^t^yer  27 

1 6.  JVhat  that  Prayer  is  which  Chriß  has 
taught  us  :  No  Tongue  can  fufficiently  ex- 
frefs  the  contents  of  that  Prayer,  nor  of  the 
Gofpel  38 

16.  The  Author  fets  down  but  brief  contents 
of  the  Lord's  Prayer  40 

16.  An  Exflartation  of  the  Lord's  PrSLjer  from 
the  4.^ß,  to  the  104th  Ferfe  40 

16.  The  Lord's  Prayer  contains  feven  Peti- 
tions, with  an  Enterance  and  Conclufion  ; 
a'fo  what  the  foul  attains  therein.  What  the 
Amen  is.  Alfo  of  the  fubtknefs  of  the  will  of 
the  foul  100 

1 6.  Of  the  Three  Perfons  of  the  Trinity  in  the 
Conclufion  of  the  Lir^V  Prayer  103 

Pried.     Priefts. 

II.  A  IVord  to  the  blind  world  that  fuppofes 
that  the  Myflery  of  Godßould  not  be  touched 
but  by  the  Prieft  jy 

14.  Admonition  to  go  out  from  the  Prieft'j 
Contentions.  Who  is  a  right  Chrifiian.  Alfo 
our  Duty  in  maintenance  of  the  Earthly  Body 

Principle.     Principles. 

5.  How  the  Principle  is  divided  into  two  Do- 
minions., as  into  Love  and  Anger  1 9 

5.  Wherein  a  Principle  does  ccnftfi  108 

5.  How  the  fecond  Principle  is  in  the  midfi  of 
both  the  Principles  1 1 3 

5.  How  the  fecond.,  or  Divine  Principle,  is  the 
power  of  the  fir ß  1 14 

5.  How  the  fecond  Principle  works  in  the 
oi^/tüijr^  Principle  115 

6.  How  the  third  Principle  was  created.,  and 
what  it  is  62 

6.  A  Defcription  of  the  third  Principle       6'^ 

6.  Haiv  this  third  Principle  would  be  if  the 
Sun  was  extinguifhtd  66 

7.  What  the  third  Principle  is,  as  alfo  the 
third  Life  in  God  80 

I .  The  Author  will  ßjow  the  Ground  of  the 
Principles  43 

5.  Where  the  difiin^ion  in  the  three  Princi- 
ples begins  100 

I I.  How  all  the  three  Principles  De  fire  Man 

io8 


Chap.  Principles,  Verfe. 

11.  In  God  there  is  no  Dominion,  but  in  the 
three  Principles ;  alfo  whence  the  Fault 
comes  that  any  thing  perißjes  1 09 

Rabbies. 

13.  How  thin  the  Rabbies  in  Germany  are, 
of  a  thoufand  fcarce  a  hundred  left  40 

14.  The  School  Kdbhiti,  hate  the  Example  of 
young  T obi  ah  59 

Rainbow. 
6.  A  Defcription  of  the  Rainbow  and  its  co- 
lours 69 
6.  How  Chriß  ßoall  appear  uponfuch  a  Rain- 
bow  at  his  coming  70 
16.   What  the  Rainbow  and  the  Body   of 
Chriß  arey  which  Myßery  jio  Tongue  can  ex- 
prefs                                                92,  93 
Reafon. 

3.  Blind  Reafon  will  go  about  the  Heart  of 
God  like  the  Devil  3  2 

5.  The  Glißering  Art  in  Reafon  is  a  hindrance 
to  the  Light  3  2 

5.  Of  Reason's  Blindnefs  in  knowing  what  the 
Earth,  Stones^  and  Elements  are  Generated 
of  79 

6.  This  writing  is  no  word  of  outward  Reafon 

8 

6.  Admonition  to  blind  Rftzfon  to  fee  with  in- 
ward Eyes  3  S 

7.  What  Rta.{on  Judges  concerning  the  Danger 
of  being  overcome  by  the  world  15 

15.  Reafon  thinks  it  will  be  no  otherwife  now 
than  in  former  Times  17 

15.  How  Reafon  walks  wifely  in  outward 
Things,  but  the  foul  is  forgotten  23 

1 6.  How  the  Devil  captivates  us  in  Reafon, 
and  deceives  us  by  it  30 

Reft. 

4.  /;;  the  fix  Forms  there  is  no  Place  of  Reft. 
The  fmr  Mother  is  the  Reft  of  the  hungry 
Nature  8 

Regenerate. 
9.  The  fpirit  of  the  R^gtntrsX^  foul fearches 
through  all  the  three  Principles  41 

Rejoice. 

12.  They ßould  Rejoice  who  are  defpifiedfor 
their  fearing  of  Cod  39 

Revelation. 
3.    The  Caufe  why  the  Revelation  has  nat 
hitherto  been  fundamentally  underfioed,  a 
Ff 


The  Contents  of  the  Threefold  Life. 


Chap.  Revelation.  Verfe, 

becatife  it  has  not  been  in  Man's  Ability 

39 
Riches. 

6.  frhat  Tranjitory  Riches,  and  what  Eternal 

Riches  are  3 J 

10.  Hozv  the  Riches  of  this  world  are  but 

Drofs  and  Dung  8 

Rule. 

The  Rule  of  the  Spirit  of  this  worlds  and 


17.  7  be  Kuie  Of  tae  c^pirtf  oj  ims  woria,  ana 
of  the  Spirit  of  God  1 7     4 

Renewing. 

18.  How  in  the  Renewing  of  the  will  the 
formed  Subßance  is  renewed  22     5 

Scriptures. 
5.  "The  Author  has  no  other  knowledge  of  the 
Creation^  than  that  of  the  Holy  Scriptures     2 

80 
'j.Te  be  abk  to  repeat  all  the  Holy  Scriptures     9 
without  Book  brings  no  falvation  3 

Sea.  9 

5.  the  Glaffy  Sea  is  the  Water  Spirit         1 1 

8.  the  Caufe  of  the  Great  Sea  46 

Seeker. 
4.  7he  Author  judges  not  the  blind  Seeker,     3 
heßall  find  his  reward  51 

Seal.    Sealed.    Seals. 
3.  The  time  from  the  Begitining  to  the  End  is     3 
the  feventh  Seal,  wherein  the  fix  Seals 
accomplißj   their    work  :    Where    (in    the 
Heart  of  God)   Men  have  found  Wonders 

41 
3.  After  the  opening  of  the  feventh  Seal,  the     1 
Arch-ßepherd  will  feed  bis  ßeep  himfelf 

80 

9,  the  world  fmce  the  Fall  of  Adam  has  hut 
one  Eye-,  but  by  the  feventh  Seal  //  has  two     g 
Eyes  106 

Jg.  Now   is   the  time    of   the   Laß   Seal,     5 
wherein  the  belliß  wonders  come  to  light 

3 

18.  the  Star  which  has  broken  the  Seal  is  ap- 
peared 4 

3.  Wherefore  God  has  Scaled  us,  and  left  hs 
Blind  60 

3.  the  feven  forms  are  the  feven  Seah  of  God, 
out  cf  which  the  powerful  Word  is  Generated 

2r 

3 .  the  time  is  that  the  [even  Seals  are  broken 
open  38 


Chap.  Seals.  Verfe. 

J.  Of  the  Glaffy  Sea.  the  fix  Seals  are  the 
Birth  of  the  Eternal  Nature  44 

I .  Why  the  Word  of  God  muß  enter  into  the 
Sharpnefs  of  Death,  where  be  broke  the 
feven  Seals  in  the  foul  54 

3.  How  any  in  God  have  power  to  Open  the 
feven  Seals  in  the  deftrous  Mind  68 

3.  the  Seals  are  hidden  from  the  Whore  till 
ß:e  has  devoured  herfelf  yg 

the  Spirit  Opens  the  Seals  in  the  thoughts: 
He  manifeßs  the  Deity  in  Nature :  He  is  the 
power  of  the  Brightnefs  82 

;.  the  Seals  bring  their  Wonders  'to  Light  un- 
der the  worldly  Government  64 
Search. 
I.  How  we  may  fearch  right  and  find         4 

Seventh.  Seventy-two. 
5 .  What  the  feventh  Number  in  the  Center  is 

75 
3.    In   the   Number    Seventy- two  lies    the 

Greatefi  fecret,  the  Original  of  Contention 

Selves. 
3 .  Admonition  to  confider  our  Selves :    Alfo 
of  Heaven  and  the  Anger  of  God  28 

Senfes. 
3.  Of  the  Birth  of  the  kind  Love,  and  of  the 
fixth  form  of  Nature,    wherein  the  five 
Senfes  are  to  be  fund  ;  God  makes  the  Ge- 
nctrix  2 

Sermons. 
1 8 .  the  Antichrifi  is  a  hindrance  to  the  foul 
with  filling  People's  Ears  with  Sermons 

Sex.    Sexes. 

9.  By  a  flaming  Iron  the  two  Properties  in  Male 

and  Female  Sex  are  decyphered  4  7 

9.  Of  the  two  kinds  or  Sexes,  Mafculine  and 

Feminine.   Why  the  Man  is  the  Head    1 1 1 

Shepherd.    Shepherds. 

13.  A  Reproof  againß  the  Whore-,  alfo  of  a 
firaple  Shepherd  that ßall  feed  us  44 

1 4.  the  true  Catholic k  way ;  alfo  who  is  it  true 
Shepherd  0/ Ci)?-?/Z  20 

18.  How  can  a  Wolf  make  a  Shepherd  over 
ßocep  44 

1 4.  the  falfe  Bißops  appoint  Shepherds  ac- 
cording to  favour,  and  in  refpeii  cf  their 
Art  2i 


The  Contents  of  the  "Threefold  Life. 


Chap.  Shepherds.  Vcrfe. 

15.  J  Speech  to  the  falje  Shepherds  cf  Chrifi 

20 

Iß.  /i  Speech  to  the  Antichriflian  Shepherds 

of  the  New  Order  2  2 

18.  The  ways  of  the  Good  and  of  the  Bad 

Shepherds  43 

Signs. 

9.  Hew  the  Twelve  Signs /»^r/  themfelves  into 

two  Governments  7  2 

Simple. 

3.  Advice  to  the  fimple  Hdinefs  Sß 

Sin.    Sinner.    Sins. 

1 1 .   The  falfe  foul  feeks  after  no  rtghteauf- 

nefs,  but  only  that  it  may  cover  its  Sin     44 

1 1 .  How  the  SmntT  ftjould  have  bis  f or  give - 

nefs  pronounced  6ß 

1 1 .  How  God  forgives  our  Sins  when  we  pray 

to  him  54 

1 1 .  How  he  is  miflaken  who  fuppofes  he  is  de- 
livered from  his  o/^Sins,  when  he  {vci%anew 

57 
Snare.     Snares. 

6.  Of  our  Snare  and  the  Excellence  of  Pa- 
tience 34 

1 2.  Menfhould  not  look  after  Pomp  and  Pride; 
alfo  which  are  the  Snares  and  Nets  of  the 
Devil  40 

14.  The  world  is  full  of  Snares  to  entangle 
the  poor  foul ;  alfo  what  that  is,  which  bin- 
ders that  the  Devil  does  not  devour  every 
foul  43 

14.  An  Explanation  of  the  feven  Cords  or 

Snares ;   alfo  an  Explanation  of  what  the 

foul  undergoes  in  the  trial  before  it  gets 

through  ß2 

Sodom. 

8,  How  the  Devil's purpofe  concerning  Sodom 
was  nullified  47 

Son.    Sons. 
3.  Of  the  Son,  the  Brightnefs  of  the  Father ^ 
what  proceeds  from,  and  is  created  by  it    3 

3.  How  we  muß  feek  the  Son  of  God  in  the 
Manger,  if  we  will  find  all  30 

4.  The  Son  is  one  with  the  Father  ;  alfo  what 
his  fole  will  is  called  71 

9.  0/  the  two  Sons,  the  one  faying  yes,  the 
other  no  26 

Sophifter.     Sophifters. 

5.  The  Sophifter  looks  upon  the  Wifdom  of 


Chap.  Sophifter.  Sophifters.  Verfc. 
the  world  -,  but  this  Author  not ;  he  men- 
tions his  Joy  in  the  IVonders  of  God  i 

10,  The  Author  fpcaks  lb  the  Sophifter,  and 
tieftubborn  Where  that  fits  upon  the  flool 
of  Peß Hence  34 

11.  Of  the  Sophifter,  who  is  the  Devil's 
Priejl ;  alfo  of  thofe  that  fall  into  fins  againß 
their  will  '  43 

1 1.  27^^  Sophifter  is  as  profitable  to  the  Church 
as  a  fifth  wheel  to  a  waggon  75 

1 1 .  ^he  Sophifter  were  better  in  a  Hogfly  than 
in  a  Pulpit  76 

5.  Admonition  to  the  Children  of  God  concern- 
ing the  contention  of  the  Sophifters         70 

9.  A  reproof  againß  the  flanderings  and  blaf- 
phemings  of  the  Sophifters  in  the  Pulpit  29 
Soul.     Souls. 

I.  The  Soul  is  a  fire  and  needeth  food        4 

I.  How  the  S>om\  dwells  in  the  Body,  and  is 
captivated  by  the  Human  Spirit  10 

I.  The  Soul  lives  in  another  fubßance  befides 
the  Spirit  of  the  Elements  1 1 

I .  Of  the  Original  of  the  faculties  of  the  Sou], 
out  of  the  Eternal  Nature ;  and  how  God 
dwells  merely  in  hiinfelf  1 2 

I .  How  the  Soul  defires  to  prefs  out  from  the 
Band  of  Nature  into  God  1 4 

I .  No  Nature  felt  in  the  Divine  Life  :  The 
Soul  is  Fire  in  the  Eternal  Nature  :  The 
Soul  is  a  Spirit,  having  feven  Forms,  wherein 
Heaven  and  Hell  conßfi.  The  Author  here 
under/lands  the  Eternal  Birth  1 9 

1 .  How  the  Soul  comes  to  fee,  and  to  be  able 
to  fpeak  of  its  Native  Country  2 1 

2.  Of  the  Light  of  the  Soul ;  alfo  of  its  fall, 
and  hew  it  muß  enter  into  the  Light  again 

49 

2.  How  it  is  with  the  Soul  that  attains  not 

the  Light  of  God;  and  how  it  is  regenerated 
anew  55 

3.  The  Condition  of  the  Soul,  when  Adam  was 
gone  out  from  the  Word,  it  was  in  the  feven 
Seals  of  the  Father  56 

5.  How  the  Soul  lofes  the  Majeßy  of  God, 
and  is  called  a  C  aß  aw  ay  Devil  95 

5.  How  Adam's  Soul  was  captivated  by  the 
Anger  of  God  1 46 

6.  The  difference  between  the  Soul  and  the 
Word  &Ö 

Ff  2 


The  Contents  of  the  TJjreefoId  Life. 


Chap;  Soul.  Verfe. 

6.  Hoiv  the  ll'''ord  and  the  Soul  ßand  not  as 

f-joo  Perfons  87 

6.  An  Earthly  Similitude  of  the  Iron  and  Fire, 

ßowing  how  the  Soul  dwells  in  the  Deity, 

and  the  Deity  in  the  Soul  88 

6.  How  the  Soul  trembles  at  the  Prifon  of  this 

Flejh  ;  and  why  God  became  Man  95 

6.  How  our  So\i\  gets  incomprehenfibleFlefh  96 

7.  What  Refolution  the  Soul  muji  take  againfl 
the  firiving  Mind  and  the  Devil  8 

8.  Tht  Soul  beneath  is  in  Hell,  and  above  is 
in  God  in  Heaven  1  o 

8.  Of  the  fainting  of  the  Devil  before  the 
Earnefi  Soul  12 

8.  How  the  Soul  is  a  fire  that  receives  the 
■property  of  its  food  20 

8.  How  the  Soul  fiands  between  tvjo  Princi- 
ples :  Alfo  of  the  defire  of  the  Body         2 1 

8.  How  the  Soul  mufl  watch ;  how  it  inußfor- 
fake  its  own  power  23 

8.  How  the  Soul  defires  to  be  out  of  this 
"Earthly  Mother,  and  defires  the  Eternal 
Refl  60 

8 .  How  the  poor  Soul  lies  captive  in  the  Spi- 
rit and  TinSlure  of  this  world  61 

8 .  How  the  Soul  has  not  its  own  TinHure,  but 
lies  in  impotency  62 

8 .  How  the  Soul  of  Adam  is  gone  out  from  the 
Lufler  of  God  into  the  Spirit  of  this  world 

63 
8.  The  miferable  condition  of  the  Soul  after 

the  fall  of  Adam  :  The  cloßng  of  the  feven 

Seals  64 

8.  How  the  Center  of  the  Soul  cannot  help  it- 

M  ^s 

8.  How  the  Kingdom  of  Hell  would  have 
triumphed  over  this  fair  Creature  theSou\  66 

8.  How  the  Soul  came  again  into  itsfirß  Mo- 
ther 6<^ 

9 .  How  the  poor  Soul  is  between  Heaven  and 
Hell  22 

9.  The  Soul  muß  not  difpute  with  the  Devil  37 
1 1.  The  Soul  ßands  a  Degree  deeper  than  the 

Sun  1 7 

II.  Cut  of  what   the  Soul  is  roufed  and 

awakened :   The  Soul  is  God's  Child :  Alfo 

of  the  food  of  the  Soul  iS 

i\.  A defiription  of  the  Soul,  hew  it  is  whilß 

it  is  in  the  feed  32 


Chap.  Soul,  Verfc. 

I .  How  the  Soul  has  a  hard  Combat  againfl 
the  Evil  innate  properties  ^6 

I .  How  the  Soul  muß  be.;  that  it  may  be  ac- 
knowledged for  a  child  of  God  49 

1.  The  Soul  is  the  Devil's  moß  beloved  Lodg- 
ing 60 

2.  M'^hat  is  moß  profitable  for  Man  to  do  : 
Alfo  what  the  Soul  takes  with  it  when  it 
departs  from  the  Body  i 

4.  Net  in  the  Hoß  only,  but  in  the  Verbura 
Domini,  the  Soul  eats  at  the  Table  of  God : 
Alfo  where  the  Soul  with  the  Spirit  of  the 
Soul  dwells  12 

4.  How  the  Soul  is  freed  from  the  Devil's 
ajfaidts,  which  the  Soul  has  a  hard  taß  of 


.  How  the  Soul  muß  fight  againß  the  De- 
vil, and  overcome  him  15 
4.  Of  the  Great  danger  a  Soul  is  in,  in 
this  life  :  What  the  Center  of  the  Soul  is  : 
What  the  Tin£lure  is :  Alfo  of  the  true  name 
SOUL                                               26 

4.  In  the  Eternal  Water,  the  Soul  is  an  Angel: 
Alfo  concerning  the  Father's  ßanding  ßill 

28 

5.  How  all  committed  abominations  fhall flow 
up  in  the  Soul  1 4 

6.  Afunilitude  of  the  fear  and  difquietnefs  of 
our  Soul  in  this  Body  4 

6.  How  the  Spirit  of  this  world  (in  fleß  and 

blood,  overwhelms  the  Soul  6 

6.  Hczv  the  poor  Soul  receives  heavenly  re- 

freßment  8 

6.  Of  the  Great  Humility  of  the  redeemed 
Soul  9 

7.  Where  the  Soul  dwells  9 

8.  Hew  the  Soul  is  that  departs  from  the 
Body  without  Converßon  23 

8.  How  the  forrow  and  lamentation  of  the 
Soul  goes  on ;  and  how  the  Soul  gives  up 
it f elf  24 

8.  Aßmilitude  of  the  flat e  of  the  Soul  afur 
its  departure  25 

8.  What  joy  or  recreation  the  wicked  Soul 
has  2  6 

8.  Of  the  Condition  of  the  Soul,  that  con^ 
verts  at  the  very  lafl  28 

8.  Of  the  Condition  of  tie  ea7riefl  zealous 
Soul  that  fears  Cod  29 


The  Contents  of  the  'Threefold  Life. 


Chap.  Soul.  Verfe. 

1,  In  the  Eternal  Nature  -without  the  Light 
of  God  is  the  pain  and  torment :  Only  the 
Angels  and  Souls  proceed  from  the  Eternal 
Nature.  Why  outward  things  are  tranfi- 
tory  i  alfo  the  Caufe  of  the  Fall  of  our  Souls 

i6 

2 .  Men  fjould  not  trufi  their  Souls  with  the 
DiJJembkrs  and  Hypocrites  -       5 

2.  Angels  and  Souh  are  Eternal  64 

12.  How  the  Antichrißian  Souls  are  after 

Death  till  Judgment  1 8 

1 8 .  Hozv  the  Spirit  of  God  cannot  be  awakened 

in  fome  Souls :    Alfo  what  Soul  can,  and 

what  cannot  he  converted  47 

Sound. 
4.  Further  defcription  of  the  Sound  and  its 

operation  yi 

4.  How  the  will  which  thrußeth  forth  from 

the  Heart  produces  and  forms  the  Sound  74 
Space. 

1 .  How  the  vaß  Space  defires  contraUicn.,  and 
that  there  muß  be  a  contrary  will,  or  elfe  nO' 
thing  would  be,  neither  Darknefs  nor  Light, 
Life  nor  Death  3  3 

2.  What  has  ßut  the  vcß  Space  ifito  a  nar- 
row room  15 

Sphere. 
10.  The  Sphere  of  the  wife  Magißs  and  Ma- 
thematicians is  not  perfetl,  of  the  wonderful 
turning  of  the  wheel  of  Nature  25 

Spirit.     Spirits. 

1.  The  Spirt  of  God  is  not  fubje5l  to  the  Band 
of  the  Eternal  Nature  13 

2.  The  Brimßone  Spirit  is  the  Willin  the  four 
Forms,  wherein  the  Devils  dwell  3  7 

4.  The  Spirit  deßres  to  bring  the  Light  forth 
in  its  highefl  Depth  i 

4.  Of  the  feventh  Form  :  Alfo  how  a  Spirit 
is,  and  how  it  fubfißs  5 

4.  A  fimilitude  defcribing  the  Out  flown  Air 
and  Spirit  of  God  yg 

4.  Of  the  further  working  of  the  Spirit     81 

4.  How  the  Spirit  differs  from  the  Body     84 

4.  yZ)^  Spirit  is  not  the  Light,  but  the  blower 
up  of  the  Light  85 

5.  Menßould  not  judge,  lefi  they  fall  on  the 
fiuord  of  the  Spirit,  which  will  reprove  the 
World  for  Sin,  Rigbteoufnefs,  and  Judgment 

4.  5>  6,  7 


Chap.  Spirit.  Verfe. 

5.  How  the  Spirit  of  this  world  may  know  it- 
felf  .  _  28 

5.  How  the  Spirit  that  proceeds  from  God,  opens 
the  underfl abiding  of  the  Mind  zg 

5.  Holu  the  Spirit  proceeds  from  the  Father 
and  the  Word  37 

5.  Whither  the  Spirit  goes  when  it  goes  forth 
from  the  Father  and  Son  39 

5.  How  the  Holy  Spirit  reveals  the  Opened 
Seals  42 

5.  The  Aim  of  the  Different  Wifdom.  The 
Touch-fione  to  try  whether  the  Spirit  of  God., 
or  the  Spirit  of  the  Devil  fpeaks  74 

5.  How  the  Spirit  has  brought  all  the  Three 
Principles  into  a  Body  ^^ 

5.  The  comparing  of  the  Spirit  of  Man  with 
the  Eternal  Spirit,  and  the  Number  Three  90 

5.  As  the  World  is  fpoken  forth  from  theSpirit, 
fo  it  is  alfo  in  Alan's  Spirit  gi 

5.  The  Spirit  of  Man  has  in  itfelf  the  King- 
dom of  God,  of  Hell,  and  of  this  World : 
Alfo  how  all  was  without  Being  till  the  A 
a'lid  O  92 

5.  The  Center  was  hut  one  Spirit :  How  all 
came  to  be  thick,  grofs,  and  hard,  as  it  were 
oppoftte  to  the  Majejiy  of  God  99 

5.  How  the  Air  or  Wind  is  not  the  Spirit  of 
the  Number  Three  102 

6.  How  the  Spirit  of  God  Rules  in  us  •,  and  how 
the  foul  attains  the  Paradifical  Garland  32 

6.  As  the  Spirit  is,  fo  is  the  body  of  it       ßg 

7.  Hozv  often  unwillingly  the  Holy  Ghoß  is 
called  a  Devil,  and  the  Devil  accounted  a 
good  Spirit  60 

8.  A  fimilitude  of  the  going  forth  of  the  Spi- 
rit in  a  Red-hot  iron  6 

8.  How  no  Spirit  deßres  to  come  out  from  its 
Mother  again  59 

9.  He  on  whom  the  tinderßanding  of  this 
Spirit  falls,  he  underßands  it  4 

9.  Of  the  root  of  the  Fire-  Spirit,  and  of  the  im- 
potent Air-Spirii  54. 

10.  Hovj  the  Spirit  of  God  has  planted  and 
created  a  Model  in  his  will  15 

1 1 .  Of  the-Breathing  in  of  the  Air-Sp\r\t,  and 
of  ^.^^  Spi  ri  t  of  the  Soul  1 5 

II.  How  the  Spirit  of  this  World  introduces 

its  Government  alfo  in  the  Seed  34 

14.  How  we  are  fubje£led  to  the  Spirit  of 


The  Gjn  tents  of 

Chap.  Spirit.  Verfe. 

this  'xor1ifr*rn  our  Er»-^aiuc  info  tbt  wcmi 

cf  cur  Mother  4 

17.  Hsv:  I'oe  saimari  Spirit  ßoulä  bei  after 

eufxarä  ibitgs  6 

iS.  fli?a»  the  But^srd  Spirit  has  trylau^sed 

itfelf  :nto  tbi  ßuJ  34 

5.  How  ibe  fix  Spina  have  exeaitti  their 

ßerct  TRighi  :r.  us  50 

4.  Iflxrifcr;^    and  of  ^bat  the  Spirits  are 

creaicd  29 

4.  The  Spirits  sre  rr^aiti  c^uicf  ibe  Center  ef 

tbe  Eternal  Aßad  31 

4.  Hyj,'  tbi  Creaiicn  cf  tbs  Sjnrits  was  36 
4.  The  Spirits  an  rrtated  every  one  aecor&t^ 

te  its  kind  37 

4.  Of  tbe  Spirits  shst  bjve  tbeir  eri^nel  ont 

cf  the  incepir-.e  Tiä  54 

4-  Ota  cf-^bat  tbe  Earlhlj  and  fFaterj  Sp.- 
rits  are  ßß 

4.  TiK  Spirits  are  vuemfrebenßbU  to  us.  The 
^'iasbsr  ^iJI  Jkaw  m  tbe  Go-vemment  of 
Heaven  further,  and  that  the  Go-verauint 
ef  Man  57 

5-  }FbenitisthattheßxSpuixsßaßkebioz[m 

47 

5.  JJ'hen  tbe  BiddatSpuTSs  go  aOo  tie  Ether : 

Jlfo  of  tbe  Time  teben  tbe  fesentb  Seal 
taJkes  its  beginmi^t   known  by  tbe  Aubor 

4« 

5.  Hew  tbe  Spirits  of  Darknefs  lie  captive 

•IIO 

10.  Hvw  tbe  creatit^  of  the  Spirits  ^oas  1 6 
I4-  Of  the  fix  Spirits  of  Nature  :  Alfs  of  tbe 

Original  cf  Mohihtj  27 

Star.     Stars. 
7.  Hsw  every  Star  has  a  federal  Property 

74 

3.  JT?e  Word  is  in  tbe  F other ^  and  has  the 

ßvenStarsor  Fcrms  in  its  pomer  47 

3.  We  are  uxder  the  power  cf  the  fevenStiK, 

or  feven  Spirits  cf  the  Fatiir's  Nature 

48 

5.  He^  the  Luage  of  the  Tflfdcm  ef  Ged  has 
the  feven  Stars  j^i 

6.  Out  cf-xbaithe  Stars  are  :  Alf:  .. 

are  to  ui  irnumeraile  _ . 

7.  If  the  Stars  and  Elements  bad  net  been  ere- 
ct td,  thi  grcfcud  cf  NaSure  bad  not  been  ma- 


the  Threefold  Ufe. 

Chap.  Stzr.     Stars.  Veric, 

7.  Out  of  what  tbe  Scars  are,  and  their  pro- 
perty 72 
7.  TbeCeuß  of  tbe  ham^  oftbeSass  :  Jl- 
fo  bow  tbg  awaken  all  Creatures           73 

9.  Of  tbe  Tiuauret  uuaher  fix,  aud  of  the 
-  Spirits  mauher  fix  j  wbitb  tegetber  make 

twelse  in  number ;  or  tbe  Scan»  wbicb  the 
Woman  in  tbe  ReveLuian  wears  73 

10.  How  tbt  Stars  are  cbildren  of  tbe  Sun: 
Very  great  tlni^s  ere  to  be  conzeaUd  here 

17 

10.  How  God  on  tbe  fourth  "Day  created  Ice 
Sun  aud  tbe  Scan  1 9 

11.  Of  tbe  warkis^  of  tbe  Scars  in  the  Crea- 
tures, to  tbe  mäafeßatian  eftbe  Wonders  of 
God  '35 

II.  How  tbe  foul  can  Jubdue  tbe  power  of  tbe 
Scars,  wlxcb  iudted  would  fain  be  debvend 
from  vaiBly  3S 


m-'tßed  ic  :he  Jmels 


25 


2.  ne  faer  barfimtfs  is  tbe  Msiber  of  tie 
Sung  or  Goad:  jßfo  bow  in  tbe  Liberty  it 
becomes  joy fuL,  aud  bow  tin  fifth  Form  nfes 

'■'?  '  '  7S 

Stone. 

6.  Tbe  Eienul  Fleß  is  tbe  noble  PUhfepbers 
Stone,  which  the  litagifiud  .  9S 

6.  There  is  ustUug  Eke  tbe  PUlefopba's 
Stone:  L  is  maafeß,  aud  alfo  üddeu    99 

6.  Of  tbe  Ejccellence  ef  tbe  Saxe.  ico 

6.  The  great  joy  wlaci  ie  ias  tiat  finds  tbe 

SnMK  IGI 

6.  TÜsSanxistießgittßaMdmoßcmitemp- 
tiUe  102 

6.  Tbe  power  of  tbe/e  that  have  this  Stooe: 
Tb^  who  rigbtiy  feek  it,  fiad  it ;  others 
fcomit  103 

7.  What  bdf  the  jöd  gets  im  its  tara^kuefs: 
Jlfo  bom  Utile  knaadedgeis  uecegaiyfor  tbe 
attaimn^  tie  Corwer-Soiac  9 

7.  Tie  NobUStoac  is  to  be  found  every  where 

7.  How  Jfaac,  Jacob,  and  David,  fturJ.  :hi 

Nobk  Stooe,  Cbrifi  36 

7.  Hew  Msfes  aud  EJgab  bad  the  Noble  Scooe 

7.  Hew  all  tbe  Prepbets  propb^ed  aud 
^rroi^bt  Mtrada  by  tbe  fewer  of  this  Siooe 

19 


The  Contents  of  the  Threefold  Life. 


Cliap.  Stone.  Verfe. 

7.  "The  Stone  of  the  Wife  Men  is  Chriß  the 

Son  of  the  living  God  40 

7.  The  worldly  wife  Schools  have  always  per- 

fectited  the  Stone  4 1 

7.  What  the  Stone  of  the  worldly  wife  is  42 
7.  How  we  are  led  aflray  at  this  Day  by  the 

Devil,  and  lofe  the  Noble  Stone  49 

7.  The  diflin£lion  between  thofe  that  have  the 

Stone,  and  thofe  that  have  the  fubtlety  of 

the  Serpent  5  2 

7.  They  that  have  the  Stone,  know  the  falfe 

Magi  or  Whore  ß6 

9.  Häzv  the  World  longed  after  Man.     The 

Stone  was  known  in  Solomon's  Time  7 

9.  In  what  way  it  is  not  hard  to  find  the  Stone 

8 

10.  How  the  true  Magi  fiall  find  the  Noble 
Stone  4 

10.  At  the  End  of  Nature  lies  the  incorrupti- 
ble Stone  5 
JO.  How  the  Stone  is  to  be  fought  in  Metals 

6 

13.  What  lies  hid  in  this  Stone,,  which  is  the 

Eternal  Son  of  God  i 

Strife. 

2.  Of  the  Strife  between  the  fiercenefs  and 

meehiefs  ^  g^ 

7.  Of  the  vehement  Strife  of  the  Anger  of  God 

44 

8.  Of  the  Strife  of  the  TinSiure  againfi  the 
Fire  3  2 

8.  The  Strife  between  the  fire  and  the  fubfian- 
tiality     _  35 

13.  One  Will  alone  is  without  Strife,  in  two 
Wills  there  is  difcord  45 

13.  Whence  Strife  arifes,  one  feehng  to  fubdue 
another  ;  alfo  of  a  Thing's  own  Prophet, 
that  is  horn  in  the  highefl  Number  of  the 
Crown  46 

13.  Hozu  the  Prophet ßows  the  Crown  out  of 
which  the  Strife  and  Malice  arifes  48 

14.  The  caufe  of  Strife  about  the  foul  of  Man 
is  hecaiife  there  are  two  Dontinions  in  Man 

68 

16.   Among  a  thoufand  that  have  a  fever al 

Gift  and  Knowledge  taught  of  God,  there  is 

no  Strik  about  the  food  of  the  foul  :^4 

1 6.  Whence  the  Strife  amongil  the  Apoßles 

arofe  35 


Chap.  Verfc. 

Subfiftence.     Subftance.     Subftantiality. 

2.  Of  the  Eternal  Subfiftence  of  the  Hellifh 
Creatures  ßj 

4 .  A  defcription  of  the  Subftance  in  Darknefs, 
and  of  the  defire  which  has  generated  it : 
Alfo  what  is  called  Fire  13 

4.  A  Subftance  may  proceed  out  of  a  Thought 

6.  Why  that  which  is  palpable  is  a  dead  Sub- 
ftance 60 

7.  How  the  Eternal  SühGiznct  is  64 

7.  In  zvhat  Manner  every  Subftance  remains 
ftanding  in  the  Eternal  Nature  8 1. 

18.  How  Men  may  be  able  to  underßand  the 
heavenly  Subftance  31. 

1 8 .  Oivn  Reafon  cannot  attain  the  heavenly 
Subftance  32' 

8.  What  is  called  Air :  Alfo  what  is  called 
Subftantiality  36 

9.  How  out  of  the  material  Subftantiality 
two  Kinds  are  come  46 

9.  How  all  Effences  went  forth :   They  all 
food  in  the  material  Subftantiality         48 
Sun. 

9.  What  Eight  was  before  the  Sun  :  Hew  the 
Sun  and  all  Stars  came  to  be  :  The  Sun  is- 
the  Heart  61 

9.  How  the  Zodiac,  the  Earth,  and  the  Pla- 
net sflaiid  in  order,  and  the  Sun  in  the  midß  70 

9.  A  defcription  of  Light,   and  of  the  Sun 

89 

9.  How  the  Sun  penetrates  powerfuly  into  all 
the  fix  Forms  92 

9.  How  long  the-  Sun's  flanding  fiill  was  to 
have  remained  hidden  106 

10.  In  what  way  many  have  found  Sol,  or  the 
Sun  3; 

1 3 .  How  the  Sun  has  the  dpminion  in  the  four 
Elements  2  7 

13.  A  refemblance  of  the  Elements  and  the 
Sun  to  the  Father  and  the  Son  2  8 

IQ^.  Of  the  Sun' J  being  every  where  in  this 
world ;  and  how  it  is  a  fimilitude  of  the 
Son's  being  every  where  30 

Superiofi 

1 5.  How  the  Sm^ztxqv  provokes  the  Iirferior-  tit 
wickednefs  .  11. 

Supper. 

1 3 .   How  the  Apoßles  and  their  Succeßors  havi; 


The  Contents  of  the  'threefold  Life. 


Chap.  Supper.  Verfe. 

broken  head,    and  celebrated  the   Lord's 

Supper  lo 

13.  Hozv  they  have  drunk  of  the  Cup  in  the 

Supper  1 1 

13.  How  ive  receive  the  whole  'Trinity  in  the 

Lord's  Supper  3 1 

13.  H01V  in  the  Lord's  Supper  we  a£ume  into 
cur  foul  the  Body  of  Chrifl^  which  fills 
the  Heaven,  whereby  at  the  Judgment  it 
willpafs  through  the  Fire  32 

14.  To  what  End  the  Teftament  of  the  Lord's 
Supper  was  inflituted  1 9 

Swine. 
1 6.  That  Men  muß  not  turn  back  to  the  hußs 
of  the  Swine  20 

16.  How  we  may  powerfully  caß  away  all 
Svf'me  and  Devils  21 

Tabernacle. 
II.  How  theprefent  Tabernacle,  about  which 
weßrive,  is  none  of  ours,  the  Devil  has  de- 
filed it :  Our  Mother  will  pur  chafe  a  new 
Garment  for  us  112 

Teachers.     Teaching. 
II.  Of  the  Teachers  grown  up  of  themfelves, 
who  teach  for  Money  to  fhow  their  Elo- 
quence and  foreign  Language  85 

1 1 .  The  Author  envies  not  what  good  people 
give  to  their  Teachers  :  The  Ox  that  treads 
out  the  Cornßjould  not  be  muzzled :  Anti- 
chriß  is  laid  quite  naked  1 05 

12.  The  blejfcdnefs  of  the  Potentates  and 
Teachers,  who  govern  and  teach  thofe  that 
are  under  them  well  7 

12.  What  Tczchtrs  the  Princes ßould  chufe. 
fFho  is  certainly  the  Antichriß.  Alfo  of  one 
that  coines  who  will  teach  the  Truth       3  3 

13.  IVhat  the  Congregation's  and  the  Teach- 
tt's  behaviour  fhould  be  8 

3.  The  Spirit  of  Cbriß  in  God,  is  without 
Law  :  The  Teaching  f-om  fclf  authority 
is  falfe  67 

Temptation. 

3.  Men  ought  to  hold  out  in  the  Temptation 

Teftament.     Teftamcnts. 

13.  How  our  foul  often  goes  out  from  the  fair 

Image  ;    and  how  Cod  gives  it  the  New 

Garment  again  through  the  Teftament,   or 

S^^crament  of  the  Lord's  Slipper  20 


Chap.  Teftaments.  Verfe. 

3.  JVithout  Faith  the  Teftaments  are  ßjut 
Seals.    Alfo  h:w  the  Trinity  is  eurs         87 

1 1 ,  The  Hypocrites  anger  God  with  their  ufe 
of  the  Teftaments  45 

1 2  •  The  Author  will  fiow  what  the  Tefta- 
ments of  Chriß  are  3 

13.  The  Church  in  Babel  dances  about  the 
Jewel  of  Chriß's  Teftaments  4 

1 3 .  How  the  virtue  of  the  Jewel  remains  feal- 
ed  to  Europe  and  Afia.  The  great  abufe 
of  this  Jewel  {the  Teftaments)  by  Babel  6 
Tetragrammaton. 

1 6.  Of  what  lies  hid  in  the  word  Tetragram- 
maton and  Adonai  6^ 
Theologifts. 

2.  An  admonition  to  the  Theologifts  or  Di- 
vines, with  a  reproof  94 

4.  A  Hint  to  the  Theologifts,  who  preach  of 
God's  Will  45 

Thoughts. 

2 .  JVhence  the  Mind  and  T\\ou^i?, proceed  40 

Thunders. 

3.  Of  the  f'ven  Stars,  and  of  the  feven 
Thunders  43. 

3,  Of  thevoice  of  the  fivenThundtrs  :  They 
are  not  manifeßed  in  the  Center  of  the  Son 

53 

5.  IVhat  the  Corporeity  of  the  divine  Nature 

is  :  Alfo  how  the  feven  Thunders  ßmll  be 
opened  one  after  another  12 

Time. 

4,  How  the  wheel  of  the  Eternal  Effences 
moved  before  the  Time  of  the  Fiat :  Alfo  of 
the  beginning  of  Time  32 

15.  The  Mother  of  Nature  complains  of  her 
Children,  and  the  Time  fhall  be  ßortened 

2 

13.  Admonition  that  the  prefent  Day  is  the 
Time  of  repenting  2  5 

Tindture.    Tinftures. 

4.  That  there  is  another  Will  born  that  attains 
the  Liberty  in  the  Fire,  and  is  called  the 
Tincture  17 

4.  The  fecond  Will  or  the  Tin(5ture  is  the 
Lufler  in  the  Darknefs,  and  the  Ornament  of 
the  Eßhices,  and  Bloß'om  of  Life  1 8 

4.  U'^hy  the  power  of  the  Tindure  is  hidden 
from  the  Alchymißs  23 

4.  The  Tindure  is  the  Light  of  the  Earth  : 

The 


The  Contents  of  the  Threefold  Life, 


Chap.  Tlnfture.  Verfe. 

The  Sun  is  the  Life  of  the  whole  Wheel     2  7 
4.  The  Tinfture  of  the  kind  Joy  ßone  alfo  out 

of  the  fallen  Jngels  29 

4,  The  Tin6ture  in  the  Will  of  the  Devil  is 
'  become  falfe  ;  they  would  domineer  over  the 

Son  of  God  43 

8.  Ho-'M  the  Tindture  is  a  Creature,  and 
wreflles  with  the  Fire  §6 

5.  How  the  Lufler  is  ßill,  and  the  Tinifture 
moveable  and  living,  and  the  deepeß  Ground 
of  Heaven  ßj 

9.  Wherein  the  noble  Tinfture  confifls:  How 
every  Life  ßands  in  the  Hand  of  God :  How 
the  Spirit  would  be  in  Hell- Fire  52 

g.  Of  the  feparation  of  the  two  Tinftiires, 

cf  the  Fire-Life,  and  the  Air- Life         53 

13.  How  without  the  Verbum   Domini  both 

the  Tindtures  had  remained  captivated  by 

the  Devil,  in  the  Anger  of  God,  and  in  the 

Spirit  of  this  World  25 

Tongue. 

5.  IFhat  the  Tongut  fignif  es  or  denotes    107 

Trade. 
17.  Every  Trade  and  Bußnefs  is  in  the  Or- 
dinance of  God  12 
Treafure. 
rj.  What  Treafure  the  virtuous  gather,  and 
what  Treafure  the  covetous  gather         27 
Tree.      I'rees. 
7.  Out  of  what  the  Tree  of  Good  and  Evil  in 
Paradife  grew                                       47 

13.  A  Speech  to  the  great  and  wide  Tree, 
the  Generation  of  Adam  52 

1 4.  How  the  fmall  Grain  of  Mußard  Seed  be- 
comes a  great  Tree  44 

17.  Why  God  did  forbid  Man  to  eat  of  the 
Tree ;  alfo  of  his  State  before  and  after  the 
Fall  I  o 

9.  How  the  Paradißcal  Forms  were  known 
on  the  Trees.  All  cur  Fruits  are  Good 
and  Evil  14 

9.  Our  Fruits  upon  the  Trees  grow  not  of 
themf elves  1 5 

Trial. 

1 4.  The  Author  cannot  write  nor  expreß  what 
Joy  the  Soul  has,  after  it  haspaßed  through 
the  Trial  54 

Trinity. 

3.  What  the  Number  Three  cr  Trinity  is     1 2 


Chap.  Trinity.  Verfe. 

5.  How  that  which  is  fpoken  forth  is  an  Image 

of  the  Holy  Trinity  41 

5.  Where  the  Number  Three  or  Trinity  dwells 

57 

5.  The  Spirit  of  the  Soul,  but  net  the  Light 

of  the  Eyes,  comprehends  the  lYinity       58 

5.  There  is  nothing  PerfeSf,  but  the  Number 
Three,  or  Trinity  59 

16.  What  the  Trinity  is  from  Eternity  to 
Eternity  1 04 

Turba. 

13.  How  the  Turba  deßroys  the  Multipli- 
city, from  whence  it  is  that  Envy  and 
Falßiood  proceed  49 

13.  how  the  Turba  exercifes  itfelfin  the  An- 
ger ;  alfo  of  the  fpringing  up  of  the  Bloffom 
of  Life  60 

Turk.     Turks. 

6.  How  a  Turk  attains  God,  together  with 
the  Children  that  are  without  Underßanding 

21 
6.  The  Turks  fay  no.     He  that  honours  the 
Father,  honours  the  Son  2& 

1 1 .  The  cüufe  of  the  Turks  Potency  ;  alfo  how 
long  their  blindnefs  ßall  continue  92 

1 1 .  The  Antichrift  jhall  not  devour  the  Tree  of 
the  Turks  with  his  Dragon's  Mouth,  or 
tyrannous  Policy  ;  alfo  what  it  is  the  Anti- 
chrift ßmll  be  deßroyed  by  93 
1 1 .  How  the  Turks  are  become  a  wild  Tree  9  5 

Vanity. 
1 5,  Vanity  and  Wantonnefs  is  the  ßrß  Leffcn 
Youths  learn  7 

Vials. 

5.  In  the  Courts  of  Princes  /^^^  Vials  of  An- 
ger are  poured  forth  through  the  inßigation 
of  the  Hypocrites  d^ 

Virgin. 

6.  How  the  eternal  Virgin  came  into  Subßanct 

80 

6.  The  Word  is  the  Underßanding  in  the  eternal 
Virgin  82 

6.  Neither  the  Virgin  nor  the  Flefi  do  operate, 
but  the  Spirit  83 

II.  Of  the  eternal  Virgin,  cut  of  which  the 
Matrix  of  the  Earth  became  an  Image     1 2 

1 3  How  our  corrupted  Subftance  became  earth- 
ly ;  and  how  God  in  the  heavenly  Virgin, 
and  alfo  in  the  earthly'Sxr^n^becameMan  19 
Gg 


The  Contents  of  the  T'hreefold  Life. 


Chap.  Underftand.  Verfe. 

.3.  ^bey  that  are  born  of  God^  ßall  under- 
ftand this  37 

4.  Advice  to  them  that  qre  able  to  underftand 
this  Text  59 

18.  If  an  Afs  fiould  ffeak  the  Word  of  God, 
that  Soul  which  f:ars  Cod  zi-ould  under- 
ftand //  46 
Univerfuies. 

1 5.  What  our  Children  learn  at  the  Univer- 
fities  9 

15.  How  Students  in  the  Univerfuies  are 
advanced  to  govern  in  Church  and  State ; 
and  how  they  Rule  then  i  o 

1 6.  The  Perfon  of  Chrifl  is  a  My  fiery,  hidden 
from  the  Pride  of  the  High  Schools  or  Uni- 
verfuies 29 

Uppermoft. 
9.  How  the  uppermoft  defires  the  nethermofl, 
and  the  nethermofi  the  uppermoft         1 1  o 
\\'arning. 

5.  A  Warning  not  to  account  thefe  things 
FiSlicns  147 

5.  A  Warning  to  go  cut  from  Contention, 
a  Rep-oof  to  Babel  149 

7.  A  Warning  to  him  that  is  fallen  to  rife 
again  1 3 

8.  Of  God's  Care  in  Warning  of  his  Chil- 
dren 48 

II.  yf  Warning  to  the  Children  of  God  to 
go  out  from  the  Whore  of  feeming  Holinefs 

50 

11.  A  Warning  72ct  to  run  after  Bifputa- 
tion  and  Contention  80 

12.  ^Warning  to  thofe  that  are  here  ad- 
vanced to  Honour  5 

12.  A  Warning  to  the  Rich  to  be  Meek  and 
Gentle  6 

J  2.  A  W2iXmng  againß  the  Devil  who  fow- 
etb  Weeds.  What  the  Doctrine  of  Mofes 
and  of  Chriß  was  1 5 

12.  A  Warning  to  Wreßlein  Patience      47 

13.  The  Anther's  Warning  will  not  be  in 
vain.  4 ' 

13.  v\  arning  to  thofe  that  fay  ;  If  cur 
Teachers  teach  us  not  right,  let  them  look  to 
it  :  Alfo  of  the  mtfufe  cf  the  Baptifm  and 
Slipper  42 

14,  \\  aining  concerning  the  way  of feewing 
holinefs  8 


Chap.  Warning.  Verfe. 

14.  How  God  Warneth  Man  of  his  Wrath 

69 
IS-  A  Warning  concerning  the  Punißment 

that  ßjall  be  over  the  Face  of  the  Earth  i^ 
1 6.   yf /en?- warning  of  the  Antichrißian  Wolf 

lorn  of  an  Academy  26 

16.  A  Warning  not  to  truß  in  the ßill  of  the 

Letter;  but  in  the  Spirit  of  God  33 

1%.  A  Warning  to  Europe,  Aßa,  and  Africa, 

concerning   the  firong   Bow  that  is  bent  •, 

advice  to  arife  from  Sleep,   and  to  fee  with 

our  own  Eyes  oy 

Wars. 
5.  Of   the    right    Murderers    that  provoke 

Princes  to  Wars  77 

12.  Of  him  that  is  the  caufe  cf  Wars.  What 
W'ar /j,  and  whence  it  fprings  43 

Watchful. 
14.  IVhatwe  are  to  be  watchful  againß    42 
lb'.  Every  one  ßould  ^^  watchful,  both  in  a 
fpiritual  and  temporal  State  and  Condition 

42 
Water. 

8.  How  the  Water  reaches  up  to  our  Lips  15 

9.  Of  the  Water  above  the  Firmament,  and 
of  the  Water  beneath  59 

10.  How  the  V^zttv  flies  from  the  Fire,  and 
the  Fire  runs  after  the  Water  z  6 

13.  A  Similitude,  ßowing  how  all  Things 
have  Water,  and  the  Subßantiality  from 
it  25 

vV  ays. 

18.  We  have  but  two  Ways  to  go,  one  out- 
wardly in  working  for  neceßty,    and  the 

other  inwardly  in  the  Will  cf  God  4 1 
Weight. 

2.  How  Death  trembles  at  the  Life;  and 
whence  Weight  in  Nature  proceeds  72 

3.  Whence  the  Weight,  Matter,  Lvfier, 
and  fatiating  the  Hunger  cf  the  firfi  Will 

proceed  I  o 

Whore. 

3.  How  the  obßinate  \\  höre  has  caufed  her 

Laws  to  be  reverenced  and  worßipcd      7 1 

3.  Hw  the  Whore  poffeßes  the  Kingdom  of 

Chriß  with  Deceit  73 

3.  The  Prophets  have  Prophefied  qf  the  Ba- 

bylonißj  Whore,  who  muß  go  into  the  Lake 

74 


The  Contents  of 

Chap.  Whore.  Verfe. 

3.  The  Whore  fcorns  the  Angel's  founding  of 

his  Trumpet^  and  flatters  her f elf  76 

7.  The  fdfe  Teachers  compared  to  /i&^Whofc 

58 

8.  An  admonition  to  the  Whore  of  Babel     1 1 
1 1 .  All  people  are  fcandalized  and  kept  back  by 

the  Whore  9 1 

13.  Mention  of  the  Conceitedly  a;//^  Whore, 
who  is  not  better  but  worfe  by  the  Reforma- 
tion :  Alfo  of  her  punißment  58 

1 7.  When  Men  were  carelefs,  the  Babylonißi 
Whore  brought  forth  the  covetous  Devil  : 
Alfo  concerning  the  Lafl  Time  25 

18.  How  it  is  that  the  Whore  will  not  be 
converted  3  8 

Wicked. 

5.  The  Wicked  as  well  as  the  Good  grow  to 
the  Wonders  of  God  3 

Wildcrncfs, 

3.  How  Men  muß  go  into  the  Wildernefs, 
and  be  tempted  of  the  Devil  34 

Will. 

1 .  The  Eternal  Will  of  the  Father  is  the  Ori- 
ginal of  the  Fire  of  Life  23 

I.  Of  the  Eternal  Will  and  the  Eternal  Be- 
ßre 24 

1.  How  the  "Will  impregnates  itfelf  25 

1.  Hozv  the  Vf  ill  de/ires  to  be  free :  Alfo 
•what  the  fecond  Will,  or  the  Eternal  Mind 
is  26 

I.  Why  the  firfl  Will  generates  a  fecondWiW, 
and  falls  into  Anguiß  3 1 

1.  What  /^^Will,  the  contrary  Will,  and  the 
Defire  are  32 

2,  Of  the  Eternal  \\'\]\,  Word,  Father,  of  the 
two  Wills  :  What  is  called  Nature,  and  A 
and  O.  Nature  is  manifeßed  in  the  fecond 
Will,  as  Fire  in  Light  -  9 

2.  Of  the  Will,  and  of  the  Defire  in  the 
Will  13 

2.  That  the  Will  cannot  be  captivated  by  the 
tzvo  Forms  2  2 

2.  How  the  Will  is ßarpenedby  thetwoForms 

2.  How  the  fecond  Will  is  free  from  Nature, 
and  does  not  confume  62 

2.  Adefcription  of  the  firfl  Eternal  Will  that 
is  called  God  75 

2 .  The  firfl  Will  caufes  the  Birth  of  the  Love  : 


the  Threefold  Life. 

Chap.  Will.  Veffö. 

/lifo  of  the  Original  of  the  NatHes,  Father 
and  Son  87 

3.  Of  the  firfl  and  fecond  Will,  atid  of  the 
Birth  of  Nature  20 

4.  A  clearer  Demonflration  of  the  Alteration 
in  the  Will,  or  of  the  fecond  Will       24 

4.  The  Will  is  the  Mafier  of  every  work,  its 

firfl  Original  is  out  of  God  48 

4.  How  Menßall  attain  a  divine  Will      ßß 

4.  Of  the  twofold  acceptibility  from  one  Will 

66 

4.  IVhy  the  fecond  Will  is  called  Son,  Word, 
Perfon,  Heart,  Light,  Lufler,  Love,  and 
Wonder  68 

6.  //  lies  not  i»  the  opinion  or  knowledge  of 
any,  but  in  the  Good  Will  and  well-doing : 
The  Will  brings  us  either  to  God,  or  to  the 
Devil  19 

6.  Haw  we  are  all  blind :  Our  life  and  all  our 
doings  confifl  in  the  Will  22 

8.  What  Will  is  in  God.  The  great  power 
of  the  Will  hidden  in  the  Spirit  of  the  foul 

18 

ID.  The  Will  of  God  is  not  contention  and 
ftrife;  alfo  concerning  the  Hypocrites       33 

12.  We  mufl  go  out  from  Reafon  into  the  Will 
of  God ;  alfo  what  our  continual  purpofe 
ßjould  be  35 

14.  God  defires  to  have  no  Hypocrites,  but  a 
fiincere  earnefl  Will  10 

1 5 .  Earthly  food  paffes  away,  but  the  W^ill  <J«i 
the  Defiire  in  the  Will  remains  1 5 

Wifdom.    Wife  Men. 

5.  The  Wifdom  of  God  is  a  Virgin,  and  no 
Woman  or  Wife  44 

5.  Of  the  Operation  of  the  Wifdom  of  God  in 
both  Matrixes  45 

5,  The  Wifdom  of  God  is  an  Image  of  the 
Trinity  49 

5.  How  //^^  Wifdom  is  the  Body  of  the  Spi- 
rit, through  which  we  know  his  form     50 

5.  How  we  know  the  Virgin  of  Wifdom  ; 
ßje  is  the  Ornament  of  the  heavenly  fruit 

■      .  52 
5.  The  Virgin  of  Wifdom  or  the  Trinity  is  no 

local  thing,  but  without  End  ßb 

5.  Our  own  Wifdom  attains  not  the  Crcwir 
of  God's  fecrets  72 

6.  The  Eternal  Virgin,  the  EJernal  Wifdom, 

Gg  2 


The  Contents  of 

Ciiap.  Wifdom.  Verfe. 

and  the  Eternal  Word    are   not  divided 

7.  Solomon  learnt  bis  Wifdom  in  no  Univer- 

ßy  37 

7.  7 he  Conßellation  is  a  caufe  of  Wifdom, 
/irt,  and  Sublilty,  and  of  all  worldly  Go- 
vernment amongsl  Men,  Beaßs,  and  Fruits 

79 
1 1 .  How  the  firft  Adam  left  the  Virgin  of 

Wifdom,  and  bow  tbe  fecond  Adam  bad 

it  70 

13.  How  the  Light  of  tbe  Eternal  Wif- 
dom of  Cod  in  Adam  was  extinguißed 

18 

14.  The  DeviPs  pracJice  in  the  Wifdom  of 
tbofe  that  are  advanced  to  high  Places    3  8 

14.  How  the  Divine  Wifdcm  is  often  covered 
in  the  children  of  God  ^6 

2 .  fFbat  the  Wife  Men  underftood  by  Sulphur, 
Mercury,  and  Sal  38 

Woman. 

3.  T*^«?  Woman  of  the  Dragon  is  told  what ße 
has  built  6} 

3,  A  warning  to  the  fair  Woman,  as  ße  ac- 
counts herfelf  64 

3.  The  Woman  has  no  Authority  hut  from  the 
Dragon  66 

3.  How  the  Woman  upon  tbe  Dragon  rides  in 
Pride,  Panp,  and  State  69 

3.  Tbe  Anger  cf  God  accomplißes  all  its  won- 
d-:rs  on  the  \\"oman  cf  the  Dragon         70 

3.  How  the  Woman  is  faid  to  be  the  God  of 
the  Beaft  ;  viz.  how  the  Spirituality  or  Clergy 
are  faid  to  be  tbe  God  cf  the  I^Icgiftrates,  or 
worldly  Power  77 

9.  How  Man  has  tbe  TinSlure,  and  Woman 
the  Subßantiality,  and  hew  that  was  in 
Eternity.  44 

9 .  TFby  the  Woman  muß  be  under  tbe  Cover n- 
ment  of  Man  1 1 2 

9.  IVby  Women  are  talkative;  bow  the  Moon 
governs  their  ALatrix  ;  why  tbe  Moon  runs 
her  courfe  fo  foon  1 1 3 

1 1 .  Hov:  God  divided  Adam,  and  made  Wo- 
man cut  of  him  23 
Wonders. 

3 .  How  Chriß  prayed  to  bis  Father  and  wrought 
great  Wonders  72 

^.  How  she  Spirit  of  God  opens  the  Wonders 


the  "threefold  Life. 

Chap.  Wonders;  Verfe. 

which  were  forefeen  in  tbe  Eternity  in  the 
Wifdom  1 1 6 

17.  Ibe  outward  Body  ß)ould  manifeß  the 
Wonders  of  God  14 

Word. 

1.  How  theW ord  is  God,  that  Eternally  makes 
ttfelf  38 

2.  The  Word  Creates  in  the  Genet rfx.  V/bat 
tbe  Etertial  Still  Joy  is.  Alfo  in  what  Na- 
ture is  generated  78 

2.  Tbe'^ordi  takes  its  Original  in  Nature  : 
Two  Words  are  Generated :::  Nature  :  The 
firft  expreffes  the  fierce  power,  which  is  tbe 
Father'' s  Nature  80 

2.  A  defer ipt ion  of  the  fecond  Word,  which  is 
called  God  8  c 

2.  How  the  fecond  Word  dwells  in  tbe  firft 
will  84 

2.  How  the  feccnd  Word  is  the  Son,  and  the 
brigbtnefs  of  the  Father :  Alfo  how  Love 
and  Hate  ßand  in  cppoßtion  85 

3.  The  Word  of  God  has  broken  the  fierce 
Might  in  the  foul  55 

4.  How  tbe  Heart  is  tbe  Word  ;  and  tbe  Spi- 
rit is  tbe  former  of  tbe  Word  80 

5.  Tbe  foul,  tbe  fpirit,  and  the  body,  form  a 
Word  ^  86 

5.  How  tbe  Meaning,  the  Word,  and  the 
forming  cf  Words  is  to  be  underßood     96 

5.  How  tbe  third  Principle  alfo  may  be  under- 
ßood in  the  Word  1 1 2 

6.  How  the  Word  in  Nine  Months  became  a 
perfect  Man  84 

6.  What  in  tbe  Iron  reprefents  //»^  Word,  the 
Majeßy,  and  tbe  Holy  Choß  S9 

8.  How  ii  is  that  tbe  Eternal  Word  was  to 
become  Man  6j 

8 .  How  tbe  Word  which  became  Alan  entered 
into  Death  on  tbe  Crofs,  and  broke  tbe  f even 
Seals  68 

14.  How  tbe  foul  forms  tbe  Word  29 

World. 

I.  Tbe  Angelical  World  is  not  without  the 
place  of  this  World  5  4 

3.  Of  what  and  why  this  World  has  been 
created  40 

3.  God  is  a  Spirit :  Tbe  fevetitb  form  mani- 
fefts  him  ;  wherein  the  Creation  cf  this 
\Y odd  is  effe^ed  45 


The  Contents  of  the  Threefold  Life. 


Chap.  World.  Verfe. 

4.  ihis  World  ßall  not  die,  but  be  cha7iged : 
The  Shadow  of  every  'Thing  therein  remains 
Eternally  as  a  figure  to  the  Glory  of  God 

28 

5.  The  inward  Government  is  not  feparated 
from  this  World  16 

5.  Whence  this  World  is  become  corporeal 

17 
5.  This  World  is  a  fmilitude  of  the  Deity  in 

Love  and  Anger  8i 

5.  This  World  is  a  Sprout  out  of  the  Eter- 
nal Nature  8  2 
5.  The  FormofthisWorld  was  from  Eternity 
in  God's  immaterial  Nature  8  3 
5.  How  before  Time  the  World  was  without 
fubfiance.  Lucifer  has  flirred  up  the  Fire 
in  his  habitation                                       97 

5.  Where  the  Angelical  World  is   tnanifeß 

117 

6.  How  we  are  yet  blind  concerning  the  fub- 
fiance of  this  World  10 

6.  What  we  are ;  alfo  what  the  World,  and 
the  Original  of  it  is  40 

6.  The  Eternal  Subfiance  and  this  World 
are  like  a  Man,  they  each  generate  their 
like  46 

7.  Why  God  rejcEls  not  the  World  before  the 
End  of  Time  1 8 

8.  Of  our  own  hard  Prifon  in  the  Spirit  of 
this  World  14 

9.  Why  this  World  was  Created,  which  be- 
fore the  Creation  flood  in  the  Eternal  Wif- 
dorn  as  an  invifible  Figure  6 

g.  Of  the  Inclination  of  the  Spirit  of  this 
World  9 

9.  Of  that  which  the  Spirit  of  this  World 
has  built  10 

9.  I'hat  which  defires  to  reach  God  mufi  pafs 
through  the  Fire  :  Alfo  what  Fire  that  is 
which  muß  diffohe  the  World  82 

1 1 .  The  World  is  full  of  God :  Where  God 
is,   and  where  the  Abyfs  is  107 

II.  What  the  fubfiance  of  this  World,  the 
Angelical  World,  and  the  Helliflo  World, 
are  in  the  fight  of  God :  Alfo  where  God 
is  to  be  fought  110 

14.  The  World  makes  the  Children  of  God 
but  a  gazing  fiock  gß 

F    I    N 


Chap.  Works.  Verfe. 

4.  As  the  Building  ßall  appear,  fo  fijall  the 
builder,  our  Works  follow  us  52 

5.  How  the  evil  Works  of  the  Regenerate  in 
Chrift  ßall  appear  134 

8.  The  Defcription  of  the  New  Body,  and  of 
the  Old  Man ;  and  how  our  works  flmll 
follow  us  yy 

1 8 .  Hgw  all  Works  follow  after  the  will  •, 
alfo  how  Luft  in  the  foul  is  awakened     2 1 
Wrath. 

I .  The  fever e  Kingdom  of  Wrath  is  in  the 
Center  -,  how  the  Father  is  but  one ;  how 
the  third  Principle  could  not  have  been 
Created  49 

I I.  How  God  warns  Men  of  his  Wrath ;  a}id 
how  he  lets  that  come  which  Man  himfelf  has 
awakened,  as  Wars,  Famine,  Pefiilence,  (^c. 

40 
ir.  What  we  have  inherited  from  Adam: 
How  the  Anger  fioould  have  refted  Eternally ; 
without  the  awakened  Wrath  no  Devil  can 
move  a  Fly  41 

Writings. 
4.  Though  the  Author's  Writings  be  hard  and 
incredible,  yet  they  have  an  infallible  cer- 
tainty of  affurance  j  9 

4.  His  Writings  have  an  affurance  in  the  Cen- 
ter of  the  Earth  20 

5.  This  is  the  Writing  of  a  Child  33 

6.  How  people  may  be  benefited  by  thefe  Writ- 
ings 9 

9.  Jl/T:)at  the  Devil  intends  to  do  with  thefe 
Writings  i 

9.  The  World's  fervants  had  rather  lofe  God., 
and  the  Kingdom  of  Heaven,  than  their  Ho- 
nour aiid  Goods.  TheWboreby  the  Infiigation 
of  the  Devil  will perfecute  thefe  Writings  2 

10.  Advice  in  thefe  Writings,  to  reft  contented 
with  the  prefent  apprchcnfion  of  them       3 1 

Youth. 

15.  Of  the  wickednefs  and  unrulinefs  of 
Youth,  if  they  per  dive  their  Parents  give 
way  to  it  5 

Zeal. 
1 2 .  The  Innocence  of  the  blind  fimple  Zeal 
againft  the  Martyrs  2 1 

1 6.  Of  the  Great  fubmißon  of  the  Love  of 
God.    Patience  is  better  than  Zeal  ^^ 

I     S. 


A 

C  AT  A  L  O  G  U  E  of  the  Books 

Written    by    JACOB     BEHMEN, 

The  Teutonic  Theofopher. 

I.  /\  NNO  1612.  he  wrote  the  Aurora,  or  the  Dawning  of  the  Dayi  or  Morn- 
/\  ing  Rednefs  in  the  Rifing  of  the  Sun :  Containing,  the  Root  of  Theology, 
Philofophy,  and  Aftral  Science,  from  the  true  Ground.  Dated  June  2,  yinno  jEtatis  ^7' 
It  had  afterwards  Notes  added,  with  his  own  Hand,  in  1620.  Having  been  fummoned, 
on  Account  of  the  Afperfions  of  the  Superintendant  of  Görlitz,  and  accufed  as  Author 
of  this  Book,  it  was  laid  up  by  the  Magiftrates  of  that  Place ;  and  he  was  commanded 
(as  being  a  fimple  Layman)  to  defift  from  writing  of  Books.  Upon  this,  he  abftained 
for  feven  Years.  But  being  afterwards  ftirred  up  by  the  inftigation  of  the  Divine  Light, 
he  proceeded  to  write  the  reft,  as  follows. 

2.  Anno  1619.  The  Three  Principles  of  the  Divine  Eflence :  Of  the  Eternal  Dark, 
Light,  and  Temporary  World.     With  an  Appendix  of  the  Threefold  Life  of  Man. 

3.  Jnno  1620.  The  High  and  Deep  Searching  of  the  Threefold  Life  of  Man  through, 
or  according  to  the  Three  Principles. 

4.  An  Anfwer  to  Forty  Queftions  concerning  the  Soul,  propofed  by  Doftor  Balthafar 
Walter.  In  the  Anfwer  to  the  Firft  Qiieftion,  is  the  Philofophic  Globe,  or  Wonder-Eye 
of  Eternity,  or  Looking-Glafs  of  Wifdom,  (which  in  itfelf  contains  all  Myfteries,)  with 
an  Explanation  of  it. 

5.  The  Treatife  of  the  Incarnation.     In  Three  Parts.     Dated  in  May. 
Part  the  Firft,  Of  the  Incarnation  of  Jefus  Chrift. 

The  Second,  Of  the  Suffering,  Dying,  Death,  and  Refurredtion  of  Chrift. 
The  Third,  Of  the  Tree  of  Faith. 

6.  The  Great  Six  Points,  containing  the  Deep  Ground  of  the  Great  Myftery,  and  of 
the  Three  Worlds ;  and  a  brief  Explanation  of  fix  others,  or  the  fmall  Six  Points. 

7.  Of  the  Heavenly  and  Earthly  Myftery.     Dated  May  8. 

8.  Of  the  Laft  Times  -,  being  two  Letters  :  The  Firft,  to  Paul  Keym,  dated  /iuguß 
14;  and  the  Second,  to  the  fame,  d^ted  Nov  em  kr  22;  both  concerning  the  Thoufand 
Years  Sabbath,  and  of  the  End  of  the  World.  They  are  in  the  Colleftion  of  his  Letters, 

9.  Anno  162 1.  Signatura  Rermn:  or.  The  Signature  of  All  Things:  Showing  the  Sign 
and  Signification  of  the  feveral  Forms,  Figures,  and  Shape  of  Things  in  the  Creation ; 
and  what  the  Beginning,  Ruin,  and  Cure  of  every  Thing  is  ■,  comprifing  all  Myfteries. 

10.  Of  the  Four  Complexions :  A  Treatife  of  Confolation,  or  Inftrudlion,  in  Time 
of  Temptation.     Dated  in  March. 

11.  Two  Apo\og\es  to  Balthafar  Tylcken. 

The  Firft,  in  Two  Parts,  concerning  the  Aurora. 
The  Second,  in  Two  Parts.     Dated  July  3. 

Part  the  Firft,  concerning  Predefti nation.  ' ' 

The  Second,  concerning  the  Perfon  of  Cbriß,  and  the  Firgin  Mary ;  which  he  had 
wrote  of  in  the  Treatife  of  the  Incarnation. 


Dated  February  8. 


9.      •— 


2- 


Catalogue  of  Jacob  Behmens  Booh. 

12.  Confiderations  upon  Efaiah  StiefeVs  Book,  dated  y^/h/ 8,  concerning  the  Three- 
fold State  of  Man,  and  the  New  Birth  -,  and  of  the  laft  Ston,  or  New  Jerufakm. 

13.  Anno  1622.  Of  the  Errors  of  the  Se6ls  of  Ezekiel  Meths,   or  an  Apology  to 
Efaiah  Slit/el  concerning  Ferfeftion.    Dated  Jpril  6. 

14.  Of  True  Repentance.  —  —  i' 

15.  Of  True  Refignation.  —  —  2 

16.  Of  Regeneration.     Dated  June  24.  —  —  a 

17.  Anno  ibi^.  Of  Predefiination,  and  the  Election  of  God. 
There  is  an  Appendix  to  it,  intitled  as  follows : 

18.  A  Short  Compendium  of  Repentance.     Dated  February 

19.  The  A'yßenum  Magnum  :  An  Explanation  of  Geneßs  ;  tre'ating  of  the  Ma^ 
nifeftation,  or  Revelation  of  the  Divine  Word  through  the  Three  Principles  of  the 
Divine  Efience :  Alfo  of  the  Origin  of  the  World  and  the  Creation,  wherein  the 
Kingdom  of  Nature  and  Grace  are  explained,  for  the  better  underftanding  of  the 
Old  and  New  Teftament ;  and  what  Adam  and  Cbriß  are.  Dated  Septmber  1 1. 

20.  A  Table  of  the  Divine  Manifeftation  ;  or.  An  Explanation  of  the  Threefold 
World :  In  a  Letter  of  the  True  and  Falfe  Light,  to  G.  F.  and  J.  H.  Dated  No- 
vember II.     It  is  in  the  Colledion  of  his  Letters. 

21.  Anno  1624.  Of  the  Superfenfual  Life.  5 

(22.)  Of  Divine  Contemplation,  or  Vifion.     It  proceeds  to  the  fixth  Verfe  of 

the  fourth  Chapter. 

23.  Of  Chriß's  Teftaments.     In  Two  Books.     Dated  May  7. 
The  Firft,  Of  Holy  Baptifm. 
The  Second,  Of  the  Holy  Supper  of  the  Lord  Cibriß. 

24.  Of  Illumination.  A  Dialogue  between  the  Enlightened  and  Unenlightened 
Soul.  6. 

25.  An  Apology  for  the  Book  of  True  Repentance,  and  of  True  Refignation.  Dated 
April  10;  occafioned  by  a  Libel  publifhed  by  Gregory  Richer,  the  Primate  of  Görlitz. 

(26.)  A  Hundred  and  Seventy-feven  Theofophic  Qiieftions,  with  Anfwers  to  Thirteen 
of  them ;  and  to  the  Fifteenth,  as  far  as  to  the  fifth  Verfe. 
27.  An  Epitome  of  the  Myßerium  Magnum. 
(28.)  The  Holy  Week,  or  Prayer- Book.     With  Prayers  to  the  End  oi  Tuefday. 

29.  A  Table  of  the  Three  Principles,  or.  An  Illuftration  of  his  Writings.     To  J.  S. 
V.  S.  and  A.  V.  S.    Dated  in  February. 

30.  Of  the  Laft  Judgment :  Said  to  be  confumcd  at  the  Burning  of  Great  Glogau  in 
Silefid  i  and  no  other  Copy  of  it  is  yet  found. 

31.  The  Clavisi  or  an  Explanation  of  fome  principal  Points  and  Expreffions  in  his 
Writings. 

32.  A  Collcdion  of  his  Letters  on  feveral  Occafions. 

mtCy  The  Books  which  the  Author  did  not  finilh,  are  diftinguilhed  by  this  Mark  (  ). 


O  o 


o 

3 
a. 


FO  RTY 


FORTY      (QUESTIONS 

CONCERNING    THE 

S  O  U  L. 

PROPOSED 
By    Dr.  BALTHASAR    WALTER, 

AND     ANSWERED 

By   JACOB    B  E  H  M  E  N,   the  Teutonic  Theofopher. 

I  N    T  H  E 

ANSWER  to  the    FIRST    Q^U  E  S  T  I  O  N 

I  S    T  H  E 

PHILOSOPHIC     GLOBE, 

O  R, 

Wonder-Eye   of  ETERNITY,   or  Looking-Glass  of  WISDOM, 
(Which  in  itfelf  contains  all  Myfteries)  with  an  Explanation  of  it. 


R     E     F    A     C     E 


T  O    T  H  E 


READER. 


?*')*)^*("^  F  we  knew  the  precious  nature  and  value  of  our  own  fouls,  we  ßould  acknowledge 
v^  ^  w  with  an  inward  fenfibility,  the  anfwer  to  Chrifl^s  ^eflion,  when  he  faidyJVhatßall- 
^  ,*,  //  profit  a  man  to  gain  the  ivhole  world  and  lofe  his  own  Soul  ?  Or  whatßall  a  man 
kj*)K*(jlt  give  in  exchange  for  his  foul  ?  The  foul  is  fo  precious,  that  nothing  can  truly  be 
valued  at  fo  high  a  Rate.  To  fave  it  is  the  greatefi  gain,  to  lofe  it  is  the  greateß  lofs :  then 
who  will  not  highly  prize  the  fludy  and  underfianding  af  the  way  to  fave  it?  Chrifl  faith.  He 
that  will  fave  his  foul  fiall  lofe  it,  and  he  that  will  lofe  his  foul ßall  fave  it :  But  who  under- 
fiands  this  ?  We  know  it  is  the  defire  of  every  foul  to  hefaved,  and  to  be  happy  and  glorious,  but 
the  way  is  very  unknown  to  us  poor  fallen  fouls,  for  we  can  hardly  fuppcfe,  that  lofing  will  be 
the  faving  of  ourf elves :  Chrifl  alfo  taught,  that  the  way  to  Glory  was  through  many  Tribula- 
tions and  Death;  this  way  he  entered  into  Glory,  and  fo  have  all  the  bleffed  from  the  beginning 
cf  the  world,  and  can  no  otherwife  to  the  end  of  it.  But  how  ßall  a  foul  know  the  way  to  lofe 
and  deny  itfelf,  fo  that  it  may  aßuredly  attain  Eternal  Salvation  ?  Let  it  Hften,  in  its  Heart 
and  Confidence,  inwardly  to  that  Teacher,  which  it  ßall  find  there,  who  is  God  himfelf:  we 
have  the  Teftimony  of  Mofes  for  this,  zvho  told  the  Ifraelitcs,  The  PFord,  the  Commandment 
is  nigh  thee,  in  thy  heart  ajtd  in  thy  mouth,  not  the  outward,  but  the  Inward  heart  and 
mouth;  as  alfo  the  Apoftle  Paul  faith  to  the  Romans,  that  Chrifl  the  Eternal  Effentid word 
of  God,  the  word  of  Faith  which  they,  the  Apoflles,  preached,  is  nigh  us,  in  our  hearts  and 
in  cur  mouths;  and  in  another  place  he  faith.  Do  you  not  know  that  Chrifl  is  in  you,  except 
you  be  pafl  reproof,  dSowtAo)  improbi ?  /^nd  the  /fpoflle  John  faith,  that  Ccd  is  Love,  afid 
he  that  lovcth,  God  dwelleth  in  him,  end  he  in  God,  which  we  all  perceive  is  true,  for  in 
him,  we  live,  and  move,  and  have  our  being.  And  this  may  he  known,  though  the  Apoflk 
Paul  hadnot  faid  it,  for  one  of  the  Poets  of  old  fpoke  what  he  k-new,  andfaid,  We  are  all 
his  Offspring,  as  the  Apoftle  m  mtiovs  it :  Nay  we  all  know,  that  he  that  doth  well  is  the 
fcrvant  of  God,  hut  he  that  doth  evil  is  the  fervant  of  the  Devil  who  ruleth  in  his  heart  r 
and  though  there  is  none  that  doth  good,  no  not  one,  nor  can  do  of  himfelf,  yet  through  Chrifl 
in  him,  he  can  defire  to  do  well,  and  be  fcny  when  he  has  been  ärav;n  away  to  do  eiil  by 
the  lufts  of  his  own  heart,  by  which  the  Devil  tempts  us  to  do  evil;  but  if  we  will  reßfl  ike 

*-  A  2 


PREFACE   to   the   READER. 

Devil,  be  will  fly  from  us  ;  if  we  will  leave  off  to  do  evil,  and  defire,  try,  and  learn  to 
do  well,  without  doubt  weßjall  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  ive  flo  all  fully  underßand, 
and  all  Myfleries,  when  Codfhall  manifeß  himfelf  in  us,  if  ive  earnejlly  defire  it  with  all  hu- 
mility, f elf -denial,  Icfing  of  our  fouls,  and  being  nothing  in  ourfelves  ;  for  then  God  will  be 
/ill  in  /ill,  and  nothing  is  impoffible  with  God :  All  this,  and  much  more,  has  the  Author  of 
this  Anfwer  to  ihefc  Sluefiions  concerynng  the  foul  found  true ;  and  out  of  his  imvard 
Myflery  he  has  manifcfled  many  things  in  this,  and  ether  IFritings,  the  hiowledge  of  which 
will  be  exceeding  ufeful  in  promoting  the  falvation  of  every  foul.  But  as  he  is  fo  deep  in  his 
writings,  fo  we  have  need  to  defire  that  our  fouls  may  be  put  into  fuch  a  condition  as  his  was  in, 
elfe  they  cannot  be  fully  underflood ;  but  the  fame  God  that  fatisfied  his  defires,  will  fatisfy 
curs,  if  we  cafl  ourfelves  upon  him  in  our  fouls,  and  let  him  do  with  us  what  he  pleafes. 

"Thus  our  troubled  doubting  Souls  may  receive  much  comfort  leading  to  that  inwa7~d  Peace 
which  paffeth  all  underßanding ;  and  all  the  dijlurbing  Secfs  and  Hsrefies  arifi.ng  from  the 
Darknefs  and  Malice  of  Men  and  Devils,  will  be  made  to  vaniß),  and  ceafe  by  that  under- 
ßanding, which  may  be  kindled  in  them  from  it.  They  that  rule,  will  underßand  how  to 
effe£l  all  their  good  purpofes,  to  the  joy  and  happimfs  of  thofe  that  are  fubjeSled  to  their  go- 
vernment ;  and  Subje5ls  will  learn  to  obey.  So  God  ßmll  be  glorified  by  all  men's  love  to  one 
■  another,  and  peace  fiourifi)  over  all  the  Earth. 

If  fome  ßould  think  it  fo  hard  to  attain  the  underßanding  of  this  Author,  when  they  reed 
the  anfwer  to  the  fir ß  S^teflion  (which  is  far  -more  diff.cult  than  any  of  the  other,  becaufe  it 
contains  the  furn  of  them  all)  as  to  forbear  taking  fo  much  pains  as  they  fuppofe  is  reauifiite;  let 
them  confider,  if  it  ßould  prove  more  dißcult  than  other  writings,  the  Profit  will  compenfate 
the  Pains  with  a  hundred-fold  advantage ;  for  all  may  receive  according  to  their  vaß  or  nar- 
row capacity ;  only  let  not  the  Calumny  and  Mifrcport  of  others,  hinder  them  from  fo  great  a 
Benefit. 


THE 


ABLE 


O  F    T  H  E 


FORTY       (QUESTIONS. 


Wy^i  }'W^  H  E  Author  wrote  this  Anfwer  to  thefe  Queftions,  chiefly  for  his  friend's 
K#°5o<*'§^  fake  that  fent  them  to  him,  as  alfo  for  the  benefit  of  all  fuch  as  love  the 
^Ä  ^  äÜ  knowledge  of  Myfteries :  this  friend  of  his  was  Dr.  Balthafar  Walter^  who 
^^°^'f^^  travelled  for  Learning  and  hidden  Wifdom,  and  in  his  return  home,  hap- 
mJ^\.  J*Ajs  pgned  to  hear  of  this  Author  in  the  City  of  Görlitz  ;  and  when  he  had  ob- 
tained acquaintance  with  him,  he  rejoiced,  that  at  lafl:  he  had  found  at  home,  in  a  poor 
Cottage,  that  which  he  had  travelled  for  fo  far,  and  not  received  fatisfaftion  :  then  he 
went  to  the  feveral  Univerfities  in  Germanyy  and  there  coliefted  fuch  Queftions  concern- 
ing the  Soul,  as  were  thought  and  accounted  impoffible  to  be  relblved  fundamentally 
and  convincingly  ;  which  he  made  this  Catalogue  of,  and  fent  to  this  Author,  from 
whom  he  received  thefe  anfwers  according  to  his  defire,  wherein  he  and  many  others 
that  faw  them,  received  full  fatisfadlion. 

When  they  were  firft  printed  in  Englißo,  they  were  prefented  to  King  Charles  the  Firft. 
And  about  a  month  after,  being  defired  to  fay  what  he  thought  of  the  Book,  he  an- 
fwered,  that  the  Publifher  in  Engliß  feemed  to  fay  of  the  Author,  that  he  was  no  Scho- 
lar ;  and  if  he  was  not,  he  believed  that  the  Holy  Ghoft  v;as  now  in  Men  i  but  if  he 
was  a  Scholar,  it  was  one  of  the  beft  Inventions  that  ever  he  read. 

QUESTION     I. 

T'yW'^ HENCE  the  Soul  proceeded  at  the  Beginning  ? 
^/^         2.  What  is  its  Effence,  Subfiance,  Nature  and  Property  ? 
3 .  Hew  is  it  created  in  the  Image  of  God  ? 

4.  IVhat,  and  when  vjas  the  breathing  of  it  in  ? 

5.  How  is  it  peculiarly  fajhioned,  and  what  is  its  form  ? 

6.  What  is  it^  power  ? 

7.  Whether  is  it  corporeal,  or  not  corporeal  ? 

8.  After  what  manner  comes  it  into  the  body  of  Man  ? 

9.  Which  way  does  it  unite  itfelf  with  the  Body  ? 


Ithe  Table  of  the  Foj'ty  ^sßions. 

10.  Whether  is  it  ex  traduce  and  propagated  after  an  human  bodily '/tianncr  ?  cr  every 
titue  new  created  and  breaihed  in  from  God? 

11.  Hew,  and  where  is  it  feat  ed  in  man  ? 

1 2.  Ho-^i  and  what  is  the  Illumination  of  it  ? 

13.  How  does  it  feed  upon  the  word  of  God? 

14.  Whether  is  fuch  new  foul  without  fin  ? 

1 5.  How  comes  fin  into  it ;  feeing  it  is  the  work  and  creature  of  God  ? 

1 6.  How  is  it  kept  in  fuch  union,  both  in  the  A.iarnical  and  Regenerate  Body  ? 

17.  Wlnnce  and  wherefore  is  the  contrariety  between  the  Fleßj  and  the  Spirit  ? 

1 8.  How  does  it  depart  from  the  Body  at  the  Death  of  a  Man  ? 

19.  Hotv  is  it  Mortal,  and  how  Immortal? 

20.  How  does  it  return  to  God  again  ? 

21.  Whether  goes  it  when  it  departs  from  the  Body,  be  it  faved  or  not  faved? 

22.  What  does  every  foul  departed?  Does  it  rejoice  till  the  laß  Judgment  Day  ? 

23.  Whether  do  the  fouls  of  the  wicked,  without  difference,  (for  fo  long  a  time  before  the 
Day  of  Judgment)  find  fo  much  as  any  mitigation  or  refreßment  ? 

2  4.  Whether  do  men's  wißoes  profit  them  any  thing,  or  fenfihly  do  them  any  good  ? 

25.  What  is  the  Hand  of  God^  and  the  Bofom  of  Abraham  ? 

26.  Whether  does  the  foul  take  care  for  men,  their  friends  or  Children,  or  their  Goods; 
and  whether  does  it  know,  fee,  approve  or  difapprovc.  their  undertakings  ? 

2  7  •  Whether  does  it  know  this  or  that  Art,  or  Occupation,  whereof  (while  it  was  in  the 
body)  it  had  fuffcient  fidll  ? 

28.  Whether  alfo  does  it  obtain  fomewhat  more  certain  knowledge  of  Divine,  Angelical ^ 
Earthly  and  Diabolical  Matters,  than  it  had  in  the  body  ? 

29.  What  is  its  Reß,  Awakening  and  Glorification  ? 

30.  What  is  the  difference  between  the  Refurre£iion  of  the  FUß  and  of  the  Soul,  both  of 
the  Living  and  of  the  Dead  ? 

3 1 .  What  kind  of  new  Glorified  bodies ß:>aJl  they  have  ? 

32.  What  ßjall  their  form,  condition,  joy,  and  Glory  be  in  the  other  Life  f 

33.  What  kind  of  matter  fhall  our  Bodies  have  in  the  Life  to  come? 

34.  What  is  the  lamentable  and  horrible  condition  of  the  damned  Souls? 

35.  What  is  the  Enochian  Life,  and  how  long  does  it  continue  ? 
26.  What  is  the  foul  of  the  Meffiah,   or  Chriß  ? 

^y.  What  is  the  Spirit  of  Chriji,  which  he  willingly  commended  into  his  Father's  hand? 
3S'.   Of  the  things  which  Jh all  come  to  pafs  at  the  end  of  the  world? 

39.  What,  and  where  is  Paradife,  with  its  Inhabitants? 

40.  Whether  is  it  mutable,  and  what  fhall  it  be  afterwards? 


THE 


AUTHOR'S    PREFACE 


T    O 


Dr.   BALTHASAR    WALTER. 


I  .■  S'^'^jiC^"^  Eloved  Sir,  and  my  good  friend,  it  is  impoßble  for  Reafon  to  mifwer  tiefe 
^  ^  your  ^leßions,  for  they  contain  the  chiefefl  and'greatefl  Myßeries,  which  are 

^.     -^    .^  üloJte  known  to  God.  . 

**-*^'*^       2.  Hence  faith  *  Danid  to  King  Nebuchadnezar :  That  which  the  Kingxß^  ,_  26.. 
a/kelb  and  deftreth  of  the  LearnedChzXdtzns,  Aftrologians,  and'^xk  men,  is  not  in  their  30.  Andfuch 
power.     The  God  of  Heaven  only  can  reveal  fecret  things :  it  is  not  in  try  Reafon  to  anfwer  an  anfwerjo- 
the  King;  but  that  the  King  vtay perceive  the  thoughts  of  his  heart.  Cod  hath  revealed  ^'^-^gKhisof 
mt  that  my  Reafon  is  greater  than  any  man's  living.  Egypt.  Gen, 

41.  16. 

3.  So  likewiß  I  fay  to  you :  you  ßall  be  anfwered,  not  that  my  reafon  is  greater  than  any 
mans  living,  but  only  that  you  may  perceive  the  thoughts,  the  earnefl  feeking  .and  äeßre  of  your 
heart,  it  is  given  me  to  anfwer  you. 

4.  And  you  ß:)Ould  not  *■,  in  fuch  a  Way,  fo  anxioußy  feek  after  theft  things ;  they  are  in  no  b  According 
outward  reafon  :  But  to  the  Spirit  of  God,  nothing  is  impoßble  :  feeing  we  are  the  children  of  to  the  Reafoa- 
God,  and  in  Chriß  new  born  of  God,  the  fon  fees  very  well  what  the  father  does  in  hishoufe,  ^^  '^^  °"'- 
and  alfo  learns  his  Art  and  Work. 

5.  Seeing,  alfo,  we  are  the  myße^y  of  God,  we  ought  not  to  fuppcfe,  that  we  muß  not  fo 
much  as  look  upon,  nor  meddle  with  fuch  myßeries,  as  Antichriß  ttacheth  ;  fsr  none  taketh 

unto  limftlf  any  thing  of  God's  Myßeries,  unlefs  it  be  given  him:  and   St.  James  faith",  '  Janav  i.  57. 
li-very  guod  and  perteft  gitt  con-.eth  from  above,  from  the  father  of  lights,  with  whom 
there  is  no  change  nor  alteration, 

6.  And  feeing  you  feck  fo  eagerly  after  fuch  things,  you  become  thereby  even  the  cnufe  ef 
findirig  them  ;  for  God  gives  his  myßeries  both  by  means,  and  alfo  without  n:eaus ;  but  that  na 
man  might  bocß,  he  of  ten  makes  ufe  of  very- mean  people  abiutthem,  thatit  mightrhe  acknavj^ 
icdgt'd  thai  they  come  from  his  hand. 


8  The     AUTHOR'S    PREFACE. 

7.  Tou  ßall  be  anfiaered  with  a  very  found  and  deep  anfwer,  yet  briefly  comprifed^  not  act 
cording  to  outward  reaforit  but  according  to  the  fpirit  of  knowledge. 

8.  And  although  I  could  ßifficienily  fljow-and'^emofiflr  ate  thefe  things  in  a  larger  defcription  ; 
yet  feeing  they  are  all  defcribed-,  and  explained  at  large  in  my  other  Writings^  at  frefent  I  fet 
them  down  but  briefly  for  the  eafe  and  delight  of  the  Reader^  and  that  it  may  ferve  for  a  ßjort 
memorial  of  the  great  myfleries, 

•  '      ;  V      r.i 

9.  But  he  that  deßres  to  know  thefe  things  fully  and  fundamentally  ■,  let  himfeek  'them  in  my 
i  The  three-  former  Writings,  efpecially  in  the  ^  third  part,  and  there  he  has  the  whole  ground  of  the  Divine 
feld  life.         Effence ;  and  alfo  of  the  creation  of  all  things ;  of  that  which  is  eternal,  and  of  that  which  is 

corruptible;  and  how  every  thing  was  made,  and  is  come  to  be  as  it  is,  and  aä  as  it  does,  and 
what  it  ßall  be  in  the  end. 

10.  And  therein  alfo  lies  the  Key  of  the  Myfterium  magnum,  the  great  My  fiery,  fifar 
as  a  creature  is  able  to  comprehend  or  bear,  and  thither  we  refer  you  for  further  explanation  j 
andfo  I  commend  me  to  you.,  into. the  brotherly  love  iitCbrift^  Anno  1620;. 


Jacob  Behmen. 


THE 


Forty  Qucllions  concerning  the  Soul. 

Queftion  the  Fiifl:. 

Whence  preceded  the  Soul  Originally  at  the   begiwiing  of  the 

PForld  ? 

iF*^'^)^^^'^E  have,  both  in  our  fecond  and  third  Boole,  fufKciently  laid 
*^  ^^'S'^S»'^  ^^  °P^"  the  mylteries  of  the  Soul,  according  to  the  three  Principles 
^'^  1  I  w  °^"  ^'^^   Divine  Mlcnce;    where  alio  we  have  fet  down,    by  many 

^  §   ^    §  ^.  Circumftances,  the  eternal  Center  of  the   eternal  Nature  j  and   allq 
^!|  §-2'#§l' £|  the  Ternary  of  the  Divine  Elfence ;  and  moreover,    what  Eternity 
^^ww_^w^  has    ever   been,    and    how  the  beginning  of  the  Creation  *  was  ^  Or  cime  to 
^^"^^^^^^■^   brought  forth;  and  what  an  Angel,  and  what  a  Soul  is:  Alfo  we  ^e. 
have  laid  open  the  heavy  Tall  of  Lucifer;  and  moreover,  both  the  Mothers  which  have 
fo  brought^  it  forth,  the  one  "  procreating  the  heavenly  Efientiality,  and  the  other  the  *Generatl-:g. 
Hellifl-i,  where  alio  we  have  written  of  Light  and  Darknefs. 

2.  Therefore  we  iliall  not  be  very  well  underftood  by  the  Reader,  in  this  Treatife, 

Dnlefs  he  has  read  over,  and  well  '  comprehended,  "  the  third  part  of  our  Writings.  =  Orunder- 

3.  Although  that  apprehenfion  is  not  in  human  power,  yet  the  way  thereto  is  very  ^f2^-     , 
faithfully  fhown  him  ;  lo  that  if  he  longs  to  attajn  it,  he  Ihall  obtain  a  '  Guide  and  Di-  .  Lg^j°°_  \^ 
redor  (if  he  follows  our  counfel)  who  will  Ihow  him  the  key  of  the  Myßerium  magnum,  ^\,^  Holy 
the  great  Myftery,  leading  to  that  precious  Pkilofopher''s  ßone,  and  to  all.Myfteries :  let  Ghoil. 
none  think  this  impollible,  for  with  God  all  things  are  poffible :  He  that  findeth  God, 

findeth  all  things  with  and  in  Him. 

4.  Now  you  know,  '  according  to  Reafon,  that  all  things  are  originally  fprung  and  '  In  or  by.  ^ 
derived  from  Eternity  :  This  alio  the  holy  Scripture  tells  you:  in  God  are  all  things ;  ^?^^_;'!'j 
in  hihi  we  live  and  move,  and  have  our  being,  and  we  are  his  offspring.  ^^5  \V^  ,3 

5.  And  although  men  cannot  fay  of  God,  that  the  pure  Deity  is  Nature,  but  that  it 
is  die  Majefty  in  the  Ternary,  yet  we  muft  fay  that  God  is  in  Nature,  although  Nature  «  Glance cr 
cas  as  little  reach  or  comprehend  him,  as  the  Air  can  comprehend  the  Sunfi^iine:  How-  I'^'^f^  °/ 
ey*r,  we  muft  fay,  that  Nature  is  born  m  his  will,  and  tjjac  it  is  a  oL  EKING,  pro-  his  uicrv. 
d'Jced  oyt  of  Eternity  ;  for  where  there  is  no  Will,  there  is  alfu  no  Defire.  _       '>  Or  icufin«-. 

6.  But  in  God  there  is  an  eternal  Will  (which  is  himfelf)  to  beget  or  generate  his  •  '  i  Will;  Fa- 
Hcart  or  Son  ;  and  this  Will  maketh  the  "  ftirring  or  proceeding  out  of  the  will  of  the  fl^^^^,^_  ^^^ 
Heart,  which  is  a  Spirit;  fo  that  the  Eternity  confifteth  in  '  three  Eternal  Forms,  which  ^ proceeding^ 
.ire  commonlv  called  Perlons,  as  we  have  very  accurately  "  explained  it  in  our  third  Book,  or  F.fHux ; 

7.  Then  if  we  difcern  and  know  that  there  is  not  only  Light  and  Majtfty,  but  alfo  Holy  phoR. 
r)arknef3,  as  is  plain,  it  concerns  us  to  know  whence  Darknefs  arifes.  '  D'-'^^aiea. 

■  8.   1-or  in  the  hternity  beyond  Nature  there  can  be  no  Darknefs,  for  there  is  nothing  to 
bring  it  forth  :  we  muft  only  look  into  the  Will  and  the  Defiring;  for  a  defiring  is  at- 


1  ■ 

8. 


uac'ting. 


lO 


•  Or  I'i'z. 
"'  Or  Being. 
»  Moveable- 
jiefs. 

*AftringEncy, 
f  Acidity, 


<  Or  power. 

'  Whirling. 
'  Lightening. 


'  Or  Orb,  or 
Globe,  or 
Sphere. 
"  Oi  Bein  Jr. 


77je  F/rß  ^^eßion  Anßjoered. 


"  Or  Eilrin- 
gency. 

»  Mild  or 
äuiJ. 


T  Or  diiTe- 
rences,  kinds 
or  manrters. 


9.  And  whereas  in  the  Eternity  it  has  nothing  but  only  itfelf ;  it  draws  itfelf  into  the 
Will,  and  makes  the  Will  full,  and  that  is  its  darknefs  •,  whereas  otherwife,  if  it  was  not 
defirJng,  it  were  a  Nothing,  '  but  an  eternal  Stillnels  without  "^  Eflence. 

10.  Thus  the  Attraftion  makes  "  Mobility  and  Effences,  which  otherwife  could  not 
be  in  the  ftillnefs ;  and  fo  alfo  this  makes  "  harflinefs,  hardnels,  and  drought,  together 
with  •■  Iharpncfs. 

1 1 .  Neither  can  we  fay  that  the  Darknefs  fwallows  up  the  Light,  as  the  Eternal  Liber- 
ty •,  for  that  which  is  Eternal,  cannot  be  altered  nor  changed :  but  yet  we  muft  fay  thac- 
Light  and  Darknefs  are  in  one  another. 

12.  Now  the  Light  is  good,  and  has  ''  virtue-,  but  the  Darknefs  has  the  harfhnefs, 
lurdnefs  and  coldnefs  :  and  the  defue  of  the  Will  makes  Eifences  and  attradcing,  which  is 
a  ftirring  in  the  hardnefs  ;  and  if  that  which  is  attracted  ftirs  by  the  drawing,  then  it 
caufes  a  '  jarring,  whereby  Light  and  Darknefs  are  mingled  together  in  the  fharpnefs. 

13.  And  we  mufl:  confider  how  the  free  Light  is  fliarpened  in  the  Eflence  in  the  fharp 
ftirring,  whereby  v/e  come  to  underftand  the  '  tire-flaHi,  and  the  eagernefs ;  and  yet  we 
cannot  fay  that  there  is  any  rending. 

14.  For  that  which  is  Eternal,  without  beginning,  admits  no  fevering,  but  ftands  as 
a  '  wheel,  which  begetteth  itfelf  in  itfelf:  whereof  you  have  a  fimilitude  in  the  Mind 
of  Man,  where,  indeed,  there  is  a  Will  of  a  rifing  and  running,  but  no  removing :  the 
greater  the  Will  is,  the  greater  alfo  is  the  "  Eflence,  and  the  more  ftrongly  it  is  fharpened. 

15.  Thus  the  Hill  Liberty,  v/hich  is  neither  Darknefs  nor  Light,  is  iharpened  in  the 
iliarp  Defiring  and  attradting,  fo  that  it  appears  as  a  flafh  which  Ihineth. 

16.  Alio,  we  cannot  fay  that  the  Liberty  holds  or  captivates  the  flafh  -,  for  from  Eter- 
nity it  has  had  Nothing :  but  we  can  well  fay,  that  the  l^ight  and  Splendour, fhines  in  the 
Liberty. 

17.  For  thnt  which  is  free,  lets  in  the  Light ;  but  that  which  Is  not  free  (as  the"  har/h- 
nefs  which  makes  Darknefs,  and  is  material,  to  fpcak  in  a  Spiritual  fenfe)  tliat  does  not 
receive  the  Light. 

18.  This  we  can  truly  fay,  that  whatfo;ver  is  tranfparent,  and  "  not  of  a  grofs  Nature, 
takes  in  the  Light,  as  appears  by  the  Vv-ater  which  takes  in  the  Light,  and  the  harfh  Earth 
does  not. 

iq.  Moreover  in  Fire  you  have  a  fuflicient  manifcftation  of  the  Efl^ence  of  all  EflTences ; 
for  you  fee  that  the  Fi.'-e  burns  in  an  harih  dry  matter  •,  for  it  is  the  harfli  Defire  which  en- 
ters into  itfelf  like  a  great  anguifh,  and  reaches  after  the  Liberty,  where  alfo  it  rer'-''es 
the  Liberty,   like  a  ffalh,  and  it  kindles  by  the  flafli  thac  it  burns. 

■20.  And  alciiough  it  mull  be  underftood  that  there  is  no  fuch  fire  in  the  Eternal  Elience, 
as  that  IS  which  appears  externally,  yet  it  is  internally  in  the  harfli  Defire,  and  externally 
it  remains  dark  :  T.hereibre -f he  Eternal  Fire  is  e.xternaHy  dark  •,  and  internally,  as  it  is  in 
itfelf  in  the  Will  of  the  Eternal  Liberty,  it  is  a  Light  wl-.ich  Ihines  in  the  Still  Eternity. 

21.  Now  then,  vve  underftand,  that  in  Fire  there  are  ten  >' Forms,  all  v/hich  are  b'lrrt 
in  the  Will,  and  all  belong  properly  to  the  Eternal  Will -,  therefore  we  rightly  fay,  that 
the  Eternal  Wi!l  is  God's  Vvill;  and  that  the  Liberty  which  has  the  Will,  is  God  him- 
feif ;  for  it  is  tlie  Eternity,  and  nothing  elfe. 


The  Firfl  Form. 


22.  Ft! ft,  there  is  the  Eternal  L  iberty,  which  has  the  \N\\\,  and  is  itfelf  the  Will :  now 
'  ©r  Io:igi;i[;.  every  Will  has  a  '  fceking  to  do,  cr  to  defire  fomeching  -,  and  herein  it  beholds  icfelr,  and 
fees  in  the  Ete;  nity  whatitfelf  is  -,  it  makes  to  itfelf  a  glafs  of  its  own  likenefs,  for  ic  fees 
wha:  itlelf  is ;  and  fo  finding  nothing  but  icfelf,  it  defires  itfelf. 


.  l^be  Firß  ^eßion  Anfwered,  i  r 

'The  Second  Form. 

23.  The  fecond  Form  is  the  Defiring,  and  yet  it  has  nothing  butitfclf,  thereupon  its 
<1crire  feeks  a  model  of  its  own  Will  in  itfclf,  and  makes  itfclf  pregnant,  fo  that  a  dark- 
nefs  or  overfhadowing  comes  to  be  in  the  Will,  which  the  Will  would  not  have;  but 
the  Defire,  the  feeking  caufes  it ;  and  yet  there  is  Nothing  that  is  able  to  confume  or  ex- 
pel the  Defire. 

24.  For  that  which  is  before  the  Defire,' beyond  the  feeking,  is  Free  and  a  Nothing,  and 
yet  it  is :  yet  if  it  were  a  thing  that  could  be  perceived,  it  were  an  Efience,  and  mufl:  fubfid 
in  that  Efience  which  brought  it  forth  :  but  feeing  it  is  widiout  Efience,  it  is  the  Eternity, 
viz.  Good :  For  it  is  no  fource,  and  has  alfo  no  Mutability,  but  it  is  a  Reft  and  an  Eter- 
nal Peace, 

25.  But  feeing  the  immenfe  Space  is  bottomlefs,  therein  being  neither  number  nor  end, 
and  alfo  no  beginning,  therefore  it  is  like  a  Glafs ;  it  is  All  thing?,  and  yet  as  a  Nothing : 

it  beholdeth  itfelf,  and  yet  findeth  nothing  but  an  A.    which  is  its  "^  Eye.  'IntheTwt, 

AAA/  AVge,%vlucli 

/A   Zli  f-y  in  the   Ger- 

26.  AV:  That  is,  the  Eternal   Original  that  fancthing  is;    for  it  is  man  Lan- 
A  /    A    A    the  Eternal  Beginning,  and  the  Eternal  End.     Thus  the  Abyfs  feeth  in  guage  fir.ni- 
^^    V    V    icfelf,  and  findeth  itfelf.  '^^  ^"^  ^>^- 

0     9     0 

Ä      T     O        27.  The  A  hhelcw,  and  the  V  is  above;  and  the  O  is  AVge, 

J\_  the  b  yc,  and  yet  is  in  itfelf  no  Subftance  ;  but  thus  is  the  Original 

\/       \/  of  Subltance :  there  is  neither  below  nor  above,  only  its  Looking- 

O      (\)  Glafs  in  the  AV  is  thus  a ""  feeing.  *  As  the  fight 

A        NK  of  the  Eye. 

28.  But  whereas  there  is  no  ground,  therefore  its  Glafs  is  fuch  an  Eye  as  this  \J  '■, 
for  God  himfelf  faith  in  the  Revelations,  "  I  am  A  and  O,   the  beginning  and  the  end»  "  Rev.  i.  ?. 

the  M  and  the  laft:  ,      ,      .  .     ,  ,.  ^  IrTom^gl 

2<).  Confider  us  according  to  its  precious  depth;  for  we  fpeak  not  here  according  to 

Nature  in  a '  Form,  but  according  to  the  Spirit  above  Nature  in  the  ''  Divine  Charafter  i  .  '  Similitude. 

0°  *■  or  Parable,  or 

is  the  Eye  of  God,  the  Eye  of  Eternity  :  This  makes,  and  is  a  Glafs,  Figure- 

/--N  /'-\  *  Go  1  tes 

nd  it  is  a  round  circle  like  a  Globe  Q  ,  not  like  a  Ring  \J)  ^   for  we  cannot  defcribe  Charifter  T. 


it  otherwife.     Hereby  we  mean  the  Globe  of  Eternity,  wherein  lies  the  foundation  of  q,*;^^^^,'^.  '" 
Heaven  and  Earth,  of  the  Elements,  and  alio  of  the  Starry  "  Sphere,  q  q  ^. 

31.  For  it  is  a  Globe  ©  like  an  Eye,  and  it  is  '  the  Eye  of  God's  Wonders,  wherein  ^^q,^^'"^"' 
every  thing  was  fecn  from  Eternity,  yet  without  Effence,  as  in  a  Glafs  or  Eye,  for  it  is  f  God's  wen- 
the  Eye  of  the  Abyis ;  concerning  which  we  have  no  Pen,  Tongue,  nor  Utterance,  ei-  der  Kye. 
ther  to  write  or  fpeak,  only  the  Spirit  of  Eternity  leads  the  Eye  of  the  Soul  thereinto ; 

and  fo  we  fee  it,  elfe  it  muft  remain  in  Silence ;  and  this  hand  could  not  defcribs  any 
thing  of  it. 

32.  Now  feeing  that  in  the  Eternity  there  is  fuch  an  Eye,  which  is  God  himfelf  (and 

}et  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  Cv 


*  B  2 


12  Ä  Firß  ^eßion  Arifwered. 

Beginning   and  End)  hence  we  find,"  that  there  is  a  Will  in  the  (^  ,  and  the  Will  is 

«  Drawing  or  theQ  itfelf,  which  maketh  the  A,  (viz.  the  Eternal  beginning  of  the  *  Seeking,)  fo 

attrafting.       that  the  Abyfs  beholds  itfelf,  and  makes  a  Form  in  itfelf  like  a  Globe. 

33.  For  the  Eye  findiag  no  bottom,  it  clofes  itfelf,  and  becomes  like  a  round  Globe 
of  Glafs;  and  lb  it  is  the  fimilitude  of  Eternity,  in  that  it  can  find  itfelf:  for  there  is 
no  finding  in  the  Abyfs,  becaufe  there  is  no  place  or  limit,  but  the  meer  Abyfs :  and 
when  it  finds  itfelf  in  the  Eye,  yet  it  finds  nothing  but  the  Eye,  which  isthe  Globe. 

34.  Now  the  Eye  makes  the  Globe,  and  it  is  the  Globe,  and  all  put  together  is  a 
»  Or  an  Etcr-  •>  Will  to  feek  itfelf,  and  fo  to  fee  what  the  Eternity  is,  which  is  made  manifeft  in  the  Eye. 
nal  Will.             2^,  por  [Jig  Eye  makes  a  Beginning  and  an  End;  and  becaufe  there  is  nothing  that 

can  give  it,  it  gives  itfelf,  and  it  is  from  Eternity  to  Eternity,  the  Eternity  itfelf;  it 
touches  Nothing;  for  it  is  a  Nothing  in  itfelf. 

36.  Then  if  there  be  a  Will,,  which  is  the  Eye,  and  which  keepeth  the  Eye,  that 
'  Holding  or  '  keeping  is  the  Defire  of  the  Eye ;  and  fo  the  Defire  caufes  an  attraftion  in  the  Eye, 
retaining.        yet  nothing  is  there  but  the  Eye  :  and  the  Defire  only  attracts  itfelf  in  the  Eye,  and  im- 
pregnates the  Eye  with  that  which  is  attraded,  lb  that  it  becomes  full;  and  yet  alfo  no- 
thing is  there  but  a  darkening  of  the  Free  Eye;  yet  the  Eye  is  not  dark,  but  the  Defire 
in  the  Eye  is  impregnated  in  itfelf. 

37.  for  the  Will  of  the  Eye  is  frill,  and  the  Defire  of  the  Will  makes  itfelf  full, 
and  the  Eye  continues  free  in  itfelf:  For.  it.  is  free  in  and  from  Eternity;  and  this  we  call 
th:  Eternal  Liberty  in  all  our  Writings. 

The  Tly'ird  Fonn. 

35.  Now  a  Defire  \%  fliarp  and  attrafcive,  and  that  makes  the  third  Form,  ivz.  a- 
moving. in  itfelf,  and  it  is  the  Original  of  the  Eflences  ;  and  hence  come  the  Ellcnces  in 
the  Eye  and  in  the  Will,  and  yet  the  Will  may  not  fufier  itfelf  to  be  attrafted. 

39.  For  its  peculiar  right  is  to  be  ilill,.  and  to  hold  the  Eye.  in  the  Circle  in  the  Globe, 
and  yet  it  cannordefend  itfelf  from  the  drawing  and  filling,  for  it  has  notliing  wherev/ith 
it  can  deiend  itlelf,  but  the  defire.  t 

40.  And  here  arifeth  the  Eternal  Enmity  and  contrary  will;  the  Will  will  not  be  cfiirk, 
and  its  Defire  makes  it  dark ;.  the  Will  would  fußer  the  Motion  willingly,  becaufe  it  is 
its  manifefiation  ;  but  the  drawing  in,  and  darkening,  pleafes  it  not,  though  indeed  the 
Will  is  not  attracted  nor  darkened,  hat  the  Defire  in  the  Will  impregnates  it.'elf; 

41.  Now  v/hen  the  Defire  thus  flicks  faft  in  the  Darknefs,  there  is  a  great  anguifli» 
for  it  is  troubled  and  attrafted,  and  alfo  darkened,  and  brings  anxiety  to  itfelf  in  itfelf, 
and  defires  liberty  :  and  drawing  fo  llrongly  at  the  liberty,  \TOuld  fain  draw  itfelf  into 
the  Liberty,  and  fo  it  makes  itlidf  more  eager;  rough  and  hard,  and  the  Darlifiefs  is 
like  an  horrible  confuming  Iharpnefe. 

42.  For  it  fnatches  the  1  iberty  into  itfelf.;  but  it  is  fo  fharp,  that  it  appears  in  the  Li- 
berty as  a  flafh  of  lightening,  which  confumes  the  daricnefs  with  icj  eagernefs :  and  hence 

Tkut.  4.  24.  it  is  that  God  faith,  I  an  a  "  conßivüiigßre. 

\  MaurU.  4  3-   Hereby  underiland,  hov/ every  '  matter  confifts   in  the  power  of  the  true  Fire, 

and  how  the  fioor  fiial!  one  day  be  purged  :  for  it  is  the  Originalof  the  Fire  which  has  all 
power;  for  it  confumes  v/hatfcevcr  the  Defiring  has  made,  whether  it  be  ftone  or  mineral, 

"Ctn/r^ /I  Na-  i^''  it  is  the  flnrpnefs  of  the  Eternal  Liberty,  and  makes  the  ""  Center  of  Nature. 

tur^.  44.  But  that  you  may  fearch  yet  deeper,  know,  that  the  Fire  Originally  confifteth  in 

three  Forirs-,  viz.  ia the  Defire;  and  then  in  the  nutccr  of  tliat  wliich  is-attracled,  viz,. 


The  Firß  ^eßion  Anfwered*  1 3 

fn  the  darknefs,  in  which  Eflentiality  proceeds  from  the  Attraftion ;  and  thirdly,  the  An« 
guifh  fource. 

The  Fourth  Form. 

45.  And  the  fourth  Form  makes  itfelf,  tliat  is,  the  flafli,  for  the  Liberty  caufes  that,  and 
is  the  kindler  of  the  Anguifli  fource.  For  the  Defire  in  the  Darknefs  would  have  no- 
thing elfe  but  the  Liberty,  and  the  Liberty  is  a  light  without  fhining,  it  is  like  a  very 
deep  blue  colour  mixed  with  green,  lb  that  it  is  not  known  what  colour  it  is,  for  all 
colours  are  in  it;  and  the  Defire  in  itfelf,  in  its  eager  anguifh  and  Hiarpnefs,  breaks  the 
colours,  and  makes  an  horrible  confuming  flafh  in  itfelf,  and  changes  it  according  to 
the  anguifh,  that  it  becomes  Red. 

46.  Now  the  Liberty  in  the  Defire  fuffers  itfelf  not  to  be  bound  or  captivated,  but 

changes  itfelf  from  the  Red  flafh  into  Light,  into  a  "  glance  of  the  Majefty,  and  it  is  »  Whofe  Co- 
an  exulting  great  Joy  in  the  Liberty.  lour  is  Yel- 

47.  For  the  Eye  is  made  manifelt  in  the  Light,  and  the  °  Eflentiality  is  made  mani-  ^^°^- 

feft  in  the  Will,  and  then  it  is  known  what  Light  or  Darknefs  is :   alfo  thus  the  Eternity  tjaiiiy"    ^"' 

is  known,  and  fo  God's  Holinefs  always  arifes  in  the  wonders  from  Eternity,  and  it  has 

neither  limit  nor  beginning,  for  it  is  an  Eternal  beginning  comprehended  in  Nothincr  but 

only  in  the  Wonders^    which  are  its  own  Eflence,    where  there  is  neither  limit  nor 

°  number.  p  Time  oi 

48.  And  thus  nothing  is  known  in  the  flill  Eternity,  but  the  glance  of  theMajefl:y>  y^^"* 
and  the  Spirit  which  is  born  in  the  Will,  and  the  Majeily  has  the  '^  Dominion.  "^  Rcgimia, 

49.  Beloved  Sir  and  Friend,  underftand  the  fenfe  right:  v/e  mean  not,  that  the  Birth 
apprehends  the  Liberty  without,  but  within  itfelf,  in  its  Center,  it  apprehends  itfelf  in 
itfelf,  and  maketh  Majefly  in  itfelf,  and  yet  there  is  no  including  there,  but  it  is,  as  when 

life  arifes  from  Death  or  from  Nothing,  which  '  dwells  only  in  itfelf,  and  this  is  called  a  'Life, 

'  Principle:  and  that  wherein  it  dwells  is  called  Nature,  which  has  feven  Spirits  and  ^  Prindpiutn. 

Forms,  as  is  to  be  feen  in  our '  fecond  and  "  third  Book»  ■  Three  IVin- 

50.  Yet  this-  Principle  has  but  one  Spirit,  which  is  the  life  of  that  Principle,  and  it  ciples. 
has  but  one  will  neither,  which  is  the  "  fulfilling  of  the  Eternity  with  the  glance  of  the  "  .^.'^''-^^''^'l 
iViajcitv:  '  -Orlatiatlng.- 

51.  For  this  principie  is  the  Power  proceeding  from  the  will  of  Eternity,  and  the. en- 
trance, or  the  Eternal  beginning  of  the  Power,  is  the  Life  and  the  Spirit  of  the  power, 
which  thrulleth  forth  the  Effences  of  the  Genetrix,  and  opens  the  Oiugin.il  of  the  Majefiy. 

52.  And  the  whole  Eye  (which  has  thus  ''  made  itfelf  a  Glafs  in  the  A  and  O )  is  ail  '' ""  ^ornieds 

'  '    or  figured, 

things,  it  is  the  Eternity,  and  in  itfelf  in  the  Eye  it  begetceth  the  Majefty,  which  is  the 
Heart  ant!  Power  of  the  bye ;  and  alfo  the  Spirit,  which  proceeds  from  the  Power  in  the 
Heart,  even  from  the  fiery  Light-fiaming  Effences. 

5  j.  'I'hu5  underftand  the  Holy  Ternary  in  one  Eflence  :  The  Father  is  the  Eternity  -  G  U  T,  - 
without  Ground,  which  is  Nothing,  and  yet  all  things  -,  and  in  the  Eye  of  his  glance  he  =  G  O  T  T. 
fees  that  he  is  all  things  :  and  in  tlie  Power  of  the  Majefty  he  feeleth,  tafteth  and  fmelleth  ^^^-^  '^'^'^  °' 

that  he  is  '^  Good,  that  is,  that  he  is  "  God :  although  the "   1  5  ('.vs..  the  '  harflinefs)  '  Sdtvtrig. 

ajifes  in  the  Center.  ,'icff,  Herivl- 

54.  And  in  the  Spirit  is  the  moving  of  the  Power,  and  the  Multiplicity  without  ground  nefs, Solidity, 

and  number,  wherein  confifts  an  Eternal  unfearchable  multiplicity,  and  all  in  Fower.  |^'^^"-''>''  "'^ 
f,S-  For  that  which  has  no  ground,  has  no  number,  nor  is  th.ere  any  fhucting  up  or  j  Or  ^dioct 

comprehenf.on  tlierein,  and  ihat  which  is  within  itfelf,  cannot  be  known. ''  externally,  but  abc-na.' 


X4  The  Firß  ^eß'ion  An/wer  ed. 

st  may  be  fe't  by  the  Spirit :  Tl.iiäs  the  Internal  drives  out  from  itieiiVand  manifefts  ititrlf 
in  Figures,  or  elfe  God  could  not  be  known. 

56.  Thus  God  is  together  one  Spirit  •,  and  is  from  Eternity  in  three  beginnings  and 
ends,  and  that  only  in  himfelf :  There  is  no  place  found  in  his  fight;  and  he  has  nothing 
in  himfelf,  that  may  b-  compared  to  him ;  alfo  tliere  is  nothing  which  can  fearch  and 
manifeft  any  thing  further  than  his  Spirit;  which  always  manifefts  itfelf  from  EtCinity  to 
Eternity. 

57.  He  is  an  Eternal  fecker  and  finder  of  himfelf  in  the  great  Wonders ;  and  that 
which  he  finds,  he  iinds  in  the  lower :  He  is  the  Opener  of  the  Power :  Nothing  is 
like  him,  neither  does  any  thing  find  him,  but  that  which  yields  itf;.df  to  be  his  own, 
that  enters  into  him  :  That  which  denies  itl'eif  to  be,  in  that  thing  the  Spirit  of  God  is 
ail  things;  for  it  is  one  only  Will  in  the  Eternal  Nothing;  and  yet  it  is  in  all  things  as 
God's  Spirit  itfelf  is. 

58.  And  this,  my  beloved  Sir,  is  the  Highcfl  IVIyflery :  Therefore  if  you  would  find 
it,  feek  it  not  in  me,  but  in  yourielf,  though  not  in  your  Re;ifon  neither,  which  muft  be  as 

«  Phi!.  3.  13,  dead,  and  your  Defire  and  Will  mud  be  in  God  :  and  fo  God  becomes  '  the  will  and  the 
deed  in  you  :  alfo  the  Spirit  of  God  brings  your  will  into  himfelf,  and  then  you  may 
well  fee  what  God  is,  and  what  Spirit's  child  this  hand  is,  and  from  what  kind  of  Spirit  it 
writes. 

59.  And  I  brotherly  exhort  you,  that  you  feek  not  with  iiich  eagernefs,  you  will  not 
reach  the  bottom  of  it  with  fuch  fearching,  although  you  are  known  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  counfel,  leave  off  yoxir  laborious  fearching  in  Reafon,  and  enter 
into  the  will  of  God,  into  God's  Spirit,  and  caft  outward  Reafon  away,  and  then  your 
will  is  God's  will,  and  God's  Spirit  will  feek  you  within  you. 

61.  And  if  he  finds  your  will  in  him,  then  he  manifells  himfelf  in  your  will,  as  in 
his  own  propriety.  For  if  you  quit  that  will,  then  it  is  His,  who  is  all  things :  and  when 
he  moves,  go  you  with  him,  for  you  have  Divine  Power,  and  then  whatlbever  you 
fearch,  he  is  in  it,  and  then  nothing  is  hid  from  the  will :  thus  you  fee  in  his  Light,  and 
are  his. 

62.  And  let  no  tear  terrify  you,  there  is  nothing  can  take  it  away  but  your  own  ima- 
gination; let  not  that  enter  into  your  will,  and  fo  you  Tnall  work  the  wonders  of  God  in 
his  Spirit,  and  acknowledge  me  your  brother  in  him,  elfe  1  fliall  be  but  as  one  that  is 
dumb  to  you  :   1  his  1  tell  you  for  good  will. 

63.  And  feeing  we  write  of  the  Eternity,  to  the  end  to  fatisfy  your  will,  concerning 
the  foul,  (our  purpofe  herein  being  according  to  the  will  of  God,)  we  v/ill  therefore  firft 
fliow  you  the  ground  of  the  foul,  and  then  its  Original  ;  and  lb  open  your  eyes,  that  you 
may  be  freed  from  your  laborious  fearching. 

6_(.  For  you  have  now  to  your  old  age  laboured  in  this  kind,  and  fo  far  as  I  under- 
ftand,  you  have  not  yet  found  that  deep  Myilery  in  the  Spirit :  But  feeing  it  is  God's 
will  that  you  fliould  know  it,  and  have  it  given  you  for  a  reward  of  your  fo  great  la- 
bour, therefore  have  a  care  that  you  receive  it  right;  and  then  that  you  caft  not  the 
pearl  before  fwine,   which  are  not  v/orthy  of  it,  nor  will  be  worthy  of  it  to  Eternity. 

6^.  For  that  which  fliall  be  revealed  to  you  here,  belongs  to  the  Children  of  God, 
therefore  be  faithful,  and  employ  it  according  to  the  Spirit,  and  not  according  to  hu- 
man reafon. 

66.  For  it  is  fo  fublime,  that  it  will  not  endure  earthlinefs  which  proceeds  from  Co- 
vctoufnefs,  Pride,  Self-glory,  and  Arrogance,  although  you  be  not  fuch  ;  but  look  v;ell 
into  whom  you  pour  oil,  for  it  is  poilbn  to  many  ;  let  other;  themfelves  feek  as  you  have 


TJ^e  Firfl  ^eßion  An/wer  ed.  I^ 

donej  but  give  the  Children  bread,  that  they  may  eat,  and  praife  Our  Fatlier  which  is  ia 
Heaven,  for  to  that  end  it  is  given  you. 

T/db  Fifth  Form  of  Fire  in  the  Fternal  Will, 

6j.  As  we  have  opened  an  entrance  and  a  glafs  to  you  of  the  Eternal  Original,  from, 
whence  the  Eternal  fire  proceeds,  and  what  it  is,  fo  it  is  alfo  necelTary,  that  we  fliow 
you  further  according  to  the  highell  depth,  what  the  Eternal  Nature  is,  in  its  propaga- 
tion. 

68.  Wherein  we  muft  underftand  two  Kingdoms,  the  one  good  and  pleafant,  the 
other  an  evil,  wrathful,  and  ever  envious  fad  one:  of  which  the  Philofophers  from  the 
beginning  of  the  world  have  treated,  and  fought  after  it,  but  the  time  of  finding  it 
was  not  then. 

6g.  But  now  it  is  at  hand,  that  the  hidden  ^  thing  fliould  be  found,  not  only  by  me,  '  Or  fecret 
but  alfo  by  many  that  will  be  faithful,  and  humble  themfelves  in  God,  and  feek  in  his  Myftery. 
Spirit  and  Will ;  it  will  be  found  in  the  Eye  of  God  only,  and  no  where  elfe ;  there- 
fore let  none  dive  deeper  in  fearching  elfewhcrc,  or  he  will  find  the  Devil. 

70.  Seeing  then  the  Eternity  is  thus,  which  yet  is  Nothing,  and  yet  there  is  Light 
and  Darknefs,  Life  and  Spirit,  v/hich  are  all  things  j  and  fo  there  is  a  fecking  (that,  is 

a  defire)  in  both,  to  find  itfclf,  though  there  is  Nothing  that  can  be  ^  found  but  the  «  Orthatcait 
Spirit.  findanything. 

71.  Now  feeing  it  has  nothing  that  it  can  find,  and  yet  the  Defire  goes  on  Eternally 
forward,  therefore  the  Defire  is  a  figure  of  the  fceking  will,  the  fimilitude  of  the  Eye 
of  God,  and  it  is  as  a  glafs  of  the  Eternal  Eye,  which  is  called  God. 

72.  Now  this  is  in  two  manner  of  ways,  one  according  to  the  Light,  and  the  other 
according  to  the  Darknefs  :  for  the  feeking  is  in  both ;  and  yet  there  is  no  departing  of 
the  one  from  the  other;  the  Light  is  in  the  Internal,  and  the  Darknefs  in  the  External, 
and  yet  that  which  is  moft  Internal  is  alfo  moft  External,  but  the  Light  is  the  middle- 
moft. 

73.  For  it  is  in  the  Nothing;  therefore  it  cannot  be  tlie  moft  internal,  for  it  has  no 
Place  nor  Limit;  it  is  its  own  finding,  which  the  Darknefs  findeth  not,  but  the  will  in 
the  Darknefs,  which  delires  the  Light,  goes  out  from  the  Darknefs,  and  remains  Eter- 
nally in  the  Light. 

74.  Now  the  Defire  of  the  Light  prefents  a  Model  like  itfelf,  wherein  the  Eternity  is 
manitcft;  that  is,  ail  whatfoever  the  Spirit,  in  the  Eternal  power  of  God,  finds  in  itfelf 
from  Eternity  to  Eternity. 

75.  This  Model  is  not  God,  the  Eternity  itfelf;  for  it  takes  its  beginning  in  the 
Spirit,  and  it  is  the  wonder  of  the  Spirit  which  it  feeks  and  finds  from  Eternity  ;  and  it 

is  in  the  Eye  of  God  as  "  a  figure,  and  all  the  wonders  of  the  Abyfs  of  Eternity  are  i>The  Model 
therein,  and  are  beheld  in  the  Light  of  the  Majefty,  as  one  wonder  in  many  Endlefs 
wonders. 

76.  Alfo  it  is  an  Image  of  God,  a  Virgin  full  of  purity  and  chaftity,  and  no  Gene- 
trix,  for  the  Holy  Spirit  only  opens  the  Wonders  in  the  Power. 

77.  Yet  this  Virgin  is  the  fimilitude  of  God,  his  Wifdom,  wherein  the  Spirit  '  dif-  ^  ErbUclat, 
rcrnr,  irfelf,  and  always,  and  in  Eternity  opens  the  wonders  therein:  and  the  more  is  Difcovcrs  it- 
opened,  the  more  is  in  it.  '^'f- 

78.  For  fhe''  is  without  ground  and  number,  and  as  unmeafurable  as  the  Eye  of  God  ^  The  Wif- 
himfelf  is ;  there  is  nothing  like  her,  alfo  nothing  can  be  found,  that  may  be  likened  to  dorn, 
her,  for  flie  is  the  only  limilitude  of  the  Deity,  and  the  Spirit  of  God  is  her  EfTence 
therein. 


1 6  Tl:>s  F'irß  ^eßion  Anfme}*ed, 

•  79,  She  is  ä  Circle  and  Model,  which  fo  opens  our  mind,  that  we  fee  her,  and  God  in 

her  -,  fo:;  our  will  is  call  into  her,  and  fhe  is  in  our  Will :  Therefore  we  fpeak  of  God, 

and  fee  him  in  her,  as  in  our  Own  propriety,  according  to  the  hiddennefs  of  the  Hu- 
'■  Or  fseeiiig,    manity  •,  this '  fight  is  exceeding  precious. 

"'  Of  the  w.iy  80,  We  muft  fpeak  fomewhat  alfo  of  "  Darknefs :  It  is  in  itfelf  an  inclofing,  though 
or  tcndiuon    x\\z\t  is  nothing  which  bars  it  up,  but  it  fliuts  itfelf  up,  and  begets  itlelf,  and  is  its  own 

Enemy  to  itfelt";  for  it  makes  its  own  Iburce,  without  Ground  and  number  v  and  has  no 

giver  that  can  beilow  this  but  the  Darknefs  s  own  Form. 
"  Qr  draws  %\.   it  arifcs  from  the  firil  Defiring,  when  the  Defiring  contrafts  "  itfelf  and  impreg- 

into  itlelf.  nates  itfelf-,  fo  that  it  becomes  a  very  flinging,  bitter,  °  harfli,  hard,  cold,  wrathful, 
ociu  "*  ""'  Fii'c-Spirit :  For  the  Defirc  caufes  harfhnefs  by  the  Attradling  in  the  will,  yet  the  drawing 
**     '  is  Hinging,  and  the  fufl'ering  bitter:  which  the  V'.  ill  wills  not,  and  therefore  goes  forth 

from  the  Itinging,  and  enters  into  itfelf,  and  niahes  a  peculiar  Principle,  wherein  the 

Majeft)'  appears. 

82.  Thus  the  great  Anguifli  arifes  in  the  bitter  fuffering :  and  yet  nothing  is  there 

neither  that  can  fuffer,  but  it  is  thus  in  itfelf,  and  it  is  its  own  Life :  and  if  this  was  not, 
I  Or  glance,     the  ^  fplendour  of  the  Majefty  would  not  be,  the  one  is  the  caufe  of  the  other,  for  the 

fiafh  is  in  the  Darknefs,  and  the  Light  with  the  IVIaje:!/  is  in  the  Liberty. 
■»  Or  parting.       S  }.  And  this  only  is  the  ''  divorce,  that  the  Liberty  is  a  ftill  Nothing,  which  receives 

the  L.ight  into  it,  and  makes  the  Darknefs  material ;  and  yet  there  is  no  comprehenfible 
'  Or  Sub-  '  ElTence,  but  a  dark  Spirit  and  Power,  a  filling  of  the  /-liberty  in  itfelf,  that  is  within 
ftance.  j-j^g  defire,  and  not  without  it :  for  without  it  is  the  Liberty. 

f  Or  Myßei-i-  84.  Therefore  God  is  the  mod  hidden,  and  the  moft  manifefl:,  and  tliat  is  t'lc  '  Great 
urn  magnum.      Myftery,  and  the  Abyfs  is   hidden  and  yet  m.anifeft ;  as   the  Darknefs  is  to  our  fight : 

But  the  Iburce  is  unfearchable,  till  the  Will  finks  down  into  it,  and  then  it  will  be 
«Or  Life.       found  and  fell,  when  the  Will  lofes  its '  Light :   And  herein  lies  the  Ground  of  True 

Faith  :  let  this  be  tokl  you,  you  Teachers  in  Babel. 
■  ^ß.  Seeing  then  there  is  an  Abyfs,  which  in  regard  of  the  imprefllon  of  the  darknefs 

is  called  Ground,  wherein  the  fource  is  a  caufe  of  the  life,  (for  the  wrathjul  fiafh  is  the 

awakening  of  the  life,  although  it  is  nothing  there  but  in  itfelf;)  therefore  it  is  alio  a 

Defiring,  and  that  defiring  is  a  feeking,  and  yet  it  can  find  nothing  but  a  glafs,  and  a 

fimilitude  of  the  dark  wrathful  fource,   wherein  Nothing  is. 
"Stern.  86.  For  it  is  a  Figure  of  the  Farnefl:  wrathful  flafh,  and  of  the  fharpand"  fevere 

power,  wliich  is  God's,  according  to  which  he  calls  himfeif  a  confuming  Fire,  and  an 
*  Or  zealous.  Angry  "  Jealous  God. 

87.  And  this  Glafs  is  alfo  without  Ground,  without  Beginning  and  without  End,  and 
yet  has  an  Eternal  Beginning  and  an  Eternal  End  ;  and  is  the  only  Caufe,  that  the 
A  by  Is  is  blue,  dufl<y  and  fiery  :  It  is  the  caufe  of  the  Stars  and  Elements  ;  for  the  Fir- 
mament is  a  fecond  Glafs  proceeding  from  this. 

88.  As  there  is  a  Threefold  fource  in  every  thing,  and  each  is  always  the  Glafs,  be- 
getter and  caufe  of  the  other,  nothing  excepted,  all  things  are  according  to  the  Efilnce 
of  the  Ternary. 

89.  Seeing  then  there  is  a  Glafs  in  the  .Abyf;,  in  which  the  fource  beholds  itfelf-,  fo  it  is 
alfo  a  Figure  and  Image  of  the  fource,  which  fcands  before  the  fource,  and  does  or  brings 
fordi   nothing,  but  is    a   Virgin  of  the  fource,  wherein  tlie  wrathfulnefs   of  the  Flafh 

^Ordifcovers  '' diiccrns  itfelf  infinirclv  without  number;  and  alwr.ys  op^'i-s  its  w^onders  therein,  by  the 
itfelf.  bitter  Spirit  ci  the  ilirring  Eflenccs. 

9J.  Which  hath  its  life  in  the  flafii,  io  that  it  flics  inore  fwifcly  than  a  Thought ;  aiid 
even  the  thoughts  of  the  Creatures  are,  and  proceed  herein,  alfo  the  Spirits  of  all  living 
creatures  are  herein  with  their  root;  each  life  according  to  its  Principle. 

4  01.  And 


The  Fh'ß  ^eßio?i  Anßscered. 


\j 


51.  And  in  this  Spirit  of  the  Fire-fiafli  confills  the  Great  Almighty  Life,  tor  k  is 
conlliming;  as  the  flalh  confumcs  the  Daricnels,  and  as  the  Fire  conlumes  ali  things,  and 
yet  remains  a  Lite  in  itlelK ;  yet  it  is  an  Hunger  and  Thirit,  and  mud  have'ElIentiality,  ^iub(i..iAt. 
or  elfe  it  remains  a  dark  Hungry  Fire  ;  a  will  to  devour  and  to  enjoy  notiiing,  a  will  to 
j-age  and  (ling,  and  to  find  nothing  but  iclelf;  whence  F.iicntiality  fiv'z.  the  water)  and 
alio  •  Sulphur  is  generated,  and  generates  itlclf  from  Fternicy  to  Eternity.  '  Or  Subftan- 

92.  And  here,  my  beloved  friend,  feek  the  firft  root  of  the  foul  in  the  Fire-life,  and  "-'fi'V.  •^'■ 
the  fecond  in  the  life  of  the  Light,  in  the  Majefty,  and  lb   you   (hall  find  God's  Image  '^""''• 
and  Likenefs,  and  the  Greateft  ^  Myllcries  of  the  Deity  lying  therein.  ^  ^^"^  li'ti^'ri 

93.  And  although  there  be  fuch  an  Eye  of  the  fierce  Wrath,  wherein  the  Earnefl:  "fe-  c^'X^'/jL., , 
vere  Fire-life  takes  its  Original,  yet  it  is  not  at  all ''  fevered  from  the  life  of  the  Light,  but  ordern. 

is  one  only  life  that  has  two  Principles  ;  for  it  burns  in  two  fources  which  are  within  one  "  Or  rent, 
another;   and  it  is  one  only  Spirit,  having  two  diflindions,   and  two  wills,  one  will    ^^  J.  "^d^y^tüS 
dwelling  in  the  Fire,  and  the  other  in  the  Light.  "*     • 

94.  And  know  certainly  for  a  Truth,  that  the  dark  Fire-life  is  the  Abyfs  of  Hell ; 

for  it  is  the  "  fevere  Anger  of  God.  '  Or  flern,  or 

95.  But  do  not  you  feek,  as  Bahel,  that  great  City  cf  confufion  upon  Earth,  has  ß"«^^- 
fought ;  wluch  we  blame  not  for  any  thing  but  her  negligence  and  carelefiriefs,  and  for 
feeking  her  Own  Glory  and  Power,  and  by  that  means  has  enfnared  heifelf  in  the  wrath- 
ful Anger  of  God  ;   which  has  a  long  time  fubjefted  lier  under  its  wonders,  and  drawn 
many  fouls  into  its  fource.     Confider  this. 

96.  In  the  ^  third  Book  of  our  writings,  this  is  ict  down  at  large,   and  that  book  is  '  Thrcerdd 
fomcwhat  eafier  to  be  underflood  than  this  is ;  but  in  this  is  the  deepeft  ground  of  Eter-  ^''^• 
nity,  fo  far  as  a  fpirit  can  conceive,  for  it  cannot  bear  more,  yet  it  may  be  defcribed  more 
largely,  but  not  more  deeply,  for  it  is  comprehended  in  the  Abyfs  in  both  the  Prin- 
ciples, for  the  foul  arifes  in  the  Abyfs  in  botJi  Principles,  and  in  the  Ipiritual  will,  in  the 
Eternity. 

97.  And  yet  if  it  be  not  wary  and  circumfpeft,  the  Devil  may  eafily  ride  in  its  Cha- 
riot, 172.  in  its  Will ;  but  if  it  be  circumfpeft,  and  cafts  itfelf  into  the  Will  of  the  Ma- 
jefty of  God,  then  the  Holy  Ghoft  rides  in  its  Will,  and  it  is  his  Chariot. 

€;8.  And  herein  you  may  now  finely  fearch  the  Ground  of  Heaven  and  Hell,  of  An- 
gels and  Devils,  of  Evil  and  Good,  of  Life  and  Death,  if  you  feek,  as  we  fhall  further 
diredt  you. 

llje  Sixth  Form  of  Firt. 

gg.  Seeing  then,  two  Principles  arc  fo  in  one  Eflence,  (as  no  man  with  Reafon  can 
fpeak  againft  it,  for  every  life  confifts  in  Foifon  and  in  Light,  each  in  its  own  principle, 
and  according  as  it  has  the  fource,  fo  has  it  alfo  its  Light,)  therefore  we  mufl:  fearch 
•what  that  is  which  fuftains  the  life,  that  it  be  not  Ilarved,  and  what  drives  forth  its  fource, 
that  it  can  fubfift  eternally. 

100.  This  now  alfo  has  two  diftindllons,  for  tlte  Light-life  has  its  own  fource  and 
driving,  and  the  Fire-life  alfo  its  fource  and  driving,  each  in  itfelf:  but  the  Fire-life  is 
the  caufe  of  the  Light-life,  and  the  Light-life  is  Lord  of  the  Fire-life,  and  herein  lies 

the  *  Great  Myftery.  _  e  Myjhnu- 

10 1.  For  if  there  were  no  Fire,  there  would  be  no  Light,  and  alfo  no  Spirit;  and  if  Mag^mm. 
there  were  no  Spirit  to  blow  up  the  Fire,  it  would  be  fmothered,  and  Darknefs  would 

be,  and  the  one  would  be  a  Nothing  without  the  other  -,  therefoi  e  they  belong  both  to- 
gether, and  yet  divide  themfelves  one  from  another,  but  without  any  "  flying  away,  and  i-  Or  rcmov- 
yet  there  is  a  flying  of  the  Spirit.  jig. 

*C 


'S  The  Firß  ^eßion  Anfwered. 

101.  Ymi  may  undeiftand  it  by  this :  Look  upon  the  glowing  Fire  ;  firft  there  Is  ths 

Matter  from  whence  it  burns,  viz.  the  harfli  attraded  bitter  fubftance,  which  has  an 

'  ^'''"•"■■'  ^^Z"-  Anguiih  Ibiirce,  and  is  a  *  dark  Body,  whether  it  be  wood  or  any  fuch  thing, 

""""•^  103.  Now  when  it  comes  to  be  kindled,  you  fee  Three  Principles,  firft  the  wood,  in 

"  Property      the  Darncfs  with  the  External ''  fource  of  this  world,  which  alfo  has  its  own  Life,  or  elfe 

^lon,  or«^a.       ^^^^  Novv  the  Fire  has  a  wrathful,  harlh,  ftrong,  bitter  defiring '  fource,  which  be- 
'  Quality.       getteth  thirft,  a  devouring  and  confuming,  and  the  great  bitternefs  is  its  right  Spirit,  an 
Hnrager  and  Avvakener,  which  has  all  Eflences  of  the  Life  in  it,  and  it  is  the  power  of 
the  lite  and  of  the  driving,  otherwife  there  would  be  no  burning. 

105.  That  makes  the  great  anguifh-feeking  after  the  Liberty,  and  in  the  Fire  it  at- 
tains the  Liberty  \  for  it  confumes  the  darknefs  in  the  fierce  wrath,  and  alfo  the  Matter 
of  the  Fire,  from  which  it  burns. 

106.  And  thereby  we  know  that  one  Spirit,  which  divides  itfelf  into  two  Principles, 
"  M'parahi-  into  two  Spirits,  but  not  ™  feveredly,   and  yet  fleeing  one  before  another,    and  the  one 

''"  catches  or  apprehends  not  the  other,  and  the  one  is  the  life  and  caufe  of  the  other. 

107.  And  therefore  they  are  two  Principles,  feeing  they  have  a  twofold  fource  and 
life,  and  yet  there  is  but  one  root  from  whence  they  proceed,  and  one  of  them  affords 
hfe,  and  the  other  affords  food  for  that  life:  This  is  a  wonder,  and  yet  no  wonder,  for 
there  is  nothing  that  can  wonder  at  it,  for  itfelf  is  All  things  in  one  only  Eflence. 

108.  Now  the  fire  in  itfelf  is  firft  a  feeking  to  draw  into  itfelf,  and  that  is  the  fubftan- 
tiality,  the  Phur,  for  the  feeking  makes  it  in  the  Defiring  by  its  attradion,  or  elfe  there 
were  Nothing;  and  the  Attraction  is  the  bitter  fting,  a  defiroyer,  which  the  fubftantia- 
liry  cannot  endure,  and  will  not  fuffer,  and  that  not  wilHng  to  fuffer  is  an  anguifh,  a  will 
to  overcome  the  fubftantiality  with  the  bitter  fting,  and  the  anguifh  pierces  into  itfelf,  and 
catches  at  the  Liberty  ;  and  the  Liberty  is  a  light  in  comparifon  of  Darknefs. 

109.  Now  the  Anguifh  is  an  horrible  fharpnefs,  and  thus  the  Liberty  is  taken  and 
fharpened,  fo  that  it  becomes  a  fire-flafh,  and  the  Anguifh-wiil,  in  the  Iharpnefs  of  the 
bitter-flafh,  confumes  the  fubftantiality,  be  it  wood  or  any  other  thing. 

110.  Now  when  this  has  confumed  it,  then  the  Anguifh  is  a  Darknefs  again,  and  the 
flalh  remains  hidden  in  itfelf  again  ;  and  is  an  Extinguifhing,  and  the  Anguifh  is  in  the 
darknefs  as  at  firft,  before  the  fiafhing  of  the  Fire,  and  it  remains  only  in  a  terrible  fource, 
.where  the  bitternefs  is  always  made  more  terrible,  by  the  rough  attraftion. 

111.  Now  this  is  thus  according  to  the  Outward  Principle  of  this  world,  as  we  fee  un- 
deniably by  experience  :  feeing  then  there  is  an  always  enduring  ElTence  in  the  Eternity, 
we  therefore  demonftjate  it  thus  j  behold  and  confider  it  deeply,  and  read  this  with 
diligence. 

112.  The  finking  of  the  anguifh  in  the  Eternal  darknefs,  is  an  Eternal  hunger,  and 
an  Eternal  thirft,  and  an  Eternal  Defiring  ;  and  the  darknefs  in  itfelf  attains  nothing  in 

"  Or  Liberty,  the  "  Eternity,  that  it  can  fatiate  itfelf  withal!,  out  of  the  "  Eternity,  therefore  it  is  rightly 

"  Underftand,..and  truly  the  hanger  and  thirft  of  the  Abyfs  of  Hell  and  of  the  Anger  of  God. 

finkin' ofAe«  '^3*  ^'''^  the  will  in  the  anguilh  (becaufe  it  can  attain  or  find  nothing)  therefore  ic 

hunger  and     W^kes  a  figure  and  a  fimilitude  to  itfelf  in  the  defiring  with  the  eager  attradticn  %  and  the 

th  ill  of  Hell,  eager,  harfh,  bitter  dark  ElTence,  is  the  Material  fimilitude  in  itfelf,  it  eateth  itfelf,  and 

andof  Anger,  is  itfelf  the  matter  of  the  Fire,  that  fo  the  Eternal  flafh  may  always  continue;  and  the 

wrath  is  always  an  Eternally  continuing  burning,  and  burns  Eternally,  out  of  the  Dark- 

neß,  and  has  its  own  Life  in  itfelf,  viz.  the  bitter  fting  of  the  Anguifli,  which  rages  and 

y  Or  Prir.d-    ^avcs,  and  is  the  ftirring  and  original  of  the  Life,  and  that  is  '^  A  Principle. 

fium.  114.  And  underftand  hereby  the  Eternal  defiring  feeking,  an  Eternal  Coveting,  and 

yft  having  nothing  but  itfelf,  an  Eternal  Envious  Enmity,  a  feeking  of  the  E^ences» 


The  Firß  ^eßion  Anfwered.  19 

when  the  innumerable  and  unfearchable  multiplicity  \%  always  born  in  ftc  Will ;  and  an 

Eternal  craftinefs,  a  continual  rifing  in  the  hunger,  an  Eternal  finding  of  the  fimilitudc 

ot  its  own  defire,  the  fimilitude  of  the  Efiences,  in  the  Will,  and  this  is  manifefl:  in  the 

tiafh  i  for  the  fialh  elevates  itfelf  ever  above  the  darknefsj  and  the  EiTcnces  are  in  the  * 

flaih,  and  are  continually  brought  into  the  Will. 

J 15.  Thus  the  Fire-will  is  a"»  leeking  of  the  high  fwelling  Pride,  and  a  Contempt  of  q  Sucking  or 
the  darknefs  ;  it  contemns  its  own  root ;  it  is  covetous,  and  would  devour  more  than  it  attraftion. 
has,  or  more  than  it  fhould  -,  it  has  all  lufts ;  for  the  defiring  Efiences  are  manifefl:  in  the 
Fire,  and  thence  it  comes  to  pafs,  that  in  each  Will  each  ElTence  is  again  a  Center  of  a 
whole  fubftance. 

1 1 6.  And  this  is  the  caufe  of  the  Creation  of  this  world,  viz.  that  the  Model  has  ap- 
peared from  Eternity  as  in  a  Glafs,  and  was  in  the  Eternal  Efiences  in  the  figure,  as  in  a 
virgin  without  bringing  forth,  and  was  feen  in  the  light  of  God :  and  hence  comes  the 
Matter  of  the  Earth,  Stars  and  Elements,  alfo  All  arts,  wit  and  fubtilty,  deceit,  falfe- 
hood,  covetoufnefs,  haughtinels,  in  the  Creatures  of  this  world. 

1 1 7.  For  this  world  is  a  Material  feeking,  comes  from  the  Eternal  %   and  is  become  '  viz.  feek- 
fnaterial  and  perceptible  in  the  Creation,  172.  in  thp  word  ^  Fiat,  by  the  Heaven  of  the  ing- 
waters,  as  may  be  feen  in  Earth  and  Stones:  and  the  Firmament,   together  with  the  ^f^<^rbumF:at. 
Elements,  is  yet  this '  feeking,  and  fl:ill  it  feeks  the  Earthy  ;  for  it  cannot  reach  back  again  t  q.  attrac- 
into  the  Eternal.  tion. 

1 1 8.  For  all  fubflances  go  forward  in  their  progrefs  fo  long,  till  the  End  finds  the  Be- 
ginning, and  then  the  Beginning  fwallows  up  the  End  again,  and  is  as  it  ever  was ;  ex- 
cept that  the  "  Model  remains,  for  the  Model  proceeds  from  the  Eternal,  from  which  "  Figure,  or 
the  Creation  came  forth  into  a  fubfl:ance  ;  as  The  Eye  of  God's  winders.  I'^"- 

1 1 9.  You  mufl:  know  alfo,  that  the  Spirit  of  the  Air  proceeds  from  the  bitter  Eter- 
nal Fire-fpirit,  which  alfo  goes  forward  after  the  Wonders,  in  the  will  of  the "  feeking  x  Or  attrac- 
of  the  Efiences,  which  are  the  Stars  :  and  therefore  it  makes ''  whirlings,  and  comes  from  tion. 
many  places  ;  as  from  above,  from  beneath,  and  fideways,  and  many  times  round  about  \  °'  Wheel- 
like  a  wheel,  all  according  as  the  Fire-feeking  is  kindled  by  the  Efiences  of  the  Stars.       ^^^'  °''  ^^'^' 

120.  This  is  wholly  like  the  wheel  of  the  Mind,  and  it  has  its  own  Spirit,  and  a  pro-     ^" 
per  Life  of  its  own,  and  a  proper  Will  of  its  own :  and  therefore  it  is  a  Principle,  and 
continues  fo  long,  till  the  End  finds  the  Beginning,  then  the  Beginning  takes  the  End 
into  itfelf,  and  makes  the  Middle,  which  manifeils  what  is  done  between  both  Beginning 

and  End  therein,  which  ye  will  confider  further  of,  unlefs  ye  be  'foolifli  ^  Virgins.  z  q^  j^^j 

121.  Alfo  this  "  Dominion  continues  no  longer,  than  it  can  remain  in  the  number  of  '  Mat.  25.'  g. 
the  Creation :  For  every  day  of  the  Creation  is  a  Circle  of  a  Revolution  in  the  Eye,  and  ^Regimen. 

+  v\7..  Turha. 

the  highefl:  number:  and  Man  has  ten  <■  i.  Number. 

or  Time. 

times  ten,  viz.  a  hundred,  for  his  number  :  and  in  the  Crown  of  Paradifc  he  has  the  "   10.  X. 
number  Thoufand  ;    but  in  the  Eternal  Efientiality,  in  the  I^ivine  Center  of  the  Ma-     'co. 
jefty,  he  has '  no  Number,  O.  ,'°"'°- 

122.  Now  look  narrowly,  with  very  clear  Eyes  :  God  created  this  world  with  every 
fubfliance,  in  fix  days,  and  they  were  finifhed  about  the  middle  of  the  fixth  Day,  fome- 
what  after  noon  towards  the  Evening,  and  then  the  Reft,  and  the  Sabbath  of  the  feventh 
Day,  began  on  the  fixth  Day  :  And  fo  the  Eternal  Reft  found  the  beginning  of  the  Cre» 
ation  on  the  fixth  Day  after  noon-,  this  was  the  End,  then  came  the  Beginning  and  the 
End  together  in  One  again,  and  it  was  manifeft  what  God  had  made  in  the  Days. 

123.  Seeing  then  Man  by  his  Imagination  has  defl:royed  the  heavenly  Angelical  Body, 
and  has  brought  it  into  a  corruptible  number,  that  is,  into  the  outward  Principle,  and 
therefore  he  is  in  it  •,  for  he  has  loft  the  Paradifical  number,  and  is  placed  in  the  hun- 
dredth number,  wherein  he  is  alfo  now  given  up  to  the  Ouiwai-d  I-ife,  as  to  liis  Leader, 

*C2 


20  '72»^  F'f'ß  ^ueßion  Anfwered. 

that  is,  he  has  given  himfelf  up  to  this  Leader,  fo  that  his  number,  to  be  fulfilled  in 
the  Circle  of  the  Outward  Principle,  is  clearly  known  to  us. 

124.  It  we  knew  certainly  the  hour  of  the  fixth  Day  wherein  the  Creation  was  finifli- 
'■  Oi*Jiidg-  ed,  we  could  then  let  you  down  the  year  and  day,  (we  mean  the  ^  laft  Day,)  for  it  goes 
nient  Day.      not  a  minute  further,  it  has  its  limit  hidden  in  the  inward  Circle. 

1 25.  Therefore  know  tor  certain  that  the  time  is  near  -,  for  in  the  fixth  Day  afternoon 
the  Reif  of  the  Eternal  Day  began,  and  therefore  God  inftituted  the  Sabbath  of  the 
feventh  Day  for  a  Reft,  and  an  everlalling  Remembrance. 

126.  And  as  the  Rcil  began  on  the  fixth  Day  towards  the  Evening,  and   the  En- 

•  Working,     trance  to  the  manifellation  of  the  '  works  of  the  Creation,  (the  End  then  taking  in  the 
^7z.  the vv Uli-  beginning  again,  and  the  fix  Days  ftood  thus  in  the  Circle  as  a  wonder,)  fo  know,  that 

you  were  created  in  Paradile,  and  yet  are  gone  out  from  it  into  the  Spirit  of  Wrathful- 

*  VVJiich  Spi-  nefs  into  Death;  ''  which  has  now  wrought  its  wonders  in  you  thefe  S5^'^  years  and 
*''•  upwards. 

127.  And  now  the  End  has  found  the  Beginning  again,  and  you  (hall  fee,  alfo  feel 
and  find,  what  Paradile  has  been,  even  every  one  of  them  that  fliall  be  born  in  God. 

1 28.  For  (to  fpeak  after  the  manner  of  Reafon,  and  not  according  to  God)  Paradifc 
is  born  again,  but  you  fliallnot  efcape  mortality,  nor  the  wrath  in  the  Eleih,  but  Para- 
dife  is  now  already  manifeft  in  the  Mind,  in  the  Soul  of  the  Children  of  God,  and  they 
ha\  c  the  true  tafte  of  the  Power. 

129.  And  no  fubtilty  nor  power  can  hinder  it,  no  fubtilty  can  fupprefs  it,  nor  can 
any  Devil  deftroy  it ;  for  the  End  has  found  the  Beginning,  there  can  be  no  hinde- 
ranceof  it;  the  Power  of  falfhood  breaks,  and  then  remains  nothing  but  a  waiting  for 
the  bridegroom  ;  for  the  Children  of  God  Hiall  be  found  in  Paradife,  when  the  Turba 
in  the  Wrath  fliall  be  fwallowed  up.  We  fpeak  high  things,  yet  we  underftand  and 
know  them  certainly  in  the  Wonders. 

130.  Thus,  as  is  mentioned  above  (if  you  underftand  us  aright)  there  is  born  out 
of  the  Wrathftilnefs  of  the  Anger,  out  of  the  Eternal  Center,  (out  of  which  this  world 

'  Or  attrac-    was  produced  and  created,  which  is  a  '  feeking  of  the  Eternal,)  in  the  Spirit  of  this 
tioii.  world,  (in  this  Principle  wherein  we  now  live,)  and  there  will  always  be  born  falfhood, 

covetoufnefs,  fi>btilty,  deceit,  enmity  in  the  Will;  Lying,  Murder,  Pride,  defire  oF 
I"  Cunning  or  honour,  Self-Power,  Art%  Wit,  the  wifdom  of  this  world  proceeding  from  Reafon, 
Policy.  they  all  come  from  this  root,  and  remain  in  the  wonders  of  God's  Anger,  and  though 

1  Or  Wit.       Reafon  and  felf  '  prudence  be  never  fo  fine,  yet  it  is  in  the  Anger  of  God,  and  fprings 

from  the  Abyfs. 

131.  And  here  behold  thy  felf,  thou  fair  world  ;  it  is  no  Fable,  as  thou  hold^ft  it  to 
be,  it  is  known  in  Ternario  SoMio,  and  he  that  cannot  get  within  the  limit  of  that,  he 
is  captivated  by  Anti-chrift,  and  belongs  at  laft  to  that  Lake  from  whence  he  fprung  ; 
it  is  no  time  to  linger  now,  but  the  doors  ftand  open,  and  whatibever  has  grown  in 
the  Turha,  fhall  be  fwallowed  up  with  it. 

132.  So  alfo  confider  the  Eternal  Fire  further,  and  take  a  fimilitude  from  all  forts 
of  fire  in  this  world;  for  that  which  is  a  Spirit,  in  the  Eternity,  is  a  fubftance  in  this 
world.  You  fee  alio  that  fire  in  itfelf  is  an  anguifliing  wrathful  rifing  bitter  Efience 
and  Source,  and  yet  you  fee  nothing  elfe  in  the  proper  Form  of  Fire,  but  the  flallv 
which  fhines,  you  fee  not  the  fource,  you  can  only  feel  that. 

133.  You  fee  aUb  that  the  fire  when  it  burns,  fends  up  from  itfelf  a  Smoke,  in  which 
there  is  water,  whence  foot  comes  which  fticks  to  the  fides,  efpecially  where  the  fire  is. 
inclofed  and  not  free,  then  the  foot  is  feen  as  in  a  chimney;  and  the  foot  and  water 
are  in  one  another,  and  thus  the  Material  Earth  comes  originally  from  the  I' tcrnal  fire; 
which  Lucifer  kindled:  Then  in  the  wrathfulnefs  Time  began,  and  the  Creation  was 

»  ThreefoU    after  that  manner,  wliich  is  mentiontd  in  tlie  ""  Third  Book. 

iiie. 


Ä  Firß  ^leßion  Anfwend.  2» 

134.  Underftand  the  "  Great  Myftery  further  :  you  fee  that  every  Fire  gives  light,  »  Myßtrium 
and  you  fee  alfo  that  Air  goes  forth  from  the  fource  of  the  Fire,  and  you  know  very  Magnum. 
well  that  if  the  fire  had  no  Air  to  blow  it  up,  it  would  be  imothered,  as  all  fires  are 
fmothere.d  when  they  have  no  Air,  and  yet  they  produce  Air. 

135.  The  Air  is  the  life  of  the  fire,  and  the  Air  has  its  Original  from  the  Anguifhing 
bitter  ftirring  fource  of  the  Eflences,  out  of  the  Will:  Now  you  fee  alfo  very  well, 
that  fire  muft  have  fuel  to  burn,  or  elfe  it  is  a  Darknefs,  and  although  it  devours  it- 
felf,  (by  its  eager  attraftion,)  yet  that  fire  is  nothing  but  a  fource  in  the  Darknefs, 
which  we  underftand  to  be  theAbyfs  of  the  Anger  of  God,  which  is  not  manifeft  in 
God,  but  is  only  as  acaufe  of  the  Life  in  the  Kingdom  of  God. 

136.  You  fee  that  all  fire  muft  have  °  matter,  or  elfe  it  will  not  burn-,  underftand  it  '  Subftauce.- 
thus:  the  fire  produces  Air,  and  in  the  Air  water,  and  it  mightily  attradls  the  Air  with 

the  water  into  itfelf  again,  whereby  the  fource  of  the  fire  is  fo  allayed,  that  it  fhines. 

137.  For  without  water  no  fire  Ibincs  ■,  if  no  water  can  be  procured  in  a  thing,  in 

that  thing  the  fire  will  not  fliine,  but  glimmer;  as  for  example,  in  '  a  red-hot  ftone,  'Glowing, 
which  has  the  fource  of  the  fire,  and  no  lliining  but  a  glimmering,  and'  hardly  that; 
but  in  Iron  it  ftiines,  wherein  the  fire  has  water  •,  and  therefore  Iron  at  length  comes 
to  be  confumed  and  gettcth  Ruft,  but  a  ftone  does  not:  This  is  thus  according  to  the 
Outward  Principle  of  this  World ;  but  according  to  the  inward  (viz.  the  Kingdom  of 
God)  it  is  as  follows  -,  obferve  it. 

138.  The  Eternal  fire  burns  Eternally,  yet  it  is  a  Spirit,  but  not  manifefted  according 
to  the  wrathfulnefs  in  the  Kingdom  of  God :  underftand  it  thus :  the  flafh  makes  a 
ftiining,  which  arifes  from  the  fire,  and  yet  it  dwells  not  in  the  wrath  of  the  Fire,  buf 
fatiates  the  fire  wholly,  and  gives  light  alio  out  from  the  fire,  and  is  not  comprehended 

nor  retained  by  the  fire,  but  carries  with  it  another  fource  of  its  own,  viz.  ■•  Meeknefs,  ^  Ami'able- 
and  yet  has  the  Power,  '  Wifdom  and  Art  of  the  Fire,  for  rn  the  Light,  the  Eflences  "^f^'  °^. 
of  the  Source  of  the  fire  are  firft  manifefted.  i  ^^v^  reafoii 

139.  Now  the  light  makes  no  '  fource,  but  it  enters  into  itfelf  into  a  Meeknefs,  or  know-    ^ 
and  yet  is  defiring,  which  proceeds  from  the  fource  of  the  Fire  •,  and  its  defiring  is  an  ledge. 
attraftion  of  the  Meeknefs  and  Power  into  itfelf,  and  fo  it  makes  itfelf  pregnant  with  ^  Or  pain. 
Meeknefs. 

140.  For  the  Light  is  a  Fire  alfo,  a  very  ycrning  fire,  a  defiring  fire,  and  a  perpe- 
tual finding  Fire,  which  always  finds  what  is  generated  in  the  Original. 

141.  All  the  Power  which  arifes  in  the  wrathful  fire,  is  manitefted  in  the  Light,  and 
the  Light  defires  it  in  meeknefs ;  for  the  wrathfulnefs  of  the  Fire,  and  the  fhining  of  the 
Liglit,  are  two  Principles,  of  a  twofold  fource,  each  dwelling  in  itfelf,  and  one  compre- 
hends not  the  others  to  Eternity,  and  yet  the  one  is  the  life  and  the  caufe  of  the  other. 

142.  And  we  muft  underftand  it  thus :   we  muft  confider  that  an  horrible  anguiftiing 

'  fource  makes  a  finking  into  itfelf,  like  Death,  wherein  the  limit  of  Separation  is,  and  '  Or  pain, 
yet  the  Anguifti  keeps  its  fource  in  itfelf:  but  the  finking  into  itfelf  as  it  were  into 
Death  enters  into  its  ■"  2E.xh.er,  wherein  the  life  of  the  Anguifti  is  no  more  known-,  for  •  Sky,  or  jc- 
the  finking  breaks  forth  from  the  anguifli  fource,  as  a  dying,  and  it  is  a  dying,  and  «ptade. 
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  finking  enters  into  the  ftill  Eternity,  viz.  into  the  Liberty-,  and  as 
the  fource  of  the  wrathful  Fire  remained  in  itfelf,  in  its  life,  fo  the  finking  is  a  going 
quite  out  from  the  fire-life-,  and  jet  it  proceeds  from  the  fire-life,  but  it  has  not  tlie 
fource  thereof,  for  it  is  broken  off  from  that  in  Death:  and  the  limit  of  the  Separation 
IS  a  Death ,  fo  that  the  finking  Life  pierces  through  Death,  and  fprouts  through  Death 
forth  in  another  world,  and  has  another  Subftantiality,  (I'iz.- another  water,)  wherein 
the  Light  Haines ;  and  therein  is  no  wrathfulnels. 


Ä^ 


»  Foundation 
or  bottom. 


y  Extra,  with- 
out. 


I  The  Spirit. 


The  Firß  ^eßion  Anfmend. 


»  ®r  Virtue. 


•^  Moves, 
waves. 

*  Without  it- 
fdf. 


*  Vi«.  The 
De/iring, 


_  144.  For  in  the  Eternity  there  is  no  Death  to  detain  any  thing  with,  but  there  is  a 
kind  of  entring  into  feveral  Conditions:  for  that  which  has  no  beginning,  has  aho  no 
End  nor  *  ground :  and  thus  the  Liglit  ariies  from  the  fource  of  the  fire. 

145.  For  the  Light  dwells  in  the  Fire,  and  yet  not  in  the  Fire-,  it  is  another  world, 
and  it  is  another  Fire,  called  Love,  Power,  Wonder,  fweet,  mild,  pure;  and  it  is  no 
fubftance,  alfo  it  is  not  Nature,  but  >'  beyond  Nature  in  another  Principle. 

146.  It  is  nothing  but  a  Light-flaming  Powerful  Majefly,  and  it  has  its  own  Spirir, 
which  brings  the  finking  through  Death,  and  which  fmkingout  of  the  Angujfti  through 
Death,  makes  the  fprouting  forth  through  the  Death. 

147.  ^  It  is  free  in  itfelf  both  from  the  Fire,  and  from  the  Light  j  and  it  is  not  held 
or  captivated  by  either  of  them  both,  (any  more  than  the  Fire  detains  the  Air :)  It  pro- 
ceeds from  the  Light,  from  die  power  of  the  Light  -,  and  opens  all  whatfoever  is  cither 
in  the  fource  of  the  Fire,  or  in  the  fource  of  the  Light. 

148.  Yet  it  has  no  feeling  of  the  Fire  in  it-,  but  it  is  a  blower  up  of  the  Fire  of 
Light,  a  producer  of  the  Eilences  of  Love  in  the  defiring  Power,  and  an  Opener  of 
the  Eflences  of  Love. 

149.  And  tliat  we  might  be  underftood,  (fpeaking  of  the  EfTences  of  Love,  as  of 
another  Fire,)  let  it  be  obferved:  behold  when  the  light  is  fo  brought  forth  through 
the  wrathfulnefs,  tliat  one  fire  goes  forth  through  the  other,  then  the  fire  of  Light 
defires  the  wrathfulnefs  no  more,  for  it  is  dead  to  the  wrathfulnefs,  and  it  is  a  peculiar 
P'ire  in  itfelf,  and  it  fends  forth  its  life  out  of  itfelf,  which  is  a  fprouting  :  for  it  is  both 
defiring  and  attrading,  whence  EfTences  proceed,  and  it  has  all  forms  in  it,  as  the  fire- 
life  has,  alfo  fuch  a  rifing. 

1 50.  And  yet  the  EfTences  are  born  out  of  the  ^  power  of  the  Light ;  and  when 
they  fully  tafte  one  another,  there  is  a  mere  Defire  and  Satiety,  and  yet  there  is  nothing 
that  the  Defire  of  Love  can  draw  into  itfelf,  but  it  attracts  itfelf  into  itfelf,  and  makes 
itfelf  pregnant  with  the  Power  of  the  Majefty ;  fo  that  this  Will  becomes  fatiate,  and 
yet  it  is  nothing  but  this  Power,  which  is  an  Image  of  the  Wonders  :  It  is  a  fimilitude 
of  the  Birth  ;  and  it  is  the  power  itfelf:  it  is  the  EfTence  of  the  Spirit  from  whence  the 
Spirit  has  its  food,  it  goes  forth  from  the  Image,  and  "  floats  as  the  Air  in  this  world 
does. 

155.  Now  the  Spirit  finding  nothing  like  '  itfelf,  and  fo  not  finding  itfelf  but  in  the 
Power,  therefore  it  is  defiring  -,  for  it  dwells  in  the  Ground  of  the  Power,  and  yet  is  not 
the  Power  itfelf,  therefore  its  defiring  makes  a  fimilitude  of  itfelf. 

152.  For  a  defiring  is  a  leeking,  and  the  figure  of  the  feeking  is  in  the  feeking;  the 
figure  makes  the  Seeking  manifcft:  Thus  the  Spirit  alfo  dwells  in  its  own  Figure,  in 
the  Power,  and  in  the  Light  of  the  Majefty,  and  ''  it  is  an  Image  according  to  the  pro- 
perty of  the  Spirit. 

153."  The  Spirit  is  not  the  Image,  but  the  feeking  and  its  defiring  is  the  Image,  for 
it  dwells  in  itfelf,  in  its  feeking ;  and  in  its  figure  it  is  another  Perfon  than  the  figure 
of  the  Power,  and  according  to  this  EfTence  God  is  faid  to  be  Threefold  in  Perfons, 

154.  But  that  we  may  open  your  Eyes  wide,  that  you  may  fee  the  whole  ground  of 
the  Deity,  (for  now  it  both  fnall  and  mufb  be  made  manifeft,)  you  muft  look  upon  the 
Great  wonders,  which  we  loft  by  going  forth  from  Paradife,  where  now  we  muft  la- 
bour in  the  fix  working  days  of  this  world-,  therefore  confider  now  what  and  where  we 
are,    and  you  fhall  here  find  fuch  a  thing  as  v/as  hidden  even  to  Nature. 

155.  Behold,  when  you  will  fpeak  of  the  Trinity,  then  look  upon  the  firft  Number, 

upon  the  A,  upon  the  Eternal  beginning,  which  is  the  Father;  and  then  look  upon 
the  O^  in  the  middle,  viz.  the  Son-,  and  then  look  upon  tlie  Vj  which  is  the  pro- 


7%ß  Ftrß  ^leßion  Anfuoered.  2  j- 

ceeding  of  the  Holy  Ghoft,  which  in  hinifelf  goes  with  the  finking  through  the  {harp 
wrathfulnefs  into  the  fecond  Principle,  which  hath  E,  and  goes  forth  through  the  power, 

as  a  light  flaming  flafh  which  hath  I.  I.E.O.V.aI 

156.  Now  put  thereto  the  fwift  going  of  the  flaming  flafli,  that  is  Tj  the  omnipo- 
tence of  the  Eternal '  God,  which  confumes  in  the  wrathfulnefs  as  a  flafh,  but  in   the  « GoTtes. 
'Love  in  the],  as  an  exceeding  loving  God,  Exalteth,  pierceth  through,  and  power-  ^  Liebe. 

fully  Exulteth :  Now  if  you  put  the  L*  thereinto,  then  you  have  the  Matter  of  the 

Divine  ElTence ;  in  the  power  it  is  an  Angel,  and  in  the  out-birth  out  of  the  Center,  it 

is  «  Gold.  « GOLT. 

157.  The  World  is  Covetous  and  Ambitious,  (efpecially  thofe  that  will  be  counted 
Mafters  of  Arts,)  and  fay  they  know  Gold,  and  are  blind  people;  why  do  you  not  then 
feek  it  ?  perhaps  you  will  afl<,  how  fl;iould  you  feek  it  ?  Go  with  the  outward  life  into 
Death,  there  the  outward  life  mull  die,  and  in  theanguifh  yield  itfelf  up  into  the  Num- 
ber of  the  Crown,  viz.  inco  the  Thoufand  number,  looo,  and  there  the  End  is,  and 
the  Death  arifes  to  a  glorious  life  with  a  new  fair  body;  you  need  afford  nothing  to  ic 
but  the  foul,  which  will  then  bring  forth  much  fruit,  and  then  thou  haft  an  Angel  which 
is  free  from  the  wrathfulnefs,  for  it  is  wholly  pure;  feek  it,  and  you  Ihall  find  it. 

158.  But  thou  fuppofcft,  perhaps,  to  find  it  thus  in  thy  0/i  Garment :  no,  friend,  we 
will  now  teach  you  another  A,  B,  C ;  learn  that  firft,  then  feek,  if  you  will  then  have 

a  love  to  it,  if  not,  leave  it ;  for  the  '"  O  is  much  nobler  and  more  precious  than  the  L.     *  QO  T  T, 

1^9.  Obferve,  take  the  '  A,  wz.  the  Beginning  of  the  AVge,  Eye,  with  the  V,  ^^^• 
which  is  the  Spirit's  mark,  and  go  with  it  through  the  O ;  then  you  will  make  aßroke^  GoW^  ^* 
and  mark  through  the  O,  thus,  \\). 

m  ^-r^  ^,>.   _^i^        ^^o.  Now  part  the  *  Two  Principles  one  from  another,  feeing  they 

CDCO  "jC   P^"  themfelves,  and  let  one  by  another,  each  with  a  half  O  like  a 

"^^  Rainbow,  thus,  3  C  '  ^°'"  ^*^  ^'^^y  ^^.nd  in  the  Figure.    Set  the 

fierce   Wrath  at  the   left    3,    and  the  Light   at  the   right   C,   for 

otherwife  a  Man  cannot  defcribe  them   fo  exaftly,   but  they   are 

One  Globe  Q . 

f  7^  J^  "uil  *^^'  A"d  f  take  the  S-pirit:,  which  is  generated  in  the  Fire,  and 
—^  \Z/  lP\  go  with  it  out  from  the  fierce  Wrath,  into  the ^»&'«?  down,  through 
-^.  .     "Ni>^     Death,  into  the  other  half  Eye,   vi-z.  into  the  fecond  Frincipie, 

J7|\.     2/^     then  will  you  fee  this  Figure»  which  ftandeth  thus,  ;^^. 


24 


*  Or  femicir- 

cles. 

=  Third  Fiin- 

cjple. 


l*hc  Firß  ^eßm  Anfwered. 


M'T 


^- 


I'he  Rxplanatlo7t  of  the  Philoßphic  Globe  or  Eye  of  both  the 
Threefold '  Circles^  which  ßgnify  efpecially  the  two  Eternal  Prbi- 
ciples  •  the  ""  Third  beiiig  nlfo  clearly  underßood  therein^  aiid  how 
it  muß  be  tmderßood. 


i62.r"»tie?^^)^?*'~*lHOSE  circles  Ihould  be  like  Round  Globes  through  which  a 
sLJS(  cäPojSo  k.J>^  Crofs  fhould  go,  for  it  is  the  Eye  of  Eternity,  which  cannot  be 


€ 


pourtrayed  •,  i:  Reprefents  the  Eye  of  the  F.flence  of  all  El- 
fences-,  the  Eye  of  God,  which  is  the  Glafs  of  wifdom,  wherein 
all  wonders  have  been  feen  from  Eternity  ;  and  hereby  is  defcribed 
how  it  is  entered  into  an  Efience,  for  the  Reader  of  this  book  to 
confider  of. 

16^.  Not  as  if  it  could  be  defcribed  or  pourtrayed,  for  the  Mind  only  apprehends  it, 
»That Mind,  and  only  "  that  which  can  walk  in  the  Divine  Myftery  ;  not  by  Art  or  Reafon,  but  by 
that  underftanding  which  the  Spirit  of  God  opens  to  the  human  Spirit  of  the  foui  in  the 
Great  Myftery,  otherwife  it  cannot  be  apprehended. 

■  1-64.  The  Reader  fliould  obferve  the  Numbers,  and  alfo  what  ftands  within  or  without 
a  Circle,  and  where  every  word  in  a  circle  begins  and  ends  •,  all  of  it  has  its  peculiar 
iignification  and  meaning,  for  every  word  ftands  in  its  due  place. 

165.  That  which  is  without  the  Circle  and  Wheel,  fignifies  the  Liberty  of  the  Abyfs 
"  Exh-a  ?nn-  '  without  the  Principle, 

opium. 

■   .1:  Number  1.    Abyfs, 

166.  The  Great  Myftery  of  the  Abyfs,  wherein  the  Eternal  Divine  Eflence,  In  the 
J"  Or  Center.    Glafs  of  Wifdom,  brings  itfelf  forth  in  the  ^  Ground,  is  marked  with  the  Number  i. 

and  the  Number  2  ftands  clofe  by  it ;  which  is  fo  to  be  underftood  round  about  that 
whole  Circle. 

Of  the  Three  Circles, 

.167.  The  Three  Circles  drawn  about  one  another,  fignify  the  Eternal  Birth  of  the 
Divine  Eflence  •,  and  All  Eternal  Myfteries  both  within  Nature  and  without,  viz.  the 
Original  of  All  Eflences,  as  it  is  here  defcribed. 

Of  that  half  of  the  Threefold  Circle  at  the  heft  Hand,  and  of 

Number  2. 

168.  The  threefold  Circle  at  the  left  hand,  (where  alfo  there  ftands  without  the  Circle, 
<  Extrj  Kau-  at  Number  2,  the  Myftery  ''  without  Nature,)  fignifies  how  the  Abyfs  brings  itfelf  into  a 
ram.  Ground  ;  that  is,  how  the  Eye  of  Eternity,  viz.  the  Firft  will,  (v/hich  is  called  the  Fa- 

ther of  Eternity  and  of  aU  Beginnings,)  brings  itfelf  in  the  wifdom  into  Trinity,  into  an 
Eternal  Ground,  and  dwells  in  itfelf,  and  poflTefiles  itfelf;  and  how  it  brings  itfelf  into 
Nature ;  alfo  how  EiTence  arifes,  as  alfo  perceptibility  and  perception. 

3  Of 


/Xf  '  "^fffe  o////<'  y/yi//e^M^i/ui' ^/i^/^e.  or  (yue-  ä/V<"  iimiürif  of  (^^ft/'/^y.  <x^LJ<yr'h/u^-/^/<'7^i  (>/^(  '/>■ 


KWW . 


a 


^M  Firß  ^eftion  Anfwered.  2$ 

Of  that  half  of  the  Threefold  Circle  at  the.  Right  Hand. 

169.  The  other  Threefold  Circle  at  the  Right  Hand,  fignifies  the  Divine  Eflence  of 
the  Holy  Trinity,  and  the  Angelical  world,  which  ariles  from  the  Great  Myftery  of 
Jiiernity,  and  is  ipanifefted  by  the  Principle  of  Pire. 


What  the  Crofs  fignifies. 

170.  The  Crofs  [whole  Arms  go]  through  both  the  Threefold '  Circles,  fignifies  the  ■■  Or  femkh-- 

-     -  •  ...-._  .  ,.   .        .  .     -         oXfi,,  or  '  •  "■ 

Globes. 


Perfonsof  the  Deity;  and  how  they  part  themfclves  in  the  Eternal  Uui^eJimre,  as  is  fur-  S!^'*' °''  ^'^'* 


ther  mentioned  hereafter,  according  to  the  Numbers 

Of  the  Eye  in  the  Circle., 

171.  The  Eye  in  the  Circle  through  which  the  Crofs  goes  with  an  ^  Angle,  each  [half  ''Or  Two 
of  the  Eye]  fignifies  a  world,  both  that  at  the  Left,  and  that  at  the  Right :  That  at  the  Anns. 
Left  fignifies  the  Great  Myftery  of  the  Dark  world,  where  the  Eye  of  the  Wonders 

brings  itfelf  into  Nature ;  that  at  the  Right  fignifies  the  Light  world,  where  the  Divine 
Myttery,  having  brought  itfelf  forth  through  the  fire,  dwells  in  the  Majeftic  L^ght, 
with  the  firft  Myftery  of  the  Wonders. 

Of  the  (7?  ^^  tl^^  Angle  of  the   -li^^ 

172.  The  Heart  in  the  angle  of  the  Crofs,  fignifies  the  Ground  or  Center  of  the 
Deity:  Not  as  if  it  .was  feparated,  and  poflefled  a  Place,  (for  itfelf  is  the  Place  or 
Ground  of  the  Deity,  and  is  the  midft  every  where,)  but  that  men  might  learn  to  di- 
flinguifh  God  from  Nature  ;  and  that  Chriftians  may  learn  to  underftand  the  Regenera- 
tion, "jtz.  hew  God  has  Regenerated  us  in  Chrift,  out  of  his  Heart  upon  the  Crofs : 
Therefore  this  Figure  is  thus  delineated,  that  the  Reader  might  further  confider  it ;  for 
this  Figure  comprehends  all  whatfoever  God  and  the  Eternity  is. 

Tlje  Expla?mtion  of  the  Circle  at  the  Left  Hand-,  Number  3,  4,  5. 

17?.  The  three '  Charaders  A,   O,    V  j  marked  with  3,  4,  5,  fignify  the  Myf-  'Or  Letters, 
tery  of  the  Holy  Deity :  "  without  Nature,  and  how  it  manifefts  itfelf  in  Nature.  "  Or  beyond. 

Of  the  Ay  Number  3  ;  and  of  the  TijiSlure^  Number  6. 

174.    A  fignifies  the  firft  Eternal "  unfearchable  Will ;  which  is  called  Father;  go  »OrAby/Tsl. 

round  that  Circle  to  the  under  point,  where  Tinc1:ure  ftands  at  Number  6,  which  is  the 
Ens  of  the  Will,  and  the  firft  Beginning  of  Nature  :  for  the  Divine  Myftery  of  the  Tri- 
nity ftands  above,  and  the  Myftery  of  Nature  beneath ;  each  Circle  fignifies  a  Perfon  of 
the  Deity  in  the  firft  Myftery. 

•  Of  the  O,  Nmnber  4;  a7jd  of  Principle  a?id_  of  Fire ^  Number 'j, 

I  "j^.  The  O  at  Number'4,  fignifies  the  Ground  of  the  Myftery,  viz.  the  Birth  of 

*D 


26  Th&  Firß  ^eßion  Anfuoered. 

the  Heart  or  Word  of  God,  which  the  firfl  Will  fr/a.  the  A  j  in  the  Glafs  of  Wifdom 

receives  and  holds  in  itfelf  as  a  Ground  of  its  Eflence  :  For  the  O  fignifies  alfo  the  Eye 
1  Conceived,    of  the  Glafs  of  Wifdom  i  for  the  Eternal  word  is ''  comprehended  in  the  wifdom,  and 
manifefts  itfelf  in  the  Light  world  by  the  Principle  of  Fire :  go  round  from  the  O.  awd 
you  will  find  Principle  and  Fire  beneath,  at  Number  7. 

Of  V-   Nu7nher  5  ;  and  of  EJj'ence^  Number  8. 

»  Or  beycnd.       176.  The  V   at  Number  5,  fignifies  the  Spirit  of  the  Myftery  '^  without  Nature,  viz. 

f  Or  Abyflal.  the  Spirit  of  the  Firfl:  Eternal '  unfearchable  will  ;  it  arifes  out  of  the  will  in  the  Power  of 
the  Word  in  the  great  Myfl:ery,  and  proceeds  from  the  Will  and' Word,  and  its  Exit 
makes  Eflence,  r;z.  wonders  of  the  Power,  Colours  and  Virtue;    where  yet  in   the 

^  Or  known.  Myftery  of  the  Abyfs  without  Nature,  no  colours  are  ^  difccrned  •,  for  they  lie  all  hid  in 
one,  which  is  a  Glimpfe  of  a  Great  Wonder,  and  it  is  called  an  Eflence  of  the  Wonders : 

Go  about  in  the   Circle  from   V    and   you   Ihall   find  beneath,    near  Number    8, 

•^  Or  Number  Eflence  -,  which  fignifies  that  the  Efl!ence  of  All  things  is  under  the  Spirit  of  the  "^  Ter- 
Three.  nary,  and  that  we  muft  always  diftinguifh  EflTence  from  Deity. 

177.  For  in  the  EflTence,  Nature  with  its  feven  Forms  arifes ;  for  the  Ternary  is  but  a 
Ai/jue.  Spirit  in  the  Efl!ence,  and  yet  there  is  no  Eflfence  ''•  without  the  Ternary  :  for  the  defire  of 
'  Magic.  the  1  ernary  is  the  Eternal '  Magia,  and  it  makes  Eflence  ;  it  brings  [things]  into  a 
'  Or  Idea.  Ground,  according  to  the  ^  Model  which  the  Spirit  opens  in  the  wifdom  ;  out  of  it  the 
t  rirghalis      Creation  came  forth,  according  to  the  Model  in  the  Glafs  of  the  ^  Virgin-like  Wifdom. 

j'apcr.t,a, 

A  further  Explanatio?i  of  the  firß  Pri?2ciple^  a?2d  of  the  Myßery  of 
the  Begi?tni?ig  in  the  Creation.^  alfo  of  the  Dark  JVorld\  and  how 
the  Angle  or  Line  of  the  Crofs.,  and  Number  9,  at  the  Left  Hajid^ 
"mth  its  upper  a7id  under  Space,  muß  be  underßood. 

Of  F  A  r  H  E  R;    Number  9. 

»  Or  Angle.  173.  \  T  Numb.  9,  Father  fl:ands  before  the  ''  Point  of  the  Crofs,  and  Abyfs  before 
/J^_  that;  which  fignifies  the  Myftery  of  the  Father  without  Nature  :  For  Na- 
ture begins  at  the  Point  of  the  Crofs.  The  Firft  and  Greateft  Myftery  is  the  Abyfs  ; 
wherein  the  Nothing  brings  itfelf  into  a  will,  which  is  called  Father,  or  the  Original  ro 
fumething  :    The  Creation  is  rifen  out  of  the  Myftery  of  the  Father  through  Nature  ; 

\  Or  meant,     hereby  this  Myftery,  the  Eternal  Nature,  with  its  feven  Forms,  is "  underftood. 

Soul',  Ntwiber  10. 

k  Or  Angle.  1 79.  At  the  ^  point  of  the  line.  Numb.  10,  Soul  ftands ;  which  fignifies  the  Original  of 
'The  point  the  Eternal  Spirits,  viz.  of  Angels  and  Souls  of  Men;  for  the 'point  fignifies  the 
of  the  Arm  .'.t  Center  in  Nature,  where  the  threefold  Spirit  manifefts  itfelf  by  Nature,  which  again  lig- 
ti.c  left  hand.  ^,^f^^^^  ^^  Magic  Fire  in  the  Father's  Property,  from  v/hence  the  Angels  have  their  Ori- 
ginal, and  alfo  the  Souls  of  Men. 


<i 


t 


The  Firfi  ^iejlton  Anfii^ered,  '  27 

180.  We  mull  here  iinderftand  the  Ground  and  Original  of  an  Eternal  Spirit;  for 
Nothing  is  Eternal,  except  it  has  its  Original  from  the  Eternal  Magic  Fire  :  theOriginal 
is  not  to  be  taken  for  the  true  Spirit,  but  for  the  Center,  ^72.  the  Caufe  of  the  Spirit. 

The  Sours  TFill-,  Nu7?jber  x-j,  ■ 

iSi.  Every  right  Spirit  is  underftood  in  the  Light  of  Life  ""  with  the  underftanding  ;  "  Or,  and  «b 
for  no  right  underftanding  can  be  in  the  fire,  but  in  the  Defire  of  the  Light ;  and  there-  "  the  undr-v 
fore  the  fiery  Will  muft  bend  and  incline  towards  the  heart  of  God,  that  is,  towards  the  "Si«i»"3- 
Power  of  the  Light  and  Underftanding,  as  may  be  feen  here,  where  the  Soul's  Will 
ftands  upon  the  line  of  the  Crofs,  marked  with  the  Number  11,  and  there  receives  power 
from  the  Heart  of  God,  and  lb  it  becomes  an  underftanding  Spirit. 

Willy  Number  1 2  ;    aTid  Sml^  Number  1 3 . 

1S2.  For  it  receives  the  Power  of  the  Light,  in  the  meeknefs  and  humility,  and  goes 
with  the  Spirit  of  its  Will,  (that  is,  with  the  Noble  Image  and  Simihtude  of  God,) 
through  the  Power  of  the  Heart,  into  the  fecond  Principle  ;  that  is,  into  the  Light 
World,  as  may  be  feen  in  the  other  "  Circle  at  the  Right  Side  of  the  Heart,  where.  Numb.  '  Or  \vAi  \ 
12,  Will  ftandeth,  and  Soul,  Numb.  13,  which  fignifies,  that  the  foul  goes  out  of  the  Globe. 
fourCe  of  the  Fire,  which  is  tl^  Father's  property,  and  enters  into  the  Son's  property, 
and  dwells  in  the  Divine  Power  in  the  Light  W'orld. 


o 


HOLT    GHOST-,    Number  ij^. 

183.  °  Without  the  Point  of  the  Crofs,  Numb.  14,  HOLY  GHOST  ftands,  fignlfying  .  Or  beyond, 
the  Holy  GHOST,  who  arifes  from  Eternity  in  the  Will  of  the  Father  at  Numb.  9,  before 
the  ■■  point  at  the  left  hand,  and  brings  himfelf  through  Nature,  along  through  the  p  Or  point  of 
Heart  and  Divine  Power   at  the  right  hand,  out ''  from  Nature,  and  alio  through  the  the  Crofs. 
power  of  Angels,  or  of  the  Spirit  of  the  Soul,  quite  out,  and  dwells  in  the  Liberty  in  ''  ^''  beyond, 
the  Glance  of  the  Power  and  Majefty ;  and  is  in  Nature,  yet  not  comprehended  by  Na- 
ture, but  in  the  property  of  the  Divine  Power -only. 

Image",   Number  15. 

1S4.  Beyond  the  Word  FJOLY  GHOST,  Numb.  15,  Image  ftands  alfo  without 
Nature,  which  fignifies  that  the  Noble  Image  grows  out  of  the  Fire  of  the  Soul,  as  a  flower 
grows  out  ot  the  Earth,  and  has  no  feeling  of  the  fiery  property  ;  for  the  fire  is,  as  it 
M'cre,  fwallowed  up  in  it,  and  yet  it  is  there,  but  in  another  fource,  (viz.  in  the  Defire 
cf  Love)  a  light  flaming  fire  in  the  Divine  Property. 

Abjfs  ',  Number  16. 

.1  85.  After  Image,  ftandeth  Abyfs,  Numb.  16,  fignifying  that  the  true  Image  ftandeth 
in  the  Abyfs  '  beyond  ail  fource,  and  dwells  in  Nothing,  viz.   in  itfelf  only,  and  through  'Extra,  with- 
it  God  dwelleth  ;  therefore  there  is  nothing  but  the  Divine  Power,  that  can  find,  move,  out. 
or  deftroy  it  ;  for  it  is  not  in  Nature,  although  it  arifes  from  Nature  in  its  Root,  yet  it 
is  quite  another  thing,  as  an  Apple  differs  from  the  '  Tree  -,  though  it  be  upon  the  Tree,  '  The  tree  it 
and  receives  virtue  from  the  Tree,  yet  the  Sun  alfo  gives  virtue  to  it,  and  fo  the  Divine  grows  upon. 
Sun  (viz.  the  Majefty)  gives  virtue  to  the  Image. 

»D  2 


•  Or  bounds. 


28  TIjc  Firfi  ^eflion  Anfwered. 

Of  the  Word  Omnipote7tcey  Number  iT^  and  Wrath,  Number  18. 

186.  Further,  at  the  left  hand,  Numb.  17,  ftandeth  Omnipotence,  and  it  Hands  without 

he  '  Circle  of  Nature  alfo,  which  fignifies  the  Father's  Myftery,  which  brings  itfelf  by 

^he  Magia,  (that  is,  by  the  Defire,)  into  Wrath,  wherein  the  ftrong  founding  life  and 

ftrength  is  underftood  in  the  entrance  of  Nature  in  the  firft  three  forms,  viz.  Aitringency, 

^  Bitternefs,  and  Anguifh ;  and  therefore  the  word  Wrath  ftands  in  the  fpace  under  the  line, 

Thr«"^         Numb.  18,  which  fignifies,  that  the  Wrath  touches  not  the  Angle  of  the  "  Ternary,  but 

is  born  in  the  Defire. 

fOrSubtiity.  *  Craft '^  Number  i<^. 

187.  Craft  ftandeth  at  Numb.  19,  under  the  Word  Omnipotence,  which  fignifies  the 
Eflence  coming  out  of  the  Glafs  of  the  Myftery ;  which  Craft,  iii  the  fecond  Principle, 
is  changed  into  a  right  underftanding,  and  here  in  the  Magic  Fire  it  is  but  Craft  i  for  it  is 
fubtle  and  fliarp,  and  a  caufe  of  the  underftanding. 

Devil  %  Nu77tber  20. 

188.  Overagainft  Craft,  Devil  ftandeth.  Numb.  20,  in  the  fpace  of  the  dark  world, 
which  fignifies  the  Malice  of  the  Devil,  in  that  he  is  departed  from  the  point  of  the  Ter- 
nary, and  has  put  his  Will  into  Wrath  and  Craft,  on  purpofe  to  Domineer  over  the 
Meeknefs  of  God  thereby,  and  tc  ufe  the  ftrength  and  power  of  the  Fire  and  Wrath. 

DevifsArt',  Number  2r,  22. 

189.  Under  the  Word  Craft,  ftandeth  Devil's  Art,  Numb.  21,  22.  Devil  ftandeth  with- 
out the  Circle  of  Nature,  and  Art  ftandeth  within  the  Circle  of  Nature,  which  fignifies, 
that  the  Devil  was  created  out  of  the  Myftery  of  the  Father,  upon  the  line  -or  ftroke 
of  the  Crofs  in  the  Eternal  Nature,   as  well  as  the  other  Angels  :    But  he  got   his 

y  Or  Attrac-    ^^x.^  Numb.  22,  in  the  Magic  ''  feeking  of  Nature  in  the  Center  of  the  dark  world, 
"°""  whereas  he  fiiould  have  gotten  it  in  the  power  of  the  Fleart  of  God,  and  that  is  the 

caufe  of  his  Fall  and  of  his  Envy. 

Will;  Nufnber  23. 

T90.  Above  the  line.  Number  23,  ftandeth  Will ;  fignifying,  that  the  Devil  has 
raifed  up  himfelf  from  the  Divine  Line,  (upon  which  he  was  created,)  as  a  proud  Spi- 
rit, who  would  tain  have  been  his  own  Lord,  and  h.ive  ruled  by  his  own  Art  and  Wit. 

Darhiefs  ;  Number  24. 

191.  As  alfo  the  Pride  and  Subtilty  of  Men  do  now ;  who  in  the  fame  manner  raife 
themfclves  up  from  the  Line  of  God,  from  Obedience,  in  own  felfhood,  in  which  the 
Will  cannot  reach  the  Divine  power  and  light,  but  falls  into  itfelf,  into  the  dark  an- 
guifhing  Magic  Fire;  as  above,  over  the  word  Will,  is  noted  with  Number  24,  and 
firft  into  Darknefs  ;  for  Realon  lo.fes  the  Divine  Underftanding,  and  the  Divine  Defire, 

»  Or  fil],         wherein  it  can  receive  the  Efience  of  God,  and  fo  "^  impregnate  itfelf  with  ^  power  from 

•"Viiuc.         God,  4 


Tlje  Firß  ^eßion  A?tfwered*  29 

Fire',  Number  25^ 

192.  And  then  ''  it  kindles  the  Magic  Fire  of  Covetoufnefs,  fo  that  it  wills  to  have  &  OrReafon. 
\  much,  and  never  has  enough,  as  here,  Number  25.  c  or  more. 

Angutß)\  Number  26. 

193.  And  when  it  has  filled  itfelf  with  Covetoufnefs,  then  the  Magic  Fire  in  the  An- 
guifh  begins  to  burn.  Numb.  26 ;  for  that  which  is  thrown  into  the  Fire  by  Covetoiiinefs, 
is  fewel  for  the  Magic  Fire,  wherein  the  fire  burns  :  and  there  Death  is  born  \  which 
muft  feparate  what  Covetouihefs  has  brought  in. 

Death  \  Number  27. 

194.  And  herein  alfo  confifts  the  Grievous  Fall  of  Adam,  who  has  imagined  as  the 
Devil  did,  and  defired  to  have  the  variety  of  this  world  as  his  own :    He  would  be 
cunning,  and  get  much  '"  fkill,  and  even  the  Earthly  and  Hellifh  fource  in  the  fkill.  ■■  Or  Wit. 
Had  he  continued  upon  the  ftroke  in  the  Line  of  God,  he  had  not  been  Earthy,  for 

the  Spirit  of  his  Will  fliould  have  dwelt  in  God,  and  have  brought  Divine  Food  into 
the  body;  but  now  he  is  in  the  Anguifh,  Numb.  26,  and  muft  again  go  through  the 
Principle  into  Death,  Numb.  27,  where  his  body  muft  be  confumed  in  the  Myftery. 

195.  And  if  he  does  not,  in  the  time  of  this  Life,  turn  his  Will  into  the  Crofs  of 
Chrift,  (as  is  to  be  feen  in  this  Figure,)  then  he  is  referved  in  the  Myftery  for  the  Judg- 
ment of  God,  where  he  fhall  be  tried  in  the  fire,  whether  the  Spirit  of  his  Will  has  any 

Divine  ^  Power  in  it  or  not,  or  whether  he  can  fubfift  in  the  fire,  and  there  his  proud  '  Power  or 
Earthly  Works  will  be  burned  up  ;  and  if  the  Soul  remains  in  the  Dark  Magic  Fire  of  Virtue, 
the  Will,  (for  itfelf  is  a  Magic  Fire,  when  the  Divine  Light-fire  is  not  in  it,)  then  one 
Magic  Fire  receives  the  other,  and  thea  there  is  no  remedy  to  help  out  from  thence. 

Will',  Number  2.8».     Light ,   Number  29.     Spirit',   Nutnber  30. 

Man\  Number  31. 

196.  But  the  Soul,  which  in  the  Time  of  this  Life  turned  again,  and  did  yield  itfelf 
up  with  its  Will  into  the  Death  of  Chrift,  at  the  Line  of  the  Crofs,  Numb.  27,  that  Soul 

is  tlicn-  iunk  down  from  its  proud  and  ^  wicked  works,  and  become  free  in  that  fame  f  Or  cviJ. 
'Will,  and  is  entered  into  the  Deadi  of  Chrift,  and  fprouteth  fcrth  with  the  Spirit  of  its 
Will,  Numb.  28,  in  the  Divine  Power  from  the  Death  of  Chrift,  through  the  lecond  Prin- 
ciple, where  the  Spirit  of  the  Will  (liz.  the  Image)  ^  obtaineth  the  Divine  L  ight  again,  e  Or  resches.. 
Numb.  25,  and  the*"  Image,  Numb.  30,  ftandeth  again  in  the  Divine  Man,  humb.  31.  ^  Or  Spint. 


197.  For 
the  Divine 


Image',   Nmtiber  32.      God;   Number  'itZ' 

r  when  the  Spirit  of  the  Will  enters  into  Death  at  the  Crofs,  rh?n  it  puts  on  i  Or  fubAin- 
V..V,  ^...,.v  '  Efientiality  (that  is,  Chrift's  Flefh)  into  itfelf  again,  and  brings  u  widi  itfelf  tialit)-. 
into  the  Light  World,  where  the  Divine  Life  fpringeth  forth  again  in  the  Holy  Body, 
and  the  Image  is  free  again,  as  here,  Numb.  32,  is  to  be  feen,  and  it  dwells  in  God,  Numb. 
33,  and  eats  of  God's  Word  or  Eirtnce;  for  the  Image  here  is  •=  w/ithout  Nature,  in  th©  i;  Or  bcvond, 
hberty,  but  the  Humanity  is  in  Nature,  as  it  is  here  fet  down. 


30  T'he  Firß  ^eßion  Anßvered. 

198.  But  for  thofc  fouls  #l)ich  abide  in  their  proud  covetous  works  in  the  Angiiifli, 
Numb.  26,  they  abide  indeed  in  the  Magic  Fire  of  Anguifli,  and  their  works  are  fuel 
for  that  fire. 

199.  But  if  the  Spirit  of  the  Will  at  length  does  yet  incline  itfelf  towards  the  death  of 
Chrill,  and  yet  is  hard  bound  to  the  wrath,  then  it  hangs,  as  it  were,  by  a  thread  to  the 
death  of  Chnft. 

"The  Ninth  7iu7Jtber  \  Number  34. 

200.  This  Soul  mufl:  needs  burn  thus  a  while,  till  the  Spirit  of  the  Will  can  enter  into 
the  Death  of  Chrift,  and  till  its  fydereal  fuel  be  burnt  up  :   when  the  Earthly  body  dies, 

'  Or  waflieJ,    the  Image  muft  be  '  bathed,  which  this  prefent  too-wife  world  fcorneth,  but  fliall  be  forced 

cleanfed,  or    to  try  it  in  Death,  where  that  little  Spark  (which  did  hang  but  as  by  a  thread)  mull  wrap 

purged.  jj.j^|£  qjjjt^g  i,^,-Q  ti^g  Death  of  Chrift  -,  for  it  has  lofl:  both  Body  and  ElTence,  and  remains 

"  Or  Tub-        naked  without  Divine  "■  Eflence  or  Body  in  God's  Mercy  in  the  Divine 'linfture,    viz:,  in 

ftance.  the  Ninth  number.  Numb.  34,  and  waits  for  the  laft  Judgment,  wherein  God  will  rellorc 

in  the  Tinfture  all  that  which  Adam  loft  :  But  the  works  which  it  has  done  here,  will  not 

pals  through  the  fire,  but  the  Dark  Magic  fire  has  fwallowed  them  up  into  its  Myfteiy 

in  the  Dark  World  5  let  this  be  told  thee,  O  Man. 

Souts  Eternal  Habitation  ;  Nu?nber  35. 

201.  After  the  Ninth  number  ftands  the  Soul's  Eternal  Habitation,  noted  with  the 
Numb.  35  -,  which  fignifies  that  thefe  efcaped  Souls  are  yet  in  God,  in  the  Angelical  world^ 
but  without  their  works ;  and  they  cannot  lb  highly  attain  the  Glance  of  the  Majefty, 

f  Or  here.  as  thofe  which  "  in  this  life  have  clothed  themfelves  with  the  power  of  God.  The  word 
Habitation  enters  info  the  Liberty,  without  Nature,  as  alio  above  it  the  word  Image 
does.  For  the  Soul  muft  ftand  in  Nature,  but  the  habitation  of  the  Image  is  without 
Nature  in  the  Divine  Liberty. 

Angelical  World',  Number  36. 

202.  Beyond  the  word  Habitation  Hands  Angelical  World,  Numb.  36,  fignifying  the 
=  OrpL-ice.  whole  °  Court  of  Angels  orP  Princely  Thrones  in  the  Liberty  of  the  Divine  Majefty  ; 
f  Thront-s  or  whereas  their  root  is  in  Nature,  but  is  not  "■  felt. 

principaucies. 
1  Or  iippre- 

heiided.        Proud  Devil;  Number  'T^'j.   Will  of  the  Devil  Lucifer-,  Number  1^. 

203.  At  the  left  hand,  in  the  upper  Space,  Numb.  27 y  ftands  Proud  Devil,  with  two 

'Or  Strokes.  '  lines ;  one  reaching  to  be  upon  the  Charader  O5  Numb.  4,  and  the  other  reaching  up 

above  the  Great  Myftery  of  the  Ternary,  where  ftands  Will  of  the  Devil  Lucifer, 
Numb.  38;     Here  the  Devil's  fall  is  to  be  confidered. 

204.  He  has  driven  his  proud  will  from  the  line  of  the  Crofs  upward."?,  and  wouki 
f  Or  Reafon,  domineer  over  the  Myftery  of  the  Divine  Wifdom  by  '  cunning  llibtilty  and  wrath,  in 
or  in  Wit,  xX\t  power  of  Fire,  and  '  kindle  the  Myftery  of  the  Ternary,  that  he  inight  be  Lord, 
cratt,  and  ^^^  indeed  he  did  kindle  the  ElTence  in  the  Myftery,  from  whence  Earth  and  Stones  pro- 
1  o;  inflame.  C'^^'^)  ^"'^  would  fain  have  flown  out  above  the  Myftery  of  the  Ternary,  Numb.  38,  as  ftill 

at  this  very  day  he  delires  to  fly  out  above  the  higheft  Thrones  of  Angels. 


The  Firß  ^eßiojt  An/wer  ed.  31 

j^hyfs   of  the  Dark  Worlds    Nu?nber  39.     Hell   of  Devils  \ 

Number  40. 

205.  And  hence  it  followed,  that  he  was  thruft  out  from  the  Divine  Myflery,  from 
the  higheft  Thrones,  into  the  Dark  Magic  Fire,  and  is  thrown  down  beneath,  (viz.  into 
the  Abyfs  of  the  Dark  World,  Numb.  39,)  where  he  muft  dwell  without  the  Principle  in 
the"  horror  of  Fire  ;  (that  is,  in  the  firit  three  forms  "of  Fire)   in  the  Anguifh  :  And  °  Fire-crack, 
there  he  has  his  Hell,  as  below,  Numb.  40,  is  to  be  feen  ;  and  there  alfo  do  the  damned  "  ^^J  r°  '^'J' 
Souls  fall,  where  to  Eternity  they  cannot  fee  God.  fourtVform  "^ 


77:e  other  line  of  the  Crofs  upwards. 


which  is  fire 
iiielf. 


206.  Over  that  line  Numb,  i,  at  Abyfs,  ftands  Eternity,  fignifying  the  Liberty  with- 
out the  Principle,  and  thereby  is "  meant  the  Myftery  of  the  Eternity,  wherein  every  '  Or  under- 
Creature  ftands  in  its  own  fource,  in  its  own  fire,  whether  in  Darkncfs  or  in  Light,  and  '^'^^'^■ 

has  no  other  light  but  what  fhines ''  in  itfelf,  and  it  alio  comprehends  that  light  ^  without  ">  Or  in  the 
itfelf:  Both  Worlds,  liz.  the  Light  and  Dark  World,  are  in  one  another  j  but  the  Light  ^-'if^tu!«  it- 
is  not  attained,  except  a  creature  be  capable  '  of  it.  ^l:  ,  ^  , 

207.  There  are  Angelical  Thrones,  which  we  know   nothing  of;  our  knowledge  itfelf  out- 
reaches  only  "  unto  the  place  of  this  world,  fo  far  as  the  kindling  in  the  Creation  did  reach;  wardly. 

and "  therefore  this  wheel  is  made  with  the  Crofs  in  it.  "  9''  ^p  re- 

ceive it. 

^  III  Lcctim,  or 

SON',  Ntmiher  4 1  :  aiid  of  the  Heart.  '•>«  fpacc,  or 

'  ^  J  bounds. 

20S.  Over  the  upright  line  ftands  SON,  Numb.  41,  and  at  the  left  Angle  or  Point,  '  Fo"" » refem- 
Numb.  9,  FATHER  i  and  at  the  right  line,  Nimib.   14,    HOLY   GHOST;  ^'^'^'"°^f' 

fignifying  the  Perfons  and  Birth  of   the  Holy  Trinity  :    The  \^  in  the  Crofs  is  the 

Center,  and  fignifies  the  Eternal  Band  of  the  '■  Trinity.  ''  ^^  Ternary. 

209.  The  word  SON,  Numb.  41,  fignifies  the  Word,  which  the  Eternal  FATHER 
always  fpeaks  from  Eternity  in  the  Light  and  Dark  World,  according  to  the  property  of 
each  fource. 

210.  But  the  Three  Perfons  are  free  from  the  Crofs,  and  touch  not  the  line,  which  fig- 
nifies that  God  is  free  from  Nature,  and  is  not  comprehended  '  in  Nature  ;  but  he  dwells  «  Or  by. 
in  himfelf,  and  indeed  alio  in  Nature,  but  is  not  comprehended  by  that  which  does  not 

'  yield  itfelf  into  him.  '  Give  up  it- 


felf to  him. 


Of  the  Heart  in  the  Crofs.  ■ 


211.  The  Heart  in  the  Crofs  fignifies,  firft,  that  the  Heart  of  God  has  manifefted 

itfelf  in  Nature  ^  by  the  Principle  of  Fire,  whence  the  Majeftic  Light  arifes  :  fecondly,  it  ^  Or  with, 
fignifies  the  Manifeft^:;on  in  the  Humanity,  wherein  the  Heart  of  God  has  manifefted 
itlelf  with  a  Human  Heart ;  and  how  that  human  Heart  has  obtained  the  comprehenfion 
cf  the  Holy  Trinity,  as  it  is  the  Center  in  the  Crofs,  where  we  muft  underftand  the  Li- 
ward  Man,  vix.  the  Inward  Heart. 

212,  And  we  may  feethst  the  HOLY  GHOST  at  the  Right  Line,  Numb.  14,  goes  forth 
from  the  Heart  in  the  Light  World  ;  which  fignifies  that  the  HOLY  GHOST  dwells  in 
the  New-bcrn  Heart,  (viz.  in  the  Image,)  and  continually  brings  the  Will  of  the  Image 


3  2  'The  Firß  ^^ueflm  Aaßoered, 

••  Or  with.  «ito  the  Divine  Light  Worl3  :  and  as  this  Heart  in  the  Crofs  is  united  "  to  the  Holy  TrU 
'  Or  with.       nicy,  fo  mufl  the  Human  Heart  (underftand  the  Inward  Man)  be  united  '  to  the  Deicy, 

that  God  may  be  all  in  all  in  him,  both  will  and  deed. 

2IJ.  But  the  word  SON,  Number  41,  ftanding  above  over  the  line  of  the  Crofs  fepa- 
lOroverAll.  rated  froni  the  Heart,  fignifies  that  the  Man  Chrift  is  become  Lord  "  of  All,  and  is 

King  over  this  whole  Circle :  For  God  has  manifefted  himfelf  in  the  Humanity,  and 
'Orfubftance.  this  Man  comprehends  the  whole  Divine  '  Eflence  in  him ;  for  there  is  one  and  the  fanae 

*  Or  know,  fulnefs,  one  God  and  Divine  Effence,  in  him  and  without  him  :  we  can  "  find  God  no 
•r  acknow-  where  elfe  but  in  the  "  Eflence  of  Chrift,  therein  °  is  the  whole  fulnefs  of  the  ■■  God- 
"Lnlbflance.  ^^^ad  bodily. 

*  Col.  z.  9. 

'^'■'^'•'"y-  ■        Heave?t ;    Niwihej- \2. 

214.  The  word  Heaven,  upon  the  upright  line  of  the  Crofs,  Number  42,  fignifies, 
firft,  that  Heaven  is  in  the  Man  Chrift,  and  alfo  in  us,  and  that  we  muft  enter  by  his 
Crofs  and  Death  into  him,  in  his  Heaven,  which  is  himfelf ;  for  upon  the  Crofs,  Heaven 

«I  Or  CO  us.      is  opened  again,  and  born  anew  ■•  in  us.     Secondly,  it  fignifies,  that  the  true  Divine 

Heaven  is  an  Habitation  of  the  Divine  Defire,  viz.  of  the  Divine  Magia  -,  therefore  ic 

r  Or  into  it.     cannot  be  faid  that  we  enter  into  it,  but  that  we  are  begotten  '  in  it,  ^  out  ot  God's  Fire 

''Or by.     "     in  the  Divine  '  ElTentiality,  and  no  otherways  but  upon  the  Crofs,  viz.  through  and  in 

'  Or  fubftan-  the  Birth  of  the  Holy  Trinity. 

»ality. 

Pure  Element ;  Number  43. 

215.  The  words  Pure  Element,  Number  43,  upon  the  upper  line  of  the  Crofs,  fig- 
nify  the  internal  world,  out  of  which  the  External,  with  the  four  Elements,  is  brought 

»Orfubftance.  forth,  and  its  "  Eflence  ftandeth  in  the  internal  root. 

Holy  Ghoß ;   Nii?nher  44.     Son  ;  Number  45. 

*  Viz-  pure  216.  Moreover  it  is  to  be  noted,  how  "  thofe  words  ftand,  begin  and  end  ;  for  they 
Element.         begin  at  the  outward  Circle  at  the  Left  hand,  where  above.  Number  5,  the  Holy  Ghoft's 

)■  Or  Being  or  Charafter  V  ftandeth,  and  below.  Number  8,  ^  Eflence  ;  and  they  go  through  the  two 

1"''.^^""-  Circles  at  the  Right  hand,    to  the  ^  fecond  fpace,  which  fignifies  the  Or;gmal  of  the 

f;iacebe'tween  P"'"'^  Divine  Element,  the  Habitation  and  ^  fc  flence  whence  it  arifes,  viz.  fro.m  the  Spi- 

the  fecond  rit  of  the  Eternal  Myftery  in  the  Divine  Eflentiality,  "viz.  in  the  Efl'ence  of  the  Great 

Cirdea.ndthe  Myftery  :  and  yet  it  is  manifeft  only  in  the  fecond  Principle,  viz.  in  the  Efl^ence  of  the 

^!^"''^\/i  Son  and  Holy  Ghoft,  as  above  at  the  Circle  on  the  Right  hand  may  be  feen,  Number  44 

»Orlubft..nce.         ,  •'  '  a  j  ^  -v-r 

and  43. 

Father ;    Ntimber  46.     Holy  Spirit  of  Divi?ie  Wity  Wifdom.^  and 

Underflanding  ;  Nu7nber  47. 

217.  The  Pure  Element  is  the  working  in  the  True  Heaven,  and  ic  fhuts  itfelf  in  and 
out  with  the  Crofs ;  it  is  the  fpringing  or  ftirring  in  the  Fire  and  in  the  Heaven  of  Light, 
whence  the  Divine  ElTentiality  (underftand  the  Eflence,  and  nor  the  Spirit  of  Godj  is  a 
life  :  for  it  reaches  not  into  the  Eflence  of  the  Father,  Number  46,  belov/  which  Circle 

there 


I'he  Firß  ^eßion  An/wer  ed.  3  3 

there  ftandeth  Divine  Wit  or  Wifdom  :  for  the  Element  gives  not  Divine  Wit  [Reafon  or 

Underftanding  ;]  but  the  Holy  Spirit,  Number  47,  gives  Divine  ■>  Wifdom  and  '  Under-  "  C)r  Wit. 

ftanding.  .  w'e*"'"''" 

2  I S.  The  Element  is  an  ''  EfTence  in  refpe£l  of  the  Deity,  as  the  I  ife  in  the  Flefli '  is  dor^,^;,,;,,,,,^, 

in  refpedt  of  the  Soul  -,  for  the  Tindlure  is  higher,  and  gives  the  Ens  of  the  Spirit,  wherein  «  Miiri  he  u- 

the  Liaht-fire  is  underftood.  kui  to  be. 

Humanity  \   Fleßj;    Number  48. 

219.  Under  the  words  Pure  Element,  on  the  upper  ^  line  of  the  Crofs,  Number  27,  f  Orflrokc. 
Death  ftandeth  -,  and  the  Word  begins  at  the  left  Circle,  and  goes  through  the  Crofs, 

and  through  the  firft    Circle  at  the  Right  hand.     There  look  upon  both  the  outward 

Circles,  that  at  the  left,  and  that  at  the  right,  above,  and  below,  and  then  you  will 

quickly  find  what  the  ^  Right  of  Death  is,  and  that  it  is  the  dying  fource  in  the  Ma-  «Or  Jurifdic- 

gic  Fire,  and  holds  the  Efientiality  captive  in  itfelf,  as  at  the  left  hand  below,  Num-  '"*^"- 

.ber  8,  and  at  the  right.  Number  48,  may  be  feen;    and  then  above  at  this  Circle, 

Number  44,  and  at  the  left  above.  Number  5,  is  feen,  that  the  fpiritual  life  goes  and 

fprouts  forth  through  Death,  and  polTefles  the  higheft  Circle.      For  whatlbever  will 

attain  the  Divine  Life,  muft  go  through  the  dying  Magic  Fire,  and  fubfiit  therein, 

as  the  Heart  on  the  Crofs  muft  fubfiil  in  the  "  Fire  of  God.  h  Or  Divine 

220.  Moreover  we  muft  know,  that  in  Adam  we  have  turned  ourfelves  away  from  the  fire. 
Crofs,  and  are  above  the  Crofs  with  our  Luft  and  Defire,  Number  23,   and  gone  with 

cur  will  into  '  a  Self-Government,  and  now  Death  has  captivated  us  in  itfelf:  We  muft  '  Grown  Re. 
therefore  fink  down  from  Death  upon  the  Crofs,  upon  the  line  of  Chrift,  into  the  Heart  g^inaen. 
again,  and  be  born  a-new  in  the  Heart,  or  elfe  Death  retains  us  captive :  For  Death 
ftands  now  upon  tlie  line  of  the  Crofs  ;  but  at  the  Judgment  it  fliall  be  given  to  the 
Dark  World  :  For  our  will  muft  now  enter  into  Reft  through  the  Death  on  the  Crofs ; 
but  the  outward  Crofs  ftiall  be  done  away,  and  then  Death  fliall  be  made  a  fcorn. 

221.  Thirdly  it  fignifies,  that  the  life  of  God  in  Chrift  made  Death  a "  fpecSlacle  upon  ^  a  (how. 
the  Crofs,  when  Death  was  deftroyed  on  the  Crofs  '  by  the  Dying  of  Chrift,  where  life  1  Cr  In. 
grew  up  through  Death,  and  the  Fleart  yielded  itfelf  into  the  Middle  ("x'/z.   into  the 
Center)  as  a  Conqueror  of  Death. 

Paradife ;  Number  49. 

222.  Under  the  Heart,  Number  49,  ftands  Paradife:  The  word  begins  at  the  out- 
•ward  Circle  on  the  left  hand,  where,  above  Number  5,  is  the  Spirit  of  the  Great  Myf- 

tery  of  the  Abyfs  of  Eternity,  vi%.  V  ^    and  below  at  the  fame  Circle,  Number  8, 

Eflence  is  written  ;  and  it  goes  through  the  Crofs,  and  at  the  right  hand  through  all  the 

three  Circles,  and  into  the  Liberty;  which  fignifies  the  °' Station  of  Paradife  :  It  ariies  »Oil^acs. 

in  the  Myftery  of  Eternity,  and  grov/s  up  through  the  outward  world,  and  aho  through 

the  Light  world,  hidden  in  the  outward  world,  and  manifeft  in  the  fecond  Principle  in 

the  Light  world  -,  and  therefore  that  word  goes  througli  all  the  1  Ivree  Circles,  fignifying 

the  Original  of  the  human  body. 

Divine'' EJfentiality ;  Number  c^o,  »orfubdan^ 

223.  For  in  this  Place,  out  of  this  Effentiality,  was  Aäam\  Body  funderftand   the   "  *  •" 
outward  Body)  created  according  to  the  third  Principle,  and  the  Inward  Body  (undcr- 

*  E  ' 


54 


■=•  Into. 

P  Via:,  the  Ef- 

fentiality,  or 

fubftantiality. 


ed 


P-cgenerat- 


Mjßcriti 


'  Principium. 
'■  The  Earth. 
^  Or  fub- 
iUnce. 


TJjß  Fi?'ß  ^eßion  Anfwered. 

ftaiui  che  Body  of  the  Image)  out  of  the  heavenly  part  in  the  Light  World,  out  of  the 
Divine  Efli^ßti^Uiry,  as  it  is  itt  duwn  at  the  right  hand  near  Paradife,  Number  50. 

CkryisFle.ßj\  Number  51,    52. 


of 


7.-4,  Tiiat  Divine  EiTence  (underfland  Eflcnce,  not  Spirit)  is  inclofed  in  the  wifdom 

(iod,  und  the  Heavenly  Tinfture  is  in   it :  For  this  EiTence  brought  God's  word 

(v,'hich  became  iVlan,  "  in  Mary)  into  her  Eflentiality,  {v'fz.  in   the  Body  of  the  Image) 

which  was  incloied  in  Death  j  and  in  ^  it  God  and  Man  became  one  perfon  :  For  this 

Flefh  is  Chrift's  Fieili,  according  to  the  Heavenly  Part ;  therefore  after  Eflentiality 

■  ftands  Chrift's  Fledi,  Number  51,  52. 

225.  Chrift  had  fuch  Flefli  in  the  Inward  Man,  as  Adam  had  before  Eve  [was  taken 
out  oi  him,]  wlien  he  ftood  in  the  Divine  Image  in  Purity,  and  therefore  none  can  enter 
into  Paradife,  except  they  obtain  that  Flefh  again  that  Adam  had  before  the  Fall,  and 
Chrift  in  his  Incarnation  :  Therefore  we  muft  all  be  °  born  a-new  out  of  the  Heart  upon 
the  Crofs,  and  put  on  Chrift. 

Mjßery  ;  Number  c^^, 

226.  Under  the  word  Paradife,  Number  53,  ftands '  Myftery,  and  the  word  arifes  at 
the  left  hand  in  the  fecond  Circle,  where  above,  at  the  fame  Circle,  Number  4,  the 

Charader  \J  ftands ;  and  below,  Principle  and  Fire,  Number  7 ;  and  it  goes  to  the 

right  hand  through  the  Crofs,  and  through  the  firft  Circle  at  the  right  hand :  This 
rightly  fhews  man's  creation  according  to  the  body. 

227.  For  the  body  is  a  Myftery  taken  out  of  the  inward  and  outward  world,  from 
above  and  beneath  ;  underftand  out  of  the  Matrix  of  the  Earth:  This  is  the  Matrix  of 
the  Earth  ;  out  of  this '  Principle  '  it  is  created,  and  we  fee  that  it  was  created  out  of  the 
inward  and  outward  "  Efience,  (that  is,  out  of  the  Dark  and  Light  world)  and  is  mixed 
with  Evil,  (that  is,  with  Wrath)  and  alfo  with  Good. 


U^otider^  Number  54;   Angel^  Number  ^^  ;  Spirit^  Number  560 

•Or  a  wonder      228.  But  Man  was  created  out  of  the  Myftery  an  Image  and  Similitude  of  God,  for  "a 
«>i  God.  Divine  Wonder:  Therefore  at  the  right  hand,  Number  54,  there  ftandethWonder;  for  he 

was  a  Wonder  of  all  Eflences,  a  Lord  of  all  Efl^ences,  taken  out  of  all  Eflences  •,  and  iie 
was  an  Angel  in  the  Inward  Image:  As  next  the  word  Wonder  there  ftandeth  Angel  ia 
the  Liberty,  Number  c^^ ;  for  his  Spirit  dwelt  in  the  Liberty  of  God,  that  is,  in  the  Ma- 
jefty  :  As  after  the  word  Angel  there  ftandeth  Spirit,  Number  ^^^  v/hich  fignifies  every 
true  Man,  viz.  the  firft  before  the  Fall,  and  the  fecond  in  Chrift,  into  whom  h^ 


muil 


enter  again, 


or  eile  he  remains  feparated  from  God. 


Four  Elements  ;  Number  5  7. 

y  Or  Out-  229.  Under  the  word  Myftery  there  ftandeth,  at  Number  c,y, '  Four  Elements,  v/hich 

t-iitli.  arife  at  the  outward  Circle  on  the  left  hand,  and  go  to  the  rig4it  hand  through  the  Crofs, 

and  throxigh  two  Circles  ;  v,-hich  fignifies  die  outward  world,  which  arifes  as  an  '  E£Bu- 

ence  out  of  the  inward  Efience  of  the  outward  Circle,  and  brings  its  wonders  into  the 

Myftery,  ßrft  into  the  fecond  Principle  into  the  firft  two  Circles ;  for  it  Ihould  not  go 


The  Firß  ^ueßion  Ajifwersd.  'i^^ 

with  its  Eflence  through  the  third  Circle  at  the  right  hand,  into  th«  Liberty,  but  In  the 

Principle  pafs  into  the  iMyftery,  and  be '  tried  in  tJie  Principle,  viz,  in  the  Fire  j    for  -  Or  refined, 

there  is  the  limit  of  Separation.  or  purified. 

I'he  SotiYs  Joy  *  in  Temario  Sanäo;    Number  5S.  «indieHoh 

Tfiirmy,    Or 

230.  Above,  at  the  fecond  Circle  on  the  right  hand.  Number  45,  ftandeth  Son,  Trinity. 
v/ho  is  the  Judge  and  "  Arbitrator  ;  and  below,   at  the  lame  Circle,  ftandeth  Soul's  Joy  b  or  Separa- 
in  Temario  SanElo  ;  fignifying,  that  the  Soul  fliall  have  Joy  in  its  works,  which  it  has  tor. 
brought  into  the  inward  iVIyftery  in  the  Angelical  World,  and  which  it  has  wrought  in 

the  four  Elements  to  the  praife  of  God ;  for  the  four  Elements  ftand  with  their  root  in 
the  Great  Myftery. 

231.  And  was  not  the  "^  Earth  come  into  fuch  a  corrupt  ftate  and  condition,  and  if  the  ^  Anfveiicai 
poifon  of  the  Devil  and  his  kindling  had  not  procured  it,  it  had  been  one  EfTence  in  the  Earth', 
other  three  Elements,  as  in  the  Heavenly  Eflence  it  now  is. 

Spiritual  Body  s  Habitation  \  Number  59. 

232.  Jdambas  fwaljowed  this  morfel,  and  thereby  loft  his  Angelical  form  :  For  the 
four  Elements  fliould  be  hidden  in  him,  and  he  fhould  live  but  in  the  one  Element  in  Di- 
vine Power,  and  know  nothing  of  Evil,  as  at  the  right  hand  in  the  Liberty,  Number  59, 
there  ftandeth  the  Spiritual  Body's  Habitation-,  and  there  fliould  the  body  of  the  Imac^e 
(that  is,  the  body  of  the  Soul)  dwell,  but  it  was  hindered,  itinuil  go  under  the  Earth,  and 
be  ftiut  up  in  the  Earth. 

Earth ;  Number  60. 

233.  Under  the  words  Four  Elements,  ftandeth  Earth,  Number  60,  fignifying,  that 
Earth  is  wholly  flipt  out,  or  fallen  off"  from  the  inward  world  •,  for  the  word  Earth 
touches  neither  the  left  nor  the  right  Circle ;  it  is,  as  it  were,  dead ;  but  the  Crofs  goes 
through  it,  fignifying  its  Reßoration ;  that  the  Human  Earth  is  Regenerated  on  the 
Crofs,  and  that  the  Heavenly  Divine  Eflence  fliall  be  feparated  from  the  Eflfence  of  the 
Dark  World  by  the  Divine  Fire,  where  then  there  fliall  be  new  Earth  in  a  Heavenly 
fource,  form,  eflfence  and  property  -,  and  that  which  is  in  the  Earth  hidden,  fliall  fpring 
lip  again  in  the  heavenly  part :  and  here  the  Refurreftion  of  Man  is  to  be  confidered  -, 
and  further  it  is  to  be  confidered,  that  the  Earth  is  placed  thus  in  the  Abyfs,  for  it  reaches 
no  Princijile,  therefore  it  muft  vanifli. 

Earthly  Man-,  Number  61. 

234.  Under  the  word  Earth,  ftandeth  Number  5r,  Earthly  Man,  there  the  Crofs  is 
between  the  words,  which  fignify  the  fallen  Earthly  Man  ;  that  is,  fallen  under,  and  into 

tTie  Earth  •,  that  is,  he  is  fallen  ^  to  be  the  Earth's  ■,  and  the  Crofs  parts  the  words  Earthly  *  Or  to  &,<.■ 
and  Man,  for  Man  fliall  be  feparated  from  the  Earth  again,  and  enter  into  his  Ltcrnal  Fanh  a-  to 
part,  whether  it  be  into  the  LiHit  or  Dark  World.  iiisownhome, 

'^       '  "°  or  to  be  fuh- 

liiStoit. 

Wo?iaer ;   Nufnber  62. 

235.  Under  tlie  line  of  the  Crofs,  ftandeth  Number  62,  Wonder-,  which  fignifies, 

that  the  Evil  Wonders,  and  alfo  the  Evil  part  of  the  Earth,  fliall  ',  at  the  Judgment  of  <  Or ;« 

*  E  2  ■ 


36  "fhe.  Firß  §lueßwn  Anfwered. 

•■  As  to  its      God,  (when  God  fhall  make  feparation,)  fall  '  home  to  the  Abyfs  of  Darknefs,  and  be 
own  place,      the  Earth  for  all  Devils  and  '  wicked  people  to  dwell  together  upon  i  for  the  Abyfa 
''      ■       ftandeth  under  it,  Number  i. 

Babel \    N timber  63. 

236.  Next  to  that  word  Wonder,  ftandeth  Number  63,  Balel^  fignlfying,  that  Babel 
is  only  a  Wonder  of  the  Abyfs,  and  fhe  worketh  only  Wonders  in  the  Abyls. 

»OrSdf-rea-  ■>  Owii  Reafo?!  iu^diCi^'.  Number  64. 

fon.  '' 

237.  A  little  above,  under  the  Circle  at  the  right  hand,  after  Earthly  Man,  Num- 
ber 64,  ftandeth  Own  Reafon  in  Babel,  which  goes  about  the  Circle  of  the  fecond  Prin- 
ciple, and  goes  along  in  its  own  Power  under  the  Divine  world  -,  it  fuppofes  itfelf  to  be 
in  God,  and  that  it  ferves  God,  and  yet  it  is  without  God  in  itfelf,  and  teaches  and  does 
its  own  Matters  only :  it  rules  the  outward  world  according  to  its  own  Reafon,  without 
the  Spirit  and  Will  of  God,  even  according  to  its  own  felf-will  only  -,  therefore  it  goes 

i  Difleiri'-"  g  about  the  Light  world  '  flattering,  and  gives  God  ''  fair  words,  but  remains  without  God 
in  Hype     fy.  flju  \^  j^e  Abvfs,  and  enters  into  it. 

*  Or  good.  ' 

Wonder  of  the  Great  Folly  \  Number  65, 

238.  Under  Own  Reafon,  Number  65,  ftandeth  Wonder  of  the  Great  Folly,  fignify- 
'  Or  Inven-  \ng  Babel,  which  has  found  all  '  Arts,  ""  Subtilties,  and  "  Devices,  and  loft  itfelf :  it  feeks 
nons.  _  (3q|(j  and  lofes  God ;  it  takes  Earth  for  Gold,  Death  for  Life,  and  that  is  the  greateft 
deceit""  fafla-  ^^^'y  ^^^^ ""  ^  found  ill  the  •  Eflence  of  all  Effences,  as  is  enough  demonftrated  in  other 
ties.  '           places. 

*  Feats  or 

all  Beings.  23p.  Thus  we  fee  where  our  home  is ;  not  in  this  v/orld,  but  In  the  two  inward  worlds ; 

»OrcoRverfe.  in  which  of  them  we  ''  labour  here  in  this  life,  into  the  fame  we  enter  when  we  die;  we 
muft  leave  the  outward  -,  we  muft  be  new-born  only  on  the  Crofs. 

240.  Babel  has  wholly  turned  itfelf  away  from  the  Crofs ;  which  fignlfies  proud  men 
wedded  to  their  own  Wit  and  Reafon,  who  rule  themfelves  by  their  witty  folly. 

241.  The  Earthly  Man  upon  the  Crofs,  Number  61,  fignifies  that  fimple  flock  of 
people,  which  yet  hang  to  the  Crofs  of  Chrift,  and  are  at  length  regenerated  through  the 
Crofs. 

"  B/  taking         242.  But  Reafon  has  alfo  rent  itfelf  oflf  from  the  Crofs,  ''  by  own  pleafure,  own  power, 
its  own  pica-  and  laws,  and  that  is  the  Wonder  of  Folly,   which  tlie  very  IJevils  Icorn  and  deride. 
<ure.  ^iiiid  24'^.  The  Reader  ftiould  confider  this  further,  for  there  lies  much  under  it,  it  has  the 

accorduio^^tr  "nderftänding  of  all  the  three  worlds ;  behold  thyfelf  therein,  it  is  a  moft  true  Glafs  -,  for 
itsown  pt7v/er,  the  Ternary  is  a  Crofs,  and  it  has  two  Kingdoms  in  one,  v/hichpart  themfelves  by  finking 
rh.-' agaiiiit     through  Death. 

"£'"''•  244.  Therefore  the  Devil  would  be  above  God  •,  and  therefore  God  became  Man,  that 

he  might  bring  the  foul  out  of  the  wrath,  through  death,  into  another  life,  into  ano- 
ther world,  which  yet  remaineth  in  the  firft,  but  it  turneth  the  back  to  it,  as  this  Piguie 
is ;  and  the  Crofs  flands  bevween  the  two  Principles,  and  goes  from  the  Fite-life  into  the 
1  ile  of  Light. 


77jß  Firß  ^eßion  An/wer  ed.  37 

245.  Underftand  us  thus,  my  beloved  friend  :  the  foul  has  its  original  in  the  fire- life, 
(for  no  Spirit  fubfifts  '  without  the  fource  of  the  fire:)  and  it  goes  oiu  from  itfelf  with  its  '  Oißm,  alf- 
own  will  through  Death  :   it  accounts  itlelf  as  dead,  and  finks  itfelf  down  as  dead,  and  fo  ?^'' 
falls  with  its  will  through  the  Principle  of  Fire,  into  the  Divine-light  Eye,  and  there  it  is 
the  Chariot  of  the  Holy  Ghoft,  whereon  he  rides. 

24C.  But  when  it  will  go  [of]  itfelf,  then  it  continues  in  its  own  Fire-neft,  in  the  ori- 
ginal, wherein  it  was  awakened,  as  Lucifer  did  :  for  it  is  awakened  at  the  beginning  of 
the  Crofs  at  the  left  hand,  as  is  to  be  feen  in  this  Figure,  and  that  is  its  original,  as  fhall 
be  further  mentioned  hereafter. 

247.  '^  It  is  a  whole  Figure  of  the  Crofs  :  according  to  the  outward  Image  of  the  body,  ''  The  foul. 
It  refembles  a  Crofs-Tree  ;  the  body  having  two  Arms,  fignifying  two  Principles,  and 
the  body  in  the  midft,  which  is  a  whole  Perfon  :   The  Heart  is  the  firil  Principle,  and  the 
Brain  is  the  fecond  •,  the  Heart  has  the  Soul  ',  and  the  Brain  the  Spirit  of  the  Soul :  and  '  Viz.  feauJ 
it  is  a  new  child,  and  yet  not  a  new  one  neither ;  the  ftock  is  from  eternity,  but  the  ^^  ^^" 
branches  grow  out  of  the  ftock. 

24S.  And  though  it  has  not  been  a  Soul  from  Fternity,  yet  it  has  been  known  from 
Eternity  in  the  Virgin  of  the  Divine  Wifdom  upon  the  Crofs  -,  and  in  the  Root  it  belongs 
to  God  the  Father,  in  the  Soul  to  God  the  Son,  and  in  the  Will  to  God  the  Holy  Ghoft. 

249.  Seeing  then  its  Will  could  not  ftand  in  the  Father,  (but  would  rule  and  domi- 
neer, and  fo  it  fell  into  the  fire  of  Wrathfulnefs,)  therefore  the  Father  gave  it  to  the  Son, 
and  the  Son  took  it  into  himfelf,  and  became  Man  in  it,  and  brought  it  by  the  "  word  "^VabumFiat. 
Fiat  into  the  Majefty,  into  the  Light  again  :  for  the  Son  brings  it  through  the  Anger 

and  Death  into  the  Eye  of  Flolinefs  again,  at  the  right  hand  •,  into  another  world,  in 
God,  to  the  Angels,  whereof  there  fliall  be  further  mention  made  hereafter. 

Now  we  come  again  to  the  Sixth  Form  of  Fire, 

250.  Know  then,  wherefore  we  have  fet  the  Crofs  here-,  the  *  Crofs  is  otherwile  the  *    f^    -^r 
Number  ten,  when  we  number  in  the  order  of ""  Reafon  :  But  according  to  the  two  Princi-     "i    •  -^» 
pies,  where  the  Eye  appears  parted,  the  Crofs  fliould  be  between  the  fifth  and  fixth  form,  "  Outward 
where  L,ight  and  Darknefs  part.  Computadon 

251.  But  you  muft  knov/,  that  God  is  both  the  beginning  and  the  end,  and  therefore  ^j^^  Roman" 
v.^e  put  the  Crofs  at  the  end,  according  to  Realbn  :  for  there  we  go  through  Death  into  rwnibehng 
Life  •,  it  is- our  Refurrcflion.  with  Capital 

2^2.  A,Q;ain,  the  Number '' Ten,  is  the   firft,  and   alfo  the  laft,    and  through   it  is  J-«ter&. 
Death,  and  after  Death,  Hell,  viz.  the  W^ rath  of  the  Darknefs,  which  is  ■'  without  the  ^  'Sr  Extrg 
Crofs,  for  it  falls  again  into  the  A,  and  the  Creator  is  in  the  A,  into  which  Lucifer  '^''"'=""- 

would   fain  have  infinuated  himfelf,  but  he  is  driven  out  into  Darknefs,  vv'hich  is   his 
Kingdom  in  the  fource. 

253.  You  muft  underftand,  that  we  mean  by  the  two-fold  Eye,  a  Round  Globe  cut  in. 
two,  wherein  the  Crofs  flood  from  Eternity  :  it  cannot  be  drawn  in  any  portraiture,  be-  =■  Or  uncon- 
caufe  the  halfs  are  fo  in  one  another,  they  are  one,  and  yet  two  :  the  Spirit  only  under-  trculed. 
ftands  this  ;  and  whofocver  does  not  enter  through  Death  upon  the  Crofs,  ifitO  Regenera-  , ;    i-,^^ 
tjon,  (that  is,  into  the  Divine  Body,)  he  underftands  not  this:  and  let  him  !eave«it  "  un-  nlvilin  fo 
cenlu:i,'d,  or  elfe  he  will  be  ''  a  workman  and  ceni'urer  for  the  Devil  :  v,-e  would  liave  tiie  dci.-.M. 
Reader  fiithfully  admonifhed,  for  it  is  m.oft  certain.  •^  Or  ;igijt 

2c±.  F'or  this  figure  contains  the  whole  Ground  as  deep  as  a  Spirit  in  itlelf  is  :  and  the  „^r-V  '''I-** 
Reader  cannot  know  it  v/ithout  '  true  Eyes  ;  words  cannot  be  fet  according  to  its  right  or— Evcs. 


38 


*Orof  God. 
°  The  New- 
birth. 
'  hi  Mtgiam. 

«  Out  of  the 
^lagia. 
•'  His  caufe 
and  Ruler. 
'  Sulphur  y 
Mcrcuyiam. 
"  AUicu:. 
'  Or  difeafe 
wWch  de- 
ftro)  s  the 
health. 
■"  Theologus. 
"  The  curfe 
of  God. 
"  Mapician : 

May.?. 
Matth.    2.    I. 
P  .'\dulterous. 
'  Mcigiti, 
PL'ilofiphia, 
Jßfokgia, 
jlflrouomia, 
^LJicina, 
Ihiolcgia. 
'  Or  found. 
'  Spcculn,Mix- 
rorSjOrLook- 
ing-GIafles, 
cr  explana- 
tions, repre- 
lentations,  il- 
Jullrations, 
iiud  -jimili- 
tiides  in  her 
teachings. 
'  Or  Souint- 
Eye. 

■■■  Or  back 
turned. 
'  Or  live  in 
Patience  and 
Refignation. 
''  Magi  a. 
'  urloni'In». 


'X.  ic. 


^  Great  My- 
ftery. 


*The  Firß  ^eßion  A7ißvered. 

der,  for  die  firH:  is  alio  the  laft,  and  the  middlemofl:  goes  through  all,  and  is  not  known 
but  in  itfeif ;  therefore  iearching  is  not  the  beft  way  to  find  the  Myllcry  in  :  But  to  be  born 
''  in  God,  is  the  right  way  to  find  it ;  for  without '  that,  all  is  but  Bahel. 

255.  All  lies  in  the  will  and  in  the  carncflnefs,  vi'z.  that  the  wilj  enters  into  the  ^  Mt- 
gic,  for  the  Eternity  is  Magic'al-,  all  things  come  to  EfTence  out  of  the  Magic :  for  i« 
the  Eternity,  in  the  Abyfs,  is  Nothing;  but  that  which  is,  is  Magic. 

256.  ^  From  Magic  conies  Philofophy,  which  founds  the  Magic,  and  feeking  finds 
Aftrology  therein  Eternally-,  and  Aflrology  again  feeketh  ''  its  Malier  and  Maker,  vi-r. 
Aflronomy,  the  '  Sulphur  and  Mercury,  which  hath  its  own  Principle  -,  and  therein  is 
the  third  Magic,  viz.  the  ^  Phyfician-,  who  feeketh  the  '  corrupter  and  would  heal  it  •, 
but  he  finds  the  fourth  Magic,  viz.  the  "  Divine;  who  feeketh  the  "  Turba  in  a'i 
things,  and  would  heal  the  'Turba-,  but  he  finds  the  Eye  of  the  firft  Magic,  and  there 
he  fees  that  all  is  the  wonder  of  Magic :  then  he  leaves  off  from  feeking,  and  is  a 
"  Magus  in  the  firft  will;  for  he  fees  he  has  all  power  to  find  and  to  make  what  lie  will : 
and  then  he  makes  himlelf  an  Angel,  and  remains  in  himfelf,  and  fo  he  is  free  from 
all  other  things,  and  continues  Eternally:  This  is  the  higheft  Ground  of  the  Eilence 
of  all  EfTences. 

257.  Although  the  Vv'hore  of  Babel  will  by  no  means  relifh  it,  yet  we  fpeak  fro:ii 
good  ground  and  fay,  that  Babel  and  her  children  are  ■"  born  of  whoredom,  in  their 
s  Magic,  Philofophy,  Afirology,  Jftronomy,  Phyfic,  and  Divinity ;  Babel  is  the  true  Child 
of  none  of  thefe,  flie  is  a  Refradory  proud  Baftard.     We  have  known  her  in  the 

A  and  O,   by  fearching  of  her  Philofophy  and  Afirology,  and  have  '  known  her  to 

be  a  Whore  in  all  '  Glafl^es ;  fhe  committeth  whoredom  in  all  GlafTes. 

258.  She  faith  flie  is  the  Eye,  but  fhe  has  a  '  falfe  Eye,  that  glanceth  out  of  her 
whoredom,  in  Pride,  Envy,  and  Anger,  and  her  feat  in  the  Magic  is  the  "  averfe  left 
Eye :  flie  boafleth  upon  the  Crofs,  but  flie  enters  not  into  the  Center,  flie  will  not  go 
through  Death  into  lite. 

259.  She  faith,  I  live,  and  yet  has  an  unrighteous  life;  but  that  is  her  true  life,  if 
flie  would  continue  in  it  alone  to  herfelf,  but  fhe  oppreflTes  the  Children  that  are 
born  "  upon  the  Crofs,  and  treads  them  under  her  feet. 

260.  I'herefore  the  Crofs  has  bent  its  Bow,  and  will  fhoot  away  Babel  from  the 
Crofs :  The  Spirit  of  tlie  Wonders  declares  this  in  the  Magic. 

"The  Seventh  For?7i  of  Fire. 

261.  One  '  Magic  always  proceeds  from  the  other,  and  is  the  Glafs  and  the  Eye  of 
the  other,  wherein  the  wonders  are  known  and  propagated ;  for  in  the  Abyfs  there  is 
nothing,  but  in  the  Magic  is  all,  each  Glafs  is  a  Center,  but  yet  its  own,^  for  the 
firft  pleafure  ^  feeking,  and  defiring,  brings  it  forth;  it  is  the  Model  of  the  firft. 

26z.  For  when  I  fearch  to  the  beginning  of  the  EfTence,  then  I  find  the  Eve,  which 
is  God;  which  is  a  defiring  will  of  Eternity,  which  enters  into  itfeif,  and  feeks  the 
Abyfs  in  itfeif 

263.  It  is  in  Nothing,  but  it  is  the  Glafs  of  the  Abyfs;  it  feeks  i_tfelf  and  finds 
itfeif;  and  that  which  is  found  feeks  again  a  Model,  wherein  it  can  leek,  find,  and 
fee  itTelf ;  and  that  proceeds  fb  far,  till  it  comes  to  the  Number  '  Ten. 

264.  Then  the  laft  finds  the  firft  again  in  itfeif,  and  fb  the  laft  becomes  the  Model 
and  Glafs  of  the  firft,  and  the  firft  of  the  laft,  and  fo  it  becomes  an  Eternal  Band,  and 
ftands  in  the  will,  in  the  defiring,  feeking  and  finding,  and  the  ^  Myßerium  Magnmi  is 
included  in  this  Efience. 


The  Firß  ^eßton  Anfiioereci.  39 

265.  But  now  the  middle  in  the  Defire  willeth  to  have  a  '  fulfilling,  wherein  it  "^ Or iatiating. 
may  Reft,  or  tile  all  would  be  in  an  anguilliing  Iburce :   and  the  Defiring  draweth 

forth  the  Middle  out  of  All  forms,  wherewith  it  latiates  its  hunger,  wherewith  alfo  it 

is  in  Joy  in  itfelf  in  perfeiflion;  and  fo  our  of  the  Anguidi  there  com'es  a  Love,  a  fa- 

tiating  of  the   fourcc,  and  the  Middle  is   Sulphur,  wherewith   the  Spirit  ^  Refreflies  ''Or quickens 

itfelf  in  the  will,  for  Sulphur  has  two  forms  in  it,  viz.  "-  Power  and  Light.  or  enlivens. 

266.  And  this  together  is  tiie  Eßence  born  out  of  all  forms,  it  is  '  Matter,  EfTen-  Yo\vtx'-    Sc-J 
tiality,  Corporality,  'the  Divine  Body,  Chriil's  heavenly  ßeih,  and  it  is  the  full  fatiating  Li^ht.' 

of  the  Spirit  in  the  O  ^   alio  it  is  the  Reft,  and  the  manifeftation  of  the  Deity  -,    it  Subftandälltv 
fubfifts  in  the  Virgin  of  Wildon^. 

267.  The  Crols  is  its  «  limit-,  and  it  is  the  Eflentiality,  wliich  by  finking  enters  Tnto  «  Or  end. 
Death,  as  is  mentioned  before,  where  the  Wrath  remains  in  Death  •,  and  it  is  ''  ftill  as  ^°"'-'^'-. 
a  Death  or  a  Nothing,  and  the  life  fprouteth  up  out  of  it,  in  another  Principle.  ^  ^'" 

26S.  Itfelf  is  not  the  Principle,  but  the  Principle  is  born  in  it,  all  Glaftes  of  the 
•  Magic  are  manifefted  in  it,  and  all  the  wondexs  of  the  "^  Genetrix;  it  contains  the  ^  Magi  a. 
Myjicrium  Alagmmi,  and  out  of  it  the  Spirit  opens  the  Wonders  of  Eternity:  the  Spirit  ''  OrEcaier. 
gives  it  the  Eflences,  for  it  is  the  food  for  the  hunger  of  the  Spirit. 

269.  It  is  an  Eflence  of  Wonders,  without  Number  and  End-,  alfo  it  has  no  Be- 
ginning, for  the  Spirit  in  the  Defire  makes  it  begin  from  Eternity,  and  it  continues 

'  to  Eternity:  it  is  '"  the  Body  of  the  Ternary,  (which  is  called  God,)  and  the  body  'Or  in. 
of  Angels;  lb  that  the  Spirit  fubfifts  in  an  Image,  or  elfe  it  would  not  be  known.       "Or  a. 

270.  Thus  it  knows  itfelf  in  the  Image,  and  feeks  the  beft  "  Magic,  and  it  finds  "  Magia, 
■what  it  feeks,  and  eats  it,  and  thereby  gives  its  will  to  the  Divine  Body,  fo  that  diere  Unity. 
is  an  Unity  in  the  Holy  Principle. 

271.  For  the  wonders  rife  in  the  will  of  the  corporeal  Spirit;  which  wonders  take 
hold  of  the  Spirit  of  Eternity,  viz.  of  the  Holy  Ghoft,  and  thus  there  is  a  found  and 
ibng  proceeding  from  the  eternal  wonders,  for  the  Will  of  the  corporeal  Spirit  is 
therein. 

272.  And  in  thefe  feven  Forms,  the  Joy  of  the  Deity  is  increafed  and  perfedcd, 
for  it  is  a  fitiating  of  the  eternal  defire,  and  it  is  the  eternal  food. 

273.  But  feeing  all  efll-nces  rife  from  fire,  therefore  we  will  clearly  fet  before  you 
the  Myßerium  Mogman,  and  ftiow  you  Paradife  ;  if  any  to- whom  this  is  told  and  difco- 

vercd,  will  be  blind,  let  him  adventure  it  °  with  Babel.  <>  To  periih. 

274.  You  know  that  every  life  confifts  in  '  fire  and  "^  water,  and  the  Eflentiality  is      a      ''  ^ 
its  Body,  and  the  Body  proceeds  from  the  power  of  the  Spirit;  for  it  is  the  food  of        *        ** 
the  Spirit,  and  the  Spirit  again  is  the  food  of  the  body,  and  the  higheft  and  greateft 

'■  nutriment  is  itfelf;  for  the  outward  body  could  not  fuftain  it,  if  the  true  life  was  not  ■■  CrNourifh- 
in  itfelf.  ^'-'^*- 

275.  Now  then  Fire  is  the  firft  caufe  of  life ;  and  Light  is  the  fecond  caufe ;  and 
the  Spirit  the  third  caufe;  and  yet  there  is  but  one  Eflence,  which  clofes  itfelf  in  one 
only  Body,  and  manifefts  itfelf,  and  fo  findeth  by  feeking. 

276.  And  every  Eflence  '  confifts  '  of  two  Eflences,  viz.  of  an  inward  and  an  out-  '  1%. 
ward,  one  fecks  and  finds  the  other;  the  outward  is  Nature,  the  inward  is  Spirit  above  '  I:'. 
Nature ;  and  yet  there  is  no  feparation,  but  injhat  which  is  included  in  a  Time  ;  there 

the  Time  parts  the  limit,  fo  that  the  end  finds  the  beginning. 

277.  Thus  you  fee,  alfo,  how  the  true  Elfentiality  rifes  from  th-e  Light ;  for  it  is 
the  fatiating  of  the  will :  the  water  rif.'i  from  the  meeknefs  of  the  Light,  for  the  De- 

i'-xc  takes  hold  of  tliC  metkr.cfs,  and  keeps  it,  becauie  it  has  a  good  '  relifn :  and  lb  '  O.-  lifte. 
the  meeknefs  becomes  efl"ential,  and  it  is  an  Effcnce  of  the  Fire,  a  fatiating  of  the  cc- 

3 


40 


"  Or  perifhcs, 
or  dies,  or 
corrupts,  or 
departs. 


<■'  Death  that 
is  funk  down 
into  the  Cen- 
ter in  a  thing. 

"  Vif:ble,  or 
it  is  done  in 
the  twink- 
lingof  unej'e. 
-  Longing, 
Sacking, 
Drawing. 
'■  Or  iu. 


7^^  Fh'ß  ^^ueßiQn  Anßvered. 


*  Looking- 
Glafs. 


>>  Or  out- 
wardly. 


=  CrTorm. 


*  Foundation. 

*"  Or  r(!ea,  or 

Iu/i.iuce. 


firing  Wrath,  a  quenching  oi'  the  Wrath,  and  a  corporaUty  of  the  Fire  ;  for  wlien  the 
body  is  dead  %  then  its  fpint  is  in  the  beginning,  in  that  which  gave  a  beginning  to  it,  it  is 
in  that  Ghifs. 

278.  Now  then,  as  the  fource  is  two-fold,  fo  aUb  the  water  is  two-fold,  "j'l-z.  an  out- 
ward and  an  inward;  the  one  belongs  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  cucv/ard 
Hands  between  Wrath  and  Paradile,  in  the  "  infunken  Death,  and  the  inward  is  i'aradife 
itielf,  for  the  Spirit  grows  up  therein  out  of  the  Eternity. 

279.  You  may  very  well  ice  that  this  is  true,  as  follows.  Obferve  the  Summer  and 
Winter,  Heat  and  Cold,  and  your  eyes  will  foon  be  opened,  if  you  be  born  not  exter- 
nally only  but  internally,  with  a  true  Magic  Will  to  find  God  ;  for  it  is  very  'plain, 

280..  For  the  v/ater  in  the  deep  arifes  from  the  fire,  not  from  the  wrath,  but  from  the 
light;  for  the  light  proceeds  from  the  fire,  and  has  a  ^  feeking  of  its  own;  it  feeks  a 
Glafs  to  behold  iiielf  in,  and  it  feeks  an  Habitation,  and  draws  it''  by  its  defire  into  ic- 
fclf,  and  dwells  therein,  and  that  which  is  drawn  in  is  water,  wliich  receives  the  light; 
clfe  if  the  light  did  not  dwell  in  the  water,  the  deep  of  the  world  could  not  comprehend 
the  light :  I'he  water  is  the  fadating  of  the  Defire  of  the  light. 

28  I.  And  the  water  again  feeks  the  Glafs,  and  would  have  a  Houfe  to  dwell  in,  and 
that  is  flefh ;  as  you  fee,  the  water  receives  the  fnadow  of  all  bodily  fubftances,  fo  that 
the  body  may  be  feen  in  the  water,  and  that  is,  becaufe  the  feeking  of  the  v;ater  has 
captivated  it. 

2S2.  Further,  you  fee  herein  the  End  of  Nature;  for  the  Eye  finds  its  Life  in  tha 
water,- and  fo  goes  back  into  the  feventh  Form,  and  fees  its  body  in  the  water;  The 
Outward  defires  no  more  ;  this  body  defires  no  other  body  more  in  the  Outward,  but  it 
looks  back  after  its  Mother,  of  which  a  '  Glafs  is  a  true  Example,  which  is  water  and 
fire,  and  it  receives  the  Image  very  clearly. 

283.  And  thus  you  fee,  that  the  end  goes  back  again  and  feeks  the  beginning,  and 
no  further  "  in  the  outward.  For  this  world  has  a  limit,  and  is  included  in  Time,  and 
haftens  to  the  limit,  and  there  the  end  finds  the  beginning,  and  this  world  is  as  a  Model 
or  Glafs  in  the  beginning  :  By  this  you  may  find  fomewhat  of  the  Myftery,  and  remit 
yourfelves  well  into  the  beginning,  that  you  may  be  found  to  be  a  wonder  in  the  Love 
of  God. 

284.  And  know  that  the  fecond  '  kind  of  water  is  In  the  Spirit :  it  is  the  Glafs  of  its 
father,  of  its  m.aker,  which  dwells  in  the  Spirit,  and  is  found  only  by  its  maker  ;  itfelf 
finds  not  icfelf :  for  fo  long  as  a  thing  goes  forward  externally,  there  is  no  finding  in  the 
inward  ;  but  the  Spirit  wluch  dwells  in  the  inward,  that  finds  itfelf  in  the  outward. 

285.  Yet  the  outward  life  finds  not  the  inward,  unlefs  it  has  the  Spirit  of  the  inward; 
and  tiiea  it  finds  by  the  inward  Spirit,  and  fo  the  outward  life  fpeaks  of  the  inward,  and 
knov.'s  it  not;  but  the  inward  Spirit  fills  the  outward,  fo  that  the  outward  is  as  it  were 
a  mouth,  and  the  inward  has,  and  protluces  the  Word,  and  fo  the  inward  kingdom  is 
rnanifefl:  in  the  outv/ard  by  the  found  ;  which  is  a  Wonder. 

2S6.  The  inward  is  a  Prophet,  and  the  outward  apprehends  it  not;  but  if  it  appre- 
hends it,  it  has  the  Hfi"entiality  of  God  in  it,  that  is,  the  Divine  flefli,  Chrilf 's  flefli,  the 
{Icfii  of  the  Virgin  ;  and  yet  the  Prophet  is  in  the  Spirit,  but  that  flefh  receives  its  power 
and  virtue,  and  afiiires  the  outward  Man  that  he  does  nothing  but  what  his  Maker  will 
have  done;  and  fuch  a  condition  this  pen  is  in,  and  no  otherwife. 

287.  And  thus  we  know  the''  Ground  of  this  world,  that  it  is  a  figure  of  the  inward 
according  to  both  the  Mothers,  that  is,  according  to  both  the  Fires,  172.  according  to  the 
nre  of  Wrath,  and  according  to  the  fire  of  Light :  The  Sun  is  a'  Model  or  Glafs  of 
the  Light  of  Eternity  ;  and  the  outward  Fire  is  a  Glafs  of  the  Wrath  ;  and  the  Eflen- 

tiality 


The  Firfl  ^eßion  Anßxered.  4J- 

tlality  of  them  both  is  Water  and  Eartli :  The  '  Farth  is  the  Eflentialiiy  of  Wfathj  .-ind  '  Refemb'e«' 
the  =  Water,  of  the  Light ;  and  the '^  Air,  of  the  Eternal  Spirit,    which  is  called  God  I'^Jf-jf^g"" 
the  Holy  Ghoft.  _  i.  ihe  iioi>- 

288.  Yet  you   mufl  know,  that  this  world  is  not  the  Ffience   of  Eternity,  but  a  Ghoil. 
Figure,  or  a  Glafs  of  it  -,  therefore  it  is  faid  to  be  a  peculiar  '  Principle,  becaufe  it   has  '  Or  third 
its  own  life,  and  yet  confifts  only  in  the  Magic  feeking  of  the  inward.  rrinciplc. 

a  1^9.;  The '' Word  Hrt/,  is  the  '  Mailer  of  the  outward  ;  for  it  keeps  the  outward  in  ^I'cvbimFi-ai. 
its  conceived  Glafs :  The  outward  is  not  the  Glafs,  but  it  is  a  fi  milieu  de  in  which  its  '  Or  Maker, 
Spirit  '"  expre  fib  itfclf,  in  works  of  Wonder;  that  it  might  fee  the  Wonders  of  both  q  -^  '/"'^ 
fires,  viz.  of  the  Wrath,  and  of  the  Light;  and  lb  continually  brings  the  end  of  all  Artificer. 
Eliences  into  the  beginning:  Therefore  this  world  "  turns  round  ;  for  the  end  continu-  "' Or contrive?, 
ally  feeks  the  bee;innino; ;  and  v^hen  it  finds  the  Wonders,  then  the  end  gives  theWon-  {"""^^m*'*- 
ders  to  the  beginning ;  and  this  is  the  caufe  of  the  Creation  of  this  world.  Wheel  that 

290.  The  hfe  of  every  Creature  was  a  Wonder  before  the  beginning;  for  the  Abyfs  turns  round, 
knew  nothing  of  it  :  and  the  beginning  of  the  Eye  findeth  all,  and  fets  the  Model   in  a  Sphere, 
jtlelf ;  fo   that  it  has  an  eternal  number,  and  recreates   itfclf  in  the  number  of  thp  ^°^^'  *^*" 
Wonders. 

The  Eighlh  Form  of  Fire. 

291.  Seeing  then  there  is  one  Efience  in  two  Forms,  the  one  of  wliich  takes  an  °iin-  °AbyflaI,bot- 
fearchable  beginning  into  itfelf,  and  keeps  it  Eternally  ;  and  the  other  of  them  is   the  tomld». 
Model  of  the  Eternal,  ^  framed,  and  the  body  of  it  included  in  a  limät :  therefore  the  p  Or  contriv- 
Turba  mufl:  be  confidered,  which  deflroys  the  included,  framed  life  again,  and  fets  the  ed,  conceiv- 
Model  of  the  framed  Wonders  in  the  beginning  again,  and  prefents  fuch  a  thing  to  the  ^^'  f^f^f^» 
beginning  as  was  not  from  Eternity,  but  only  in  the  "^  framed  Time.  s'^Comprifed'  ■ 

292.  My  beloved  friend,  fuch  things  as  thefe  are  iliown  to  you,  and  fuch  as  you  are, 
who  feek  the  beginning:  for  your  Mind  is  our  Myftery  ;  you  fhould  feek  it  in  Us,  not 
in  me;  I  (the  outward  Man)  have  it  not ;  but  the  Inward  in  the  Virgin  (wherein  God 

dwells)  has  it,  which  '  fpeaks  of  itfelf  in  the  plural  number.  r  Or  calls  it- 

293.  My  outward  Man  is  not  worthy  of  the  Myftery  ;  but  God  has  fo  prepared  it,  f«lf  twofold, 
that  he  might  reveal  himfelf  to  you  by  that  means,  that  you  fhould  know  him  by  fome 

other  means,  and.not  fay,  it  is  from  my  own  wit  and  underftanding. 

294.  Becaufe  you  are  a  very  learned  perfon,  thÄ-efore  you  fhall  know  that  God  alfo 
loves  the  fimple,  and  fuch  as  are  contemned  of  the  world,  if  they  feek  God  as  I  have 

done  ;    and  you  fhall  know  alfo,  that  the  true  Invention  confifts  not  in  Art,   but  in  the  '  Arcanum, 
'Spirit  and  Will  of  God.  f'  -;."  ^''^^''' 

295.  For  this  Hand  is  fimple  and  accounted  foolifti  in  the  Eye  of  the  world,  as  you  i  Mark  10. 
know  ;  and  yet  there  lies  fuch  a  '  fecret  therein,  as  is  incomprehenfible  to  Rcafon.  24.. 

296.  Therefore  have  a  care,  and  pour  Oil  into  the  wounds  that  require  heahng  ;  and  "Or  cares  for 
confider  what  Chrift  '  faith  :  How  hard  it  is  for  that  man  to  enter  into  the  Kingdom  of  j'yj^^Ü^y 
God,  who  is  entangled  with "  worldly  cares,  having  great  power  and  honour.  power  with 

297.  You  ftiall  not  find  this  plant  in  the  Highnefs  and  Exaltation  of  the  world  ;  for  them. 

*  you  cannot,  you  are  a  Myftery  to  them  :   the  Spirit  itfelf  feeketh  the  beginning  ;   look  '' FJatternsne. 
<o  it,  '  play  not  the  Hypocrite;  (for  the  beginning  is  Paradifical ;)  chat  the  impure  en-  qc''^  ti- 
ter not  into  the  pure,  and  at  laft  the  Serpent  beguile  Eve  again.  •  speak' 

298.  Let  no  '  diffimulation  be  in  you,  but  *  plain  dealing,  yea  and  no:  and  fear  not,  rourdly,  ot 
for  that  which  is  eternal  will  condnue;  and  the  diftemper  is  nothing  clfe  but  the  Tttr^a,  ü'icerelvwkh 
which  as  a  deftroyer  always  infinuates  itfelf;  beware  of  that,  (for  the  Old  Serpent  is  ^°"/  Moutii, 

lubtle,)  and  have  a  care,  that  you  may  be  pure  both  in  the  beginning  and  w.  the  ond.       '^.L'  ^  * 

»  F  '  '' 


42 


"Ol  Clarity 


D;  former. 


T^e  Firß  ^eßion  Anfwend. 


*  Or  Sub- 
ftance. 


'  Or  original 
Fiie. 


f  Or  Form. 

«  Vix.  in  the 
Light-Fire. 

•>  Underftood 
to  be. 

'  Or  fubftan- 
tiality,  or 
Bodv. 


''  Albingent. 


M/r  .ipp2r«nt, 
ill   115  true 
ijinulitadc. 


290.  For  tliis  work  endures  no  diflembling,  it  has  a  clear  ground;  alfo  it  belongs  not 

.  to  the  tTz/r^rf,  but  to  the  beginnhig  of  the  "Glory:  therefore,  beware  of  thofe  that  are 

born  with  a  wollifh  dii'pofuion,  whofe  Spirit  is  a  fubtle  Serpent:  we  fpeak  freely  to  you, 

•TOO.  Fvery  thing  that  has  a  beginning,  is  fought  by  the  beginning;  for  the  begin- 
ning fteketl;  through  the  Deep,  and  would  find  the  Ground  :   and  if  the  beginning  finds-- 
the  Ground,  and  that  there  is  a  limit  in  ä  thing,  then  the  beginning  proceeds  to  the 
limit,  and  leaves  the  '  firft,  and  feeks  further  till  it  finds  the  Abyfs  ;  and  then   it  muft 
remain  in  icfelf,  and  it  can  go  no  further,  for  there  is  nothing  beyond. 

501.  But  if  the  beginning  leaves  the  firft,  then  it  is  under  the  power  of  the  Turbtty. 
wliich  deftroys  it,  and  makes  it  to  be  as  it  was  in  the  beginning. 

?02.  Then  when  the  thing  is  deflroyed,  the  'Turba  is  naked  without  a  body,  and  yet 
feeks  itfelf,  and  finds  itfelf,  but  without  '^  Eflence ;  and  then  it  enters  into  itfelf,  and  feeks 
itfelf  till  it  comes  into  the  Abyfs,  and  then  the  firft  Eye  is  found,  whence  it  proceeded. 

303.  But  feeing  re  is  naked,  and  without  Eflence,  therefore  it  belongs  to  the  Fire,  for 
it  puts  itfelf  into  it;  and  in  the  fire  is  a  Defire  to  feek  its  own  body  again,  and  fo  the  '  Fire 
ot  the  beginning  is  awakened. 

304.  And  herein  we  know  the  laft  Judgment  in  the  Fire,  and  the  Refurreftion  of  the 
Flefii ;  for  the  '^iirha  defires  the  body  which  it  had  before,  though  deftroyed  in  the  limit, 
a.nd  the  defire  of  the  foul  was  the  life  of  the  body. 

305.  But  feeing  there  are  two  fires,  therefore  the  Turba  is  known  in  a  two-fold  ^  manner  j. 
in  an  incorruptible,  and  in  a  corruptible  body,  vi'z.  the  one  in  the  fire  of  Wrath,  and  the 
other  in  the  fire  of  Eight,  ^  wherein  we  underftand  the  Divine  Body  ;  and  in  the  Wrathful 
fire  the  Earthly  body,  which  the  'Turba  deftroys,  for  the  Turba  finds  the  limit  of  it. 

306.  Now  the  Eternal  fire  in  the  Eye  of  God,  is  "  both  the  fire  of  Wrath,  and  alio  the 
light- fire  of  Love  :  and  you  muft  underftand,  that  the  fpirit  without  a  body  muft  remain 
in  the  wrathful  fire,  for  it  has  loft  its  '  Eflentiality  ;  the  ^urba  in  the  fire  has  fwallowed  it 
up. 

307.  But  the  fpirit  which  has  a  body,  which  the  Turba  cov\A  not  devour,  remains  for 
ever  in  the  Ellentiality,  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  Adamical  man,  which  has  Chrift's 
Belli  in  the  corruptible  body. 

508.  And  thus  we  underftand  the  foul  to  be  a  life  awakened  out  of  the  Eye  of  God,, 
its  original  is  in  the  fire,  and  the  fire  ft  its  life  ;  but  if  it  goes  not  forth  out  of  the  fire  with 
its  will  and  imagination  into  the  Light,  {viz.  through  the  wrathful  Death  into  the  fecond 
Principle,  into  the  fire  of  Love,)  then  it  rerrkains  in  its  own  original  fire,  and  has  nothing 
for  a  body  but  the  Turha.,  viz.  the  ''  harfti  wrath  in  the  defire  in  the  fire,  a  confuming,  and 
a  hunger,  and  yet  an  Eternal  feeking,  which  is  an  eternal  Anguifli. 

305.  But  the  foul,  which  with  its  defiring  will  enters  into  itfelf,  and  finks  dov/n  in  its 
Reafon,  (viz.  in  its  Defire,)  and  feeks  not  itfelf,  but  the  Love  of  God,  its  own  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  itfelf  into  the  fire  of  Love,  that  foul  is  fully  in  the  fire  of  Love  :  it  has  alfo 
the  body  of  the  fire  of  Love,  for  it  is  entered  into  it,  and  is  a  great  Wonder  in  the  Di- 
vine Body,  and  it  is  no  more  in  itfelf,  for  it  has  mortified  its  will  :  and  therefore  the 
'linrba  alio  is  as  it  were  de.id,  and  the  will  of  love  does  wholly  fatiate  the  Original  fire, 
and  therein  it  lives  eternally. 

3.10.  But  the  fouls  which  have  awakened  the  Turba,  they  have  loft  the  Image  ;  for 
the  Turba  has  devoured  it :  and  therefore  fuch  fouls  get  bcftia!  Images  in  the  Wrath,  and 
in  Hell,  according  as  the  Turba  is  in  them  ;  as  Lucifer  got  the  Image  of  a  Serpent:  as 
the  Will  wa^fifeured  here  in  this  life,  it  remains  then  '  naked  as  it  is. 


For  t!ie  wrathful  Turba  always  feeks  the  Image,  but  finds  it  not,  and  therefore  i: 


The  Firß  ^eflion  Arifwered.  43 

SgurM  the  Image  according  to  the  WiH  ;  for  the  Eartlily  Defires  ftick  in  the  Will ;  ar^d 
that  Image  remains  in  the  Wonders  of  God,  in  the  Eye  of  the  wrathful  Principle. 

'312.  And  here  we  underftand  that  the  eighth  Form  is  the  Turba,  which  feeks  the 
Image;  and  if  it  finds  the  limit  of  it,  it  dertroys  it,  and  enters  into  the  limit,  and 
feeks  further  in  itfelf,  and  finds  at  laft  the  Abominations  of  that  which  the  foul  has 
wrought  in  this  Life. 

313.  And  alfo  we  underftand  here  the  Fire   (which  at  laft  fliall  purge  the  "■  floor)  and  "  O""  tlueflw 
the  fevere  Judgment ;  and  we  underftand  that  every  fire  Ihall  receive  its  Eflence  from  the  !/l§  '^°"'  ■  j 
Ttirba  \  and  alfo  what  that  Turba  is.  ^' .  3-  i  — 

314.  Where  then  the  fire  will  devour  the  Earth,  and  draw  the  Elements  with  the 
•wonders  in  them  into  the  Beginning ;  where  that  which  was  at  firft  will  be  again,  and 
the  Elements  become  one  ;  and  every  thing  will  reprefent  its  own  Wonders,  every  thing 
in  that  fire  whereinto  its  will  entered. 

315.  Hearken  to  this,  you  children  of  men,  it  concerns  you;  for  no  beaft  proceeds 
from  the  Eternal  beginning,  but  from  the  Model  of  the  Eternal;  and  its  Spirit  attains 
not  tiie  Eternal,  as  the  foul  of  man  does. 

316.  Alfo  the  corruptible  body  cannot  poflc-fs  the  Eternal ;  it  belongs  to  the  1'urba: 
But  the  new  man,  born  of  God,  fliall  pofTefs  the  Eternal ;  for  he  is  departed  from  the 
corruptible,  and  has  put  on  God  in  Chrift ;  he  has  the  Divine  Body  in  the  Old  Body. 

3 1 7.  The  Turba  takes  away  the  Earthly  fource ;  the  outward  body  from  the  Earth 
>remains  in  the  Earth ;  but  the  will  takes  its  works  along  with  itfelf,  for  they  are  in  the 
■new  body,  and  follow  it ;  therefore  let  a  man  confider  what  he  does  whilft  he  is  here  in 
this  life. 

f/js  Ninth  Form  of  Fire,  the  great  °  Earneß?iefs.  •  severity. 

318.  Seeing  then  we  underftand,  that  all  things  proceeded  from  the  Beginning,  and 
rthat  one  thing  thus  proceeds  always  out  of  another ;  and  feeing  we  underftand,  that  the 
Fire  is  a  caufe  of  the  Life,  and  that  the  life  divides  itfelf  into  two  parts,  and  yet  does 
-not  corrupt ;  only  the  outward  life  is  that  which  corrupts  ;  it  falls  into  the  Turba,  which 
deftroys  it :  we  are  now,  therefore,  to  confider,  wherein  the  inward  Eternal  life  confifts, 

and  what  upholds  it,  that  the  body  °  fades  not,  feeing  Eflentiality  has  a  beginning;  and  °  Corrupts  or 
yet  we  can  fay  with  good  ground,  that  it  has  no^nd  ;  for  it  muft  have  a  p  ground,  or  breaks  not. 
elfe  the  Turba  will  have  it,  and  that  finds  the  limit.  fou*ndat^ion  to 

319.  The  Eternal  Body  muft  not  have  a  limit,  but  be  free  in  the  Abyfs  in  the  Eternal  uphold  it. 
-nothing,  or  elfe  another  Eflence  would  again  be  in  that  Eflence,  which  would  divide  it, 

and  make  a  limit. 

320.  We  have  told  you  before,  that  all  which  fhall  endure  for  ever,  muft  pafs  quite 
through  the  Fire,  for  the  Turba  takes  that  which  remains  in  the  Fire ;  nov/  ne  Spirit  is 
■created  ''  for  the  fire,  that  it  ftiould  remain  in  it.  ^Is. 

321.  Only  the  Turba  has  captivated  many  of  them,  but  not  from  the  Will  of  Go'd; 
for  God's  Will  is  only  Love,  but  the  Turba  is  the  Will  of  his  Wrath,  which  by  its  vehe- 
ment hunger  has  got  a  great  Dominion,  wherein  it  has  manifefted  its  Wonders,  v:z.  the 
-Devils  and  wicked  fouls  of  men. 

322.  But  the  Eternal  life  confifts  in  Meeknefs,  and  has  no  Death  or  Ta/'i^Ä  in  it ;  there- 
fore we  muft  fay,  that  the  Soul  and  Spirit  are  not  in  the  Turba,  efpecially  the  '  body  of  '  O:  Imäj-<- 
•the  foul ;  if  it  was,  the  Turba  would  deftroy  it. 

323.  This  is  only  to  be  underftood,  as  it  is  mendoned  before,  that  the  will  in  the  an- 

■guifh  fource,  in  the  fire,  (underftand  the  will  of  the  foul,)  finks  down  in  itfelf  as  into  i  j^.y  „ct. 
Death,  and  ^  fhould  not  live  in  the  fire,  and  fo  '  it  falls  into  another  world,  liz.  t  The  %vi!i, 

*F2 


44  ^^^  ^^^ß  ^^ßion  AnJ'wcred, 

into  the  beginning,  or  (as  we  may  better  fay)  into  the  free  Eternity,  into  the  Eternal  Na- 

«  Or  makes,    thing,  wherein  is  no  fource,  nor  any  thing  that "  gives  or  receives  a  fource. 

224'  Now  there  is  no  dying  in  the  will  that  is  thus  funk  down,  for  ids  gone  quite  out  from 
the  fiery  beginning,  in  the  Eye,  and  fo  brings  its  life  into  another  Principle,  and  dwells 
in  the  Liberty ;  and  yet  it  has  all  the  Forms  of  the  Eflences  which  arife  from  the  fire  in 

» Impercep-    ir,  but  "  unperceived  -,  for  it  is  gone  quite  out  from  the  fire. 

tible.  225.  And  therefore  the  life  of  its  Eflences  is  in  the  Liberty,  and  it  is  alfo  defiring,  and: 

receives  in  the  defire,  in  its  Eflences,  the  power  of  the  light  which  fliines  in  the  Liberty, 
which  is  power  without  Turba :  for  this  fire  is  only  love,  which  confumes  not,  but  yet  al« 

y  Gets,  or  at.  ways  defires  and  fatiates,  fo  that  the  will  of  the  foul  ''  puts  on  a  body. 

trafts.  226.  For  the  Will  is  a  Spirit,  and  the  foul  is  the  great  life  of  the  Spirit,  which  upholds. 

»  Endued.      the  Spirit,  and  fo  the  foul  is  ^  clothed  with  power,  and  dwells  in  two  Principles,  as  God 
himfelf  does,  and  as  to  the  outward  life  in  three  Principles,  and  is  the  fimilitude  of  God. 

327.  The  inward  water  in  the  fpirit  of  the  foul,  is  the  water  of  Eternal  Life,  of  which-. 
» John  4.  14.  Chrifl:  faid,  »  He  that  drinketb  the  water  that  1  will  give  hiniy  heßall  never  thirfl  :  this  is< 

that  water. 

328.  And  the  Eflentiality  of  the  Spirit  which  the  foul  putteth  orv,  is  God's-Chrifl:'s- 

*  Or  dwell-     body,  of  which  he  faith.  He  that  eateth  my  fleßi,  and  drinketh  my  blood,  he  ^  is  in  me,  and 

^^\  I  in  him. 

John  6.  56.         ^^^    gy^  ^j^^  ^^^^g  j^j£.^  j^  ^^  Light  of  the  Majefty,.in  the  Ninth  vumher,  is  the 

«  Or  Wifdom  Tinfture  of  the  '  Virgin  -,  it  is  a  fire,  and  yet  not  a  fire ;  it  burns,,  but  it  confumes  not^ 
of  God.  it  is  the  love,  the  meeknefs,  the  humility  j  it  is  the  life  of  God,  and  of  the  holy  fouls, 

"  Or  infinite,  an  incorruptible  life,  and  an  *  unfearchable  life  ;  for  it  is  in  the  Abyfs  in  itfelf ;  it  is  in  the 
unfathom-      Center  of  it ;  which  Center  is  its  firit  life,  and  yet  does  not  comprehend  it,  as  the  fire  • 
'*^^*'  does  not  comprehend  the  Light. 

« Oris  called,  330.  And  thus  the  Ninth  number  is  the  life  in  the  fire  of  God,  and  it  is '  the  life  which ' 
or  accounted'  flands  before  the  Ternary,  viz.  an  Angel  ftanding  before  the  Crofs,  ^  for  God's  works  of. 
the  lite  in  the  Wonder,  and  f  the  Heavenly  Glory. 

prefence  of 

'  Or  to  fet  fjj^  E  Tenth  Nu7nber  mtd  Form  of  Fire.  The  Cais  ^  in  Ternarium 
,      V  JL  Sandum. 

Mntothe  331.  You  know  from  Reafon,  tl^^t  where  there  is  a  root,  there  Is  a  defiring  will, 

¥.Q\yTtraaiy.  which  is  the  Noble  Tincture  that  drives  upwards,  out  of  itfelf,  and  feeks  a  fimilitude  of 
its  Form. 

332.  The  Tinfture  is  a  Virgin,  and  Is  known  In  the  Wifdom  of  God  in  the  Wonders': 
'Not  one  that  it  is  '  no  Genetrix,  but  an  opener  of  the  Wonders  which  are  in  the  wifdom  -,  it  feeks  no 
is  a  Bearer  or  Glafs,  but  merely  opens  the  Eflences,  that  a  whole  fimilitude  may  bring  forth  itfelf  out 
bringer  forth.  q|.-  jj^e  Eflences  j  it  drives  the  twig  out  of  the  Tree. 

333.  This  we  underftand  of  Angels  and  the  foul :  they  proceed  from  God's  Eflrnces, 
from  the  whole  Tree  ;  the  Angels  from  two  Principles  ;  and  the  foul  with  the  body  of  the 
outward  life  from  three  Principles,  and  therefore  Man  is  higher  than  the  Angelsj  if  he 
continues  in  God. 

k  10.  334.  And  in  the  "  tenth  Number  upon  the  Crofs,  the  Angels  and  Souls  are '  awakened, 

'Orfiril  and  incorporated  into  the  Heavenly  Eflentiality  ;  though  you  muft  underftand,  that  the 
q.iickned,  or  j^^^^j^  Number  belongs  to  the  place  betv/een  the  fifth  and  fixth  "',  as  in  a  Globe,  and  the 
"'Form   '       Heart  is  in  the  midlt  in  the  Center j  which  is  the  Heart  of  God,  viz.  the  Word  of 

God. 
■■■  Speaks  out       335-  The  Power  In  the  whole  Tree  (viz.  the  Pith  in  the  wood)  has  the  Eflences  O'  tl\e 
of  all,  &c.      whole  Tree;  and  thus  God  is  a  Spirit,  arid  the  Word  is  his  Heart,  which  hcMjJnds 


The  Firß  ^eßion  Anfooered,  45 

forth  from  all  Powers  and  Wonders :  Therefore  Ifaiah  calls  it  a  "  Wonder,  CoiinfeJlor,  <>  Ifa.  9.  6. 
and  Power,  the  Prince  of  Peace,  as  a  Pacifier  of  the  Wrath,  and  an  Eternal  Power  of 
the  Wonders  -,  a  Counfellor  of  the  Genetrix, 

336.  For  the  Word  upholds  the  Center  of  Nature,  and  is  the  Heart  and  Lord  of 
Nature  •,  it  is  the  Genetrix  in  the  Eye  of  God,  a  giver  of  Power,  and  it  is  the  ftrength 
of  the  Omnipotence  •,  it  holds  the  Center  of  the  fire  captive  with  the  Love-fire ;  fo  that 
the  fire  muft  be  dark  in  itfelf,  and  the  Word  only  has  the  Light-life. 

337-  We  cannot  find,  but  that  the  tenth  Number  is  a  Crofs ;  and  it  is  the  Original  of 
the  Eflfence  of  all  Efiences,  which  EfTence  divides  itfelf  into  three  beginnings,  as  is  men* 
tioned  before  ;  each  of  which  has  its  Eflence,  and'  they  are  all  in  one  another,  and  have 
no  more  but  one  Spirit. 

338.  And  in  the  middle  of  the  point;  is  the  Center,  which  is  the  caufe  of  the  Life, 
and  in  the  Center  is  the  Light  of  the  NTajefty,  out  of  which  the  Life  proceeds,  viz.  the 
fecond  Principle-,  and  out  of  it  the  Tree  of  the  Eternal  Life  always  grew  from  Eter- 
nity, and  the  twigs  grow  out  of  the  Tree. 

339.  Thefe  twigs  are  the.  fpirits. of  Angels,  which  indeed  were  not  corporeal  from 
Eternity  ;  but  the  Eflences  were  in  the  Tree,  and  their  Image  appeared  in  the  Virgin  of 
Wifdom  from  Eternity;  for  they  were  a  figure  from  Eternity  in  the  Tindure,  ,not 
corporeal,  but  only  eflential  without  corporality.  '^'    ':'    '     :~  .    ' 

340.  And  therffore  this  is  the  Greateft  Wonder  that  the  Eternity  has  wrought ;  that 

it  has  ^  made  the  Eternal  a  Corporeal  Spirit-,  which  thing  no  reafon  can  comprehend,  nor  p  Or  created, 

any  fenfe-find  out,  and  it  is ''  unfathomable  to  us.  or  farmed. 

341.  For  no  Spirit  can  found  itfelf :  It  fees  well  its  deep  even  into  the  A byfs,  but  it  ^i^ed"°nt^° ^^ 
comprehends  not  its '  Maker ;  it  beholds  him  indeed,  and  dives  into  him,  even-  to  the  „,. 
Abyfs  ;  but  it  knows  not  its^  Making,  this  is  only  hidden  to  it,  and  nodiing  elfe.  '  Former,  or 

342.  For  a  child  knows  its  Father  and  Mother  well,  but  it  knows  not  how  its  Father  moulder, 
made  it;  it  is  alfo  as '  highly  graduated  as  its  Father  ;  but  it  is  hidden  to  it,  how  it  was  f^^[™j^f,'  °' 
in  the  feed  :  and  though  it  founds  that,  yet  it  knows  not  the  time  and  place  ;  for  it  was  t  xhat  isfas 
in  the  feed,  in  the  wonders,  and  in  the  life  a  fpirit  in  the  wonders  :  And  here  we  are  perfeftly  a 
commanded  to  leave  off  diving  any  further,  and  to  be  filent.  Man-    ^"ad 

343.  For  we  are  a  Creaturp,  and  fhould  fpeak  but  fo  far  as  belongs  to  a  Creature  to  g^"'''-  f-'«'"'" 
know,  in  the  inward  and  outward;  in  body  and  foul,' in  God,  Angels,  Men,  and  De- 
vils; alio  in  beafts,  fowls,  worms,  in  plants  and  grafs,  in  Heaven  and  Hell;  all  this 

we  are  able  to  found,  but  not  our  own  Making. 

344.  And  yet  we  know  and  find  the  firft  F/V?/ in"  that;  though  indeed  we  know  not  T/:.  Our 
that  which  firft  moved  God  to  create  :  we  know  well  the  making  of  the  Soul,  but  how  ownAlakir.g 
that  which  *  was  in  its  EiTence  from  Jiternity  is  become  moveable,  we  know  no  Ground  "■•■  Or  ftood. 
of  that,  for  it  has  nothing  thrit  could  awaken  that ;  and  it  has  an-  Eternal  Will,  which  is 

without  beginning,  and  unchangeable.  ^  ^ 

345.  But  if  we  Hiouldfay,  the  Angels  and  fouls  have  been  from  Eternity  in  the  Spi-  yor^hreflurie 
fit,  the  propagation  of  the  foul  will  not  permit  that,  as  we  fee  by  experience  :   Therefore  Floor. 

this  is  only  God's  Myftery  ;  and  the  Creature  fhould  continue  in  humility  and  obedience  '^  We  (hould 
under  God,  and  not  foar  higher,  for  it  is  not  God.  """^  f  o^t' 

346.  God  is  a  Spirit  from  Eternity  without  ground  and  beginning;  but  the  Spirit  of  ^°c"nce  I'a- 
the  Soul  and  of  Angels  has  a  beginning,  and  ftands  in  God's  hand  :  the  Ternary  has  the  iience,'  Hu- 
^  cafting  Ihovel,  which  will  purge  the'' floor.  milin- and 

347.  We  muft  only  have  patience  and  humility  in  Obedience,  here  in  this  life,  or  !r'''''5">'' f^'^ 
elfe  our  proceeding  from  God  avails  nothing  ;  the  Devil  indeed  was  an  Angel,  but  his  toom-^own"^ 
Pride  threw  him  into  Darknefs :  Let  none-  climb  ^' above  the- Crofs,'  oc-if- he  does,  he  feif.will,  and 
will  fall  into  Hell  to  the  Devil.  i^ '..--. i     i.--.      .-  n,",.^  .,,;    ,  ,;    .'T    ,;.■,;', .  defire. 


4^  ^b&  Firß  and  Second  ^eßioiis  Anfwered. 

»Such  as  will       j+S-  God  will  have  children  near  him,   and  not 'Lords;  he  is  Lord,  and  none  die  ,t 
omineer.        yt^^  \\-xvt  received  of  his  fulnefs,  we  are  born  out  of  his  Eflences,  we  are  his  true  chil- 
dren, not  ftep-children  oiit  of  a  dränge  Glafs  ;  alfo  not  a  fimilitude  only,  but  children  ; 

*  Or  right.       the  body  is  a  limilitude,  and  the  Spirit  is  a  fimilitude  of  God's  Spirit,  but  the  "  true  Soul 

is  a  child  born  out  of  God. 
<■  Rom.  S.  i6.       349.  "  God's  Spirit  witnejfeth  to  our  Spirits^  that  we  are  the  children  of  God,  not  in  that 
■'  Imagines,      manner  which''  iJ^j^d-/ teaches,  who  would  fo  willingly  be  God  upon  Earth  ;  but  our  Souls 
or  dreams.       ^j-g  children    begotten  of  God's  feed  -,   our  heavenly  body,    which    the   heavenly  fouj 

*  Oris  cloth-  •  wears,  comes  out  of  the  divine  body,  and  is  hidden  from  the  Devil,  and  the  Old 
^^"'«^-         Mam.  .         ■  ■        ■^\  _ 

350.  Therefore,  my  beloved  brother  in  the  divine  body,  know  this  clearly;  and  it  is 
our  Anfwer  to  your  firft  Queftion,  Whence  the  Soul  proceedeth  .'  It  proceeds  from  God 
out  of  Eternity  without  ground  and  number,  and  endures  in  its  own  Eternity ;  but  the 
beginning  to  the  moving  of  the  Creature  which  is  done  in  God,  that  fhould  be  men- 
tioned no  further. 

351.  Only  we  give  you  to  underftand  this,  that'the  Ternary  longed  to  have  children 
like  itfelf  out  of  itlelf,  and  has  manifelled  itfelf  in  Angels,  and  in  the  Soul  of  Jdatn, 
and  is  become  an  Image  ;  like  a  Tree  which  brings  forth  Fruit,  and  bears  a  Twig  out  of 
itfelf;  for  that  is  the  right  manner  of.  Eternity,  and  no  other. 

352.  It  is  no  ftrange  Glafs ;  but  indeed  one  Glafs  out  of  the  other,  and  one  Eflence 
out  of  the  other,  and  all  feek  the  beginning  ;  and  it  is  all  a  Wonder. 

353.  This  is  the  Entrance  ;  and  now  we  will  anfwer  the  reft  of  the  Queftions ;  but 
f  Anfwcred.     briefly,  for  you  fee  already  in  this  defcription  all  your  Queftions '.    But  for  your  longing's 

fake,  and  to  fatisfy  the  fimple,  who  iiave  not  our  knowledge,  we  willgo  through  with 
ihem. 

The  Second  Queftion, 

What  are  the  EJ[ences^  Subßa?tce^  Nature,    and  Property  of  the 

Soidf 

I .  'H^^^H<P^W^  H  E  Eflences  of  the  Soul  comc'out  of  the  Center  of  Nature,  out  of 

^  ÄÄ&ÄÄ  ^  the  Fire,  with  all  forms  of  Nature:  All  the  three  Principles  lie  in 

g  1^    I  g  the  Soul :  All  that  God  has,  and  can  do,  and  that  God  is  in  his 

»  Or  Trinity.       )^  ^    T    ^  ^  «  Ternary,  that  the  Soul  is  in  its  Eflences,  as  the  Virtue  of  a  Tree 

*  Or^fubftan-        g  ;§>§  #  #^  g  is  in  the  Twig  that  grows  out  of  it. 

*OrThebody      ^^is^^^i^^H       ^'  ^^^  fubftance  of  the  Soul  is  heavenly,  created  out  of  the  hea- 
of  the  Crea-  venly  divine  Effentiality  ;  yet  the  will  of  it  is  free  either  to  demerle 

ture.  'nk\i,  and  efteem  itfelf  Nothing;  and  fo  to  eat  of  the  Love  of  God,  as  a  Twig  feeds 

*  The^fame      ^    ^^^  a  Tree ;  or  to  rile  up  in  its  Fire,  and  be  a  Tree  of  itfelf ;  and  of  which  foever  it  eats, 

with  the  Cen-      N    ,        ■  ^  t-«-      ■   i-  •       i  1     r>    j 

ter  of  Nature  ^  that  It  gets  ''  Eflentiahty,  vtz.  '  a  creaturely  Body. 

in  the  whole        3.  The  Nature  of  the  foul  is  the  '^  Center  itfelf,  having  feven  fpirits  to  propagate  itfelf 
N.-iture.  with;  it  is  a  whole  fubflance  come  out  of  all  fubftances,  and  a  fimilitude  of  the  '  Ternary, 

«Number       j^-  -^^  ^^q\i^\^  Qq^  .  jf  „ot,  then  it  is  a  fimilitude  of  Lucifer  and  all  Devils,  as  its  Proper- 

1  hree  or  .  '  ■'  •  j.       . 

Trinity.  ty  »S. 


'The  Third  and  "Fourth  ^eßions  Anfwered,  47 

«»..  The  Property  of  the  firfl;  Soul  was  created  according  to  both  Mothers,  and  there- 
upon came  the  "'  Temptation  ;  and  therefore  it  was  commanded  not  to  eat  of  Good  and  "  ^f-^*«.  or 
Evil,  but  of  heavenly  Paradifical  Fruit,  having  the  Will  and  Property  of  it  obedient  Tnal. 
to  God. 

5.  But  all  properties  lie  in  it,  it  may  awaken  and  let  in  what  it  will  -,  and  whatfoever 
it  awakens  and  lets  in,  is  pjeaüng  to  God,  if  its  will  be  in  the  Love  of  God,  in  humi- 
lity and  otledience  -,  and  then  it  may  do  what  "  Miracles  it  will,  for  then  they  all  make  •  Wonders, 
for  the  Glorv  of  God. 

The  Thii-d  Queftion. 
How  is  the  Soul  created  the  Image  of  God? 

1.  ?*"3Sj^»^?«"-3^  his  has  been  fatisfied  already.     The  "  Ternary,  and  all  the  three  ^'^""«y.  ^ 

k-jM?  ^^  k.jH(  Principles,  longed  to  have  a  whole  fimilitude  in  Elfence  and  Property,  ^^^^^ 

^^^'r"^^%  °^  "-^  Eflence  of  all  Eflences. 

^^r       '^i^t       2.  And  this  longing  was  awakened  in  the  Heart  of  God  as  agreat 

jKf— jji   ^jj  ixritf    »' onder. 

!K.J«(^'i#'k..2       3"  -^""^  ^^  awakening  was  thus-,    the  i"  Aftringent  F/^^  (viz.  the  'Harlh. 

Defiringattra6tion,)  contraded  all  into  One-,  and  this  was  an  Image  "^ In ^crlo Bo- 
of  the  fimilitude  of  God,  of  Heaven,  of  this  world,  and  of  the  world  of  Anger:  The  "^Q^^y^^-^xtx 
whole  Fiat  in  the  "^  Word  of  the  Lord  created  all  things  out  of  the  Kingdom  of  ^^^  EfftnceT 
God,  and  out  of  the  Kingdom  of  Anger.  "  that  proceed. 

4.  And  as  there  is  nothing  higher  than  the  foul,  fo  there  is  nothing  that  can  deftroy  ed  from  God; 
it,  for  it  has  all  things  under  it,  and  in  it;  it  is  a  child  of  the  '  whole  Eflence  of  All  °^^fers^f'|he 
Eflences.     Thus  it  was  created'.  Seity?  ° 

The  Fourth  Queftion. 
TVhat  was  the  Breathing  in  of  the  Soul,  and  when  P 

X.  )^g??^)li^)?()^  VERY  Spirit  without  a  body,  is  ^  empty,  and  knows  not  itfelf,  'Crude,  mw, 
X)^  cjjojo  )ä(53(  and  therefore  every  Spirit  defires  a  Body  for  its  food  and  for  its  ha-  ^°i'''  "a'^«''» 
f  ^  §  J   bitation.  or  feeble. 


<e^#  %%'       ~-   ■^"'■^  ^^^  having    created  the  third  Principle    ('which   iS  a 

$Mvi&^i^)^^  Clave  already  to  the  Uteripal  ',  tor  it  was  born  out  ot  the  Eternal  '  Giafs, 


^s^  c«oo$o  v^^  Glafs  of  the  Deity)  before  the  foul  was  created;  and  fo  that  Glafs 
§^viW;^äP^§  clave  already  to  the  Eteripal  ',  for  it  was  born  out  of  the  Eternal  ' 
Wonders,  and  fo  was  created  -,  and  therefore  the  third  Principle 
would  not  leave  the  foul  free,  feeing  it  alio  was  created  out  of  the  Wonders  of  God, 
and  flood  in  the  beginning  as  a  figure  in  the  wifdom  of  God,  and  defired  (feeing  itfelf 
was  material)  to  have  a  material  fimilitude  in  the  foul;  and  therefore  (in  the  creation, 
of  the  foul)  it  ftirreJ  up  its  own  fpint  alio  together  in  the  Fiat. 

.3 


48  'The  Fourth  ^mßion  Anßoereä, 

9.  Hence  the  outward  Imagev  äGcördivig- to  theuSpirit  of  this  world,  with  the  out- 
"  Contrired,  ward  F'J.ty  was  "  conceived,  and  a  body  was  created  out  of  the  *  Matrix  of  the  Earth, 
o;  forrted; "     a  «  Mafs  of  Red  Earth  confifbing  of 'fire  and  water. .  :   .;: 

*  04- Qiiintef-  ^_  And  the  Fleavenly  Matrix  alfo  longed  after  the  foul,  and  would  that  the  foul 
v-ürdgraund"  '^oUld  beäi"  its  Image,  arfd  took  its  own  yiat^  in  the  Creation  of  the  Body,  and  did 
=*  Me-fch,  a  create  therewith  before  the  Earthly  Fint  did  create-:  it  was  firft  •,  for  out  of  the  Center 
Mixtme.  of  the  ¥/ord,  the"  F/ci/ went  out  ''with  the  Word.:  and  thus  the  third  Principle  was 
'  '^^  ^>'         created  in  the  fecond. 

5.  The  Virgin  of  the  wifdom  did  encompafs  the  Spirit  of  the  foul,  firft  with  hcar- 
eniy  Eüentiality,  with  heavenly  Divine  ilefli,  and  the  Holy  Ghoft  gave  it  the  heavenly 
Tinfture,  which  maketh  heavenly  blood  in  the  ■water,  as  is  mentioned  at  large  in  our 
third  Book. 

6.  And  thus  the  inward  Mai;, was  in  l^eaven,  and  his  Effences  v/ere  Paradifical :  his 
'  Light,  or  ^Glance  in  the  inward  Eye  was  M^jefly,  an  incorruptible  Body,  which  could  fpeak 
LuKcr.  j,j^g  Language  of  God,  and  of  Angels,  and  the  Language  of  Nature-,  as  we  fee  in 
»  ÜCU,  2.  19,  Adam  %  that  he  couW  give  names  to  all  the  Creatures,  to  every  one  according  to  its 
-•J.  Eflence  and  Property ;  he  v/as  alfo  in  the  outward  Image,  and  yet  knew  not  the  out- 
ward Image,  as  indeed  the  body  has  no  apprehenfion. 

-  7.  Ancfin  this  two-fold  body  which  was  created  on  the  fixth  Day,  in  the  fixth  hour 

*  Kote.  The  of  the  Day,  *  in  the  fame  hour  in  ivbich  Chrifi  iv.is  bafigcd  on  the  Crofs,  after  the  body 
Hoiir  when  was  fimflied,  the  "  Royal  foul  was  breathed  in  from  within,  by  the  tloly  Ghoft  into 
C'hnilwss  jj^g  heart,  in  the  Holy  Man,  into  its  principle,  like  an  awakening  of  the  Deitv. 
;Uef?rofs!  ^'  The  '  Ternary  moved  itfelf  with  the  Creation,  and  breathin^-in  of  the  foul,  for 
Matt.  27.45.  it  was  in  the  Center  of  the  feed,  as  a  bud  ''  growing  from  the  Eflences,  and  thus  it 
M.uk  15.33.  was  breathed  into  the  Inward  Center,  into  the  Inward  Man,  into -the  heavenly  heart  • 
^ 2[^^.^^\S'^'"  blood,  into  tiie  water  of  the  Eternal  life,  with  both  the  inward  Principles*  -■  '' 
Nuniber^  °^  9-  ^^^  ^^^  outward  Spirit,  ('t-Zz.  the  Air.,)  and  the  whole  outwird  Principle, -v/ith 
thiee.  '•"!'•■'  the  Stars  and  Elements,  did  cleave  to  the  inward,,  and  the  outward  Spirit  breathed  its 
«or  of  grow-  life  e  in  the  fame  manner  with  the  foul,  through  the  noilrils  into  the  Heart,  into  the 
ii:g  Eflences.  outward  Heart,  into  the  '  Earthly  flefh,  which  was  not  then  fo  Earthy,  for  it  came 
'At  the  fame  ffQ^i  the  Matrix,  from  the  ^  feeking,  from  which  the  Earth  became  corporeal. 

f'"\d  's  firft  ^^'  -^"'^  '•^"'^  ^^^  ^°'y  Ghoft  was  carried  upon  the  Chariot  of  the  foul,  upon  the  in- 
fli:h.  "  ward  Majeftic  Will,  and  moved  upon  the  water :  for  the  water  comprehended  him  not, 
6  Drawing,  and  therefore  he  moved  upon  it,  and  in  it,  it  is  all  one  •,  and  the  foul  burned  out  from 
or  Ic.ging.      tiie  blood  of  the  Heart,  as  a  light  does^from  a  candle,  and  went  through  all  the  Three 

Principles,  as  a  King  through  his  Dominions. 

I  f .  And  it  could  rule  powerfully  over  the  outward  Principle,  If  its  will  were  entered 

again  into  the  Heart  of  God,  into  the  Word  of  the  Lord. 
i-OrProperty.       12.  But  the  ''  fource  of  the  Wrath  alio  infinuated  itfelf  with  the  breathing  in,  viz. 

with  the  Original  of  the  foul. 

13,  So  that  the  foul  could  not  remain  God's  Image,  unlefs  it  remained  in  humility 

and  obedience,  and  yielded  its  will  into  God's  will,  (wherein  it  was  an  Angel,  and  the 
'  Ordange-     Child  of  God,)  or  e.lfe  it  was  very  '  difficult  for  a  Creature  "  ro  rule  fuch  two  Principles, 

*  rous.  as  the  wrathuil  and  the  outward  are  •,  the  outward  being  alio  born  out  of  llie  wratliful. 
k  To  over-  j  ^_  Therefore  its  Temptation  was  not  the  mere  biting  of  an  Apple,  nor  did  it  con- 
f^'*""            tinoe  only  for  ibme  few  hours,   but  forty  days,  juft   lb   long  as  Chrift  was  tempted  in 

the  wildernefs,  and  that  alfo  by  all  the  three  Principles;  and  lb  were  the  Children  of 
IfrMl'm  the  Wildernefs,  while  Mojes  was  forty  days  in  tlie  Mount,  when  they  flood 
nor,  but  made  a  Calf 
4 

The 


TJSe^  Fifth  ^eßion  Anfwered»  49 

The  Fifth  Queftlon. 
How  is  the  Soul  peculiai'ly  fafiio?icd,  and  what  is  its  Form  f 

I.  W^       Jt*'-?«!  HEN  a  twig  grows  out  of  a  Tree,  the  form  of  it  is  like  the  Tree; 
ShL    ^^    ji  indeed  it  is  not  the  (lock  and  the  root,  but  yet  the  form  of  it  is  hke  the 
^  VV  ^      Tree :  fo  alfo  wlien  a  iVIocher  brings  forth  a  Child,  it  is  an  Image  of 
)^        H      her. 
r,  äj?       w  3       2-  -^"^  ^^'^'^^  cannot  be  otherwife ;  for  there  is  nothing  elfe  that  can 
make  it  otherwife,  unlefs  it  belongs  to  the  Turba,  whichmany  tirnes 
awakens  a  Monfter  according  to  the  Spirit  of  this  world,  according  to  its  '  inceptive  '"MonJügnl- 
Maker,  as  in  the  ■"  Menßrua,  the  Fiat  maketh  a  "  JMenftriious  Monfter  in  the  Turha.       «es  the  Ear*- 

3.  So  we  muft  underftand  that  the  foul  is  in  the  form  of  a  Round  Globe,  according  to  [j^g  £1^^^°. 
the  Eye  of  God,  through  which  the  Crofs  goes,  and  which  divides  itfeif  into  two  parts,  ^^^y  jyiacro- 
viz.  into  two  Eyes,  ftanding  back  to  back,  as  we  have  made  the  figure  before  with  two  cofm, 

"  Rainbows,  the  Crofs  going  through  them  both,  and  with  one  point  reaching  upwards  in  in  the  Micro, 
the  midft  between  the  bows,  which  ^  refembles  a  fprouting  through  the  fire,  through  the  5°'"''  ^^'^'"^* 
AngLiifti  as  through  Death,  and  yet  it  is  no  Death,  but  a  "*  going  forth  out  of  itfeif  into  i  -pj,g  imagl- 
another  fource ;  ftanding  thus  in  the  midft  between  the  two  bows,  as  a  fprout  fpringing  nation,  or 
out  of  the  Crofs.  longing,  os 

4.  And  the  Arm  of  the  Crofs  at  the  right  hand,  fjgnifies  the  Spirit  of  the  foul,  which  J"p"^"J^°J4 
enters  into  the  Majefty  of  the  Light,  and  clothes  the  foul  (viz.  the  Center)  with  Divine  ^hiw!" 
EfiTentiality.  "  Makes  a 

5.  The  Arm  at  the  left  hand  of  the  Crofs,  fignifics  its  original  in  the  fire,  and  contains  MoudMon- 
in  it  the  firft  Principle,  and  fo  belongs  to  the  Father,  and  ftands  in  the  Original  Eye,  in  -^^"^'^^1^^°^ 
the  ftrong  and  eager  power,  as  a  Lord  and  Ruler  over  Nature.  Monjhum  Lu- 

6.  And  the  lower  part  of  the  Crofs  reprefents  water,  viz.  Humility  or  Death  ;  fignify-  „are,  era 
ing  that  it  flioujd  not  domineer  in  the  Fire,  and  enflame  itfeif,  but  fhould  fink  down  in  it-  Luft-monffer; 
felf,  and  under  itfeif,  before  the  Majefty  of  God,  and  be  as  it  were  dead  in  its  will,  that  ^"^<^|^^  \fi^f^.[ 
God  may  live  in  it,  and  the  Holy  Ghoft  lead  and  govern  it  -,  fo  that  it  may  not  do  what  the  ^^ .    ^j^^  j^^^^. 
'Turba  in  the  fire  willeth,   but  what  the  Will  in  '  Light  willeth.  thcr's  want- 

7.  Therefore  its  v.'ill  fiiould  fink  down  into  foft  humility,  in  the  prefence  of  God,  and  ing  of  her 
fo  it  goes  out  from  the  Turba  of  the  Fire,  for  its  will  is  not  in  it ;  and  then  there  can  be  no  'ong"''S- 
Imagination  which  can  bring  forth  fuch  a  Glr.fs,  as  in  which  it  may  behold  itfelt  in  the  °   "^^Z. 
Fire,  and  find  that  it  is  a  Lord,  and  fo  be  proud,  and  rule  itfeif  by  its  own  Might,  as      -^'^ 
Zm/Vrdid,  and^^^wjirtl'aradife.  qAnK*^"* 

8.  We  mean  thus :  the  foul  in  itfeif  is  a  Globe  with  a  Crofs,  and  two  Eyes,,  an  Holy  ,  o^LoV«. 
Divine  one,  and  a  wrathful,  hellifti  one  in  the  Fire-,  this  it  ft^ould  ftiut  and  "^  fecretly  f OrhUdea')'. 
reign  therewith,  through  the  Anguift»  (viz.  through  Death)  in  the  fecond  Principle  in 

Love. 

9.  And  if  I  ove  embraces  it,  then  the  wrathful  fire  is  as  it  vvere  dead,  and  not  per- 
ceived, but  it  becomes  the  joyful  hfe  of  Paradifc-,  otherwife  there  would  be  nu  life  nor 
Dotninion  in  the  Meeknefs,  if  the  fire  did  not  put  itfeif  into  it;  but  the  ftill  Eternity 
would  remain  without  Effence;  for  all  EflTences  anfe  in  the  Fire. 

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

?  G 


io 


tljc  Fifth  ^cflion  Anfwered» 


«Malice,  or 

Aboiiiina- 

tionö. 

^  Idea,  or 

^hape,  or 

Ima^e. 

'=Matt,Z3.33 

12.31. 


y  viz.  the 
Spirit. 


*  MeJicine, 
er  Counfcl. 


»  How  long 
he  fliall  live. 


1 1.  The  foul  is  the  ftock  or  root,  refembling  the  Center  of  the  Ternary,  which  is  like 
an  Eye,  a  Globe,  a  Crofs,  and  its  will  (which  proceeds  from  the  Eternal  will)  is  a  Spi- 
rit, v/hich  hath  the  true  foul  in  its  power. 

12.  And  this  Spirit  opens  the  Elfences  in  the  fire  and  water,  fo  that  Its  v/ho'e  form 
feems  like  a  Tree,  having  many  twigs  and  branches,  being  diftributed  into  all  the 
Branches  of  its  Tree,  which  muft  be  underftood  as  follov,'s. 

13.  The  Spirit  diftributes  itfelf  into  the  svhole  body,  (we  mean  in  the  Tinflure,)  into 
all  the  Members ;  they  are  all  of  them  its  branches :  I  he  Spirit  of  the  Soul  refembles 
the  whole  Man,  with  every  member. 

14.  And  herein  it  is  the  true  Image  of  God  alfo,  for  the  Holy  Ghoft  dwells  in  the 
Spirit  of  it,  if  it  be  faithful  ;  if  not,  then  the  Devil  dwells  in  it :  to  which  of  thefe  it 
gives  itfelf,  either  to  covetoufnefs  and  haughtinefs,  or  to  love  and  humility,  to  that  it 
belongs. 

15.  But  if  it  perlifts  in  '  wickednefs,  and  fo  lofes  God,  then  it  lofes  the  Crofs,  and  its 
Eye  is  a  Hellifh  Eye ;  and  its  Turba  introduces  the  Form  and  "  Model  of  an  horrible 
Beaft  into  the  Eye,  and  into  the  Will  and  Spirit. 

16.  Therefore  Chrifl  called  the  Pharifees,  "  Serpent Sy  and  Genei-aiion  cf  Vipers-,  for 
fo  the  figure  of  their  fpirit  in  their  pride  and  covetous  will  appeared  to  him,  for  they 
would  be  Lords  of  themfelves,  and  not  the  fcrvants  of  God  in  love  and  humility. 

17.  And  fo  the  figure  of  Antichrift  in  Babel  appears,  in  the  prefence  of  God,  as  a 
Dragon  with  feven  Heads,  which  are  feven  Spirits,  upon  which  its  hypocritical  fpirit  rides 
in  the  Image  of  Man  in  the  Abyfs  ;  ^  it  will  be  accounted  an  Angel,  and  yet  is  a  Monller 
in  refpeft  of  a  true  child  of  God  ;  it  bears  the  name,  but  its  heart  is  that  beaft,  Apocalyps  12, 
It  would  have  God,  and  alfo  the  Devil ;  therefore  it  is  fuch  a  Monfter,  as  is  like  a  Man, 
and  yet  hides  the  Devil  under  it. 

18.  O  child  of  Man,  fly  away,  the  door  is  open,  the  ^urba  is  come,  it  will  deftroy 
this  Image  ;  if  you  fly  not,  you  muft  go  with  it ;  there  is  no  other  '•'  remedy  or  help,  but 
to  feek  the  true  Image  in  Love,  or  elfe  there  remains  nothing  but  Tribulation  and  Death, 
faith  the  Spirit  of  Wonders. 

19.  And  this  is  now  our  direfl  Anfwer  to  this  Queftion  :  That  the  foul  in  the  firft  Prin- 
ciple, according  to  the  Original,  has  the  form  of  an  Eye,  and  yet  twofold  like  a  Heart, 
wherein  there  is  a  Crofs. 

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

21.  And  in  the  third  Principle,  it  is  a  Glafs  of  the  whole  world  ;  all  whatfoever  is  con- 
tained in  Heaven  and  Earth,  every  property  of  every  creature  hes  therein  5  for  that  Glafs 
is  like  the  firmament  and  ftars. 

32.  This  is  fuch  a  Crown,  as  in  which  the  '  number  of  the  end  of  the  life  of  the  out- 
ward Man  is  contained,  and  all  whatfoever  Profperity  and  Adverfity  can  happen  outwardly 
from  the  Spirit  of  this  world. 


I7)e  Sixth  ^eßion  Anßsoered,  5 1 

The  Sixth  Queftlon. 
What  is  the  Power  and  Ability  of  the  Soul  P 

r.  p''*^'*^'*^»  E  know,  that  whatfoever  comes  out  of  the  Abyfs,  and  is  the  ground 

)>  jd    )f(    k.  *(  of  itfelf,  can  in  itfelf  do  all  things,  for  it  is  its  ^  own  EfTence,  it  ^  Or  fubfife 

^    ^Tv"^v,.^>  ni-'ikes  itfelf.  from  itfelf. 
^    V    \/^^^       "■  ^^^  though  the  foul  be  a  twig  out  of  this  Tree,  yet  now  it  is 

*  "SJ     W     ?r^  '  become  a  creature,  and  is  its  ■•  own  ;  it  is  an  Image  of  the  whole,  <=  Or  entered 

^^w^>{/l  ^  and  a  Child  of  the  whole-,  for  when  a  child  is  born,  then  the  mother  into  the  con- 

and  the  child  are  two,  they  are  two  perfons  ;  but  fo  long  as  it  is  in  p^^'""  °   ^ 

the  feed  in  the  mother,  fo  long  the  feed  is  the  mother's,  and  the  mother  governs  it.  ^Or/uijurist 

3.  But  when  the  Child  is  born,  then  it  has  its  own  life  in  itfelf,  and  hath  the  '  Center  era  thing  of 
©f  Nature  in  its  own  ''  power  :  it  governeth  not  only  in  itfelf,  but  alfo  without  itfelf  in  "^If- 

whatfoever  is  feed.  _  'turf.''"'" ^''" 

4.  Underftand  us  right,  thus  :  God's  Spirit,  and  the  Spirit  of  the  Soul,  are  two  Per-  f  Form, 
fons  -,  e2ch  is  frge  from  the  other,  and  yet  both  ftand  in  the  firft  beginning  5  each  has  its 

own  will. 

5.  Now  it  is  but  right,  that  the  Child  fliould  be  obedient  to  his  Father,  upon  for- 
feiture of  the  Father's  inheritance  :  For  the  Holy  Ghoft  is  the  "  Maker  of  the  Soul,  he  ^  A  work^ 
created  it,  and  therefore  the  Spirit  of  the  Soul  Ihould  be  obedient  to  the  Holy  Ghoft,  ^^■'^7'  °^ 
upon  lofs  of  the  Inheritance  of  the  Holy  Ghoft,  viz.  the  Deity. 

6.  And  though  we  have  much  to  fay  here,  yet  it  is  very  dangerous  to  fay  it,  in  regard 
of  the  falle  Magia  ;  for  when  the  falfe  Spirit  knows  it,  it  pradifes  Witchcraft  with  it. 

7.  Yet  we  will  fpeak,  fo  that  the  Children  may  underftand  us,  and  referve  the  full 
fpeaking  of  it  for  them  ;  for  it  is  not  good  to  write  fuch  things,  not  knowing  who  ftiall  be 
the  readers. 

8.  But  to  the  wicked  we  fay,  that  they  belong  to  the  Devil,  and  fiiall  have  no  part  in 
our  writings  ;  we  ftiut  them  out  with  a  thick  wall  and  ftrong  enclofure,  that  they  may  be 

blind,  and  not  know  our  Spirit,  for  we  will  not  fet  the  Serpent  in  ^  it  -,  our  will  is  gone  >>  Fix.  in  oup 
out  from  them,  and  therefore  they  fliall  not '  know  us,  though  they  ftiould  carry  us  in  pP'"^- 
their  hands :  there  is  a  faft  feal  upon  it.  ftanVus  "' 

9.  Chrift  faid.  If  ye  "^  have  Faith  as  a  grain  of  Mufiarä-feed.,  then  you  might  fay  to  k  Mat.  17.20» 
the  Mountain,  be  removed,  and  caft  into  the  fea :  this  is  no  vain  word  without  Truth  or 

EfFea:. 

The  Firfl  Power  of  the  JVill  of  the  Soul 

10.  The  Will  ('  that  goes  ftrongly  forward)  is  Faith.     It  frames  its  ovvn  form  in  the  '  If  it  be, 
Spirit;  it  has  alfo  fuch  "  Power,  that  it  can  frame  another  Image  in  the  Spirit,  out  of  ßrong;,   Nöte 
the  Center  of  Nature ;  it  can  "  give  another  form  to  the  body,  according  to  the  outward  ^^^^*'a»h  "s. 
Spirit  -,  for  the  inward  is  Lord  of  the  outv/ard,  the  outward  muft  be  obedient  to  it :  It  can  jefire  h"^ 
change  the  outward  into  another  Image,  but  not  permanent.  Fsith. 

1 1.  For  Adaiii'^  foul  has  let  in  the  ^urha  of  this  world,  fo  that'if  the  l^urhaSct?.  a  ftrange  ""  Or  might, 
child,  it  rifes  againft  it  inftantly,  and  deftroys  it :  It  continues  only  fo  long  as  the  inward  ^S^!^^^  '^° 
Spirit  can  f-ibdue  and  overpower  the  outward.  '^[^2^  Ihape'^'  ' 

12.  And  this  °  Form  is  called  Necronancyy  a  Tranfmutation,  where  the  inward  over-  "  Kind,  or* 

powers  the  outward,  for  it  is  natural;  and  we  underftand,  that  when  ^  we  fhall  all  be  manner  or 

ch.angedj  that  change  wiU  be  made  thus  by  the  fame  Ttirba,  which  has  the  ßrft  Fiat  in  it.    P°)!:'^' 

*G  2  1-100^15.51, 


5  2  ^Je  Sixth  ^sßion  Anfivereci» 

13.  For  the  hotly  Is  Sulphur,  and  fticks  in  the  Tindture,  and  the  Spirit  drives  forth  the 

Tinfture  :  now  if  the  firft  ground,  vi%.  the  foul,  wholly  confenteth  to  it,  then  the  foul  can 

<  Form.  make  another  ■*  manner  of  Image  in  the  Sulphur,  but  the  Devi!  readily  mingles  himfelf 

therewith,  for  it  is  the  Wonder  of  the  Abyfs,  over  which  he  is  Lord. 
*  Note,  the         i^_   You  mud  underftand,  that  the  earneft  *vvill  (vt'hich  otherwife  is  called  Faith)  can 
power  0  ^.h.i   j^  great  things  with  the  Spirit  j  the  Will  can  change  the  Spirit  itfelf  into  another  forna, 
as  follows. 

The  Second  Poiver  of  the  Will  of  the  Soul. 

15.  If  the  Spirit  were  an  Angel,  the  Similitude  of  God,  yet  the  will  can  make  it 
'  A  wicked  '  a  proud  ftubborn  Devil ;  and  alfo  make  a  Devil  an  ^  Angel,  if  it  finks  itfelf  into 
^^"-  Death,  into  Humility  under  the  Crofs,  and  cafts  itfelf  into  the  Spirit  of  God,  and  fo 
God  Boo'k  ^^^''"''^5  to  his  government,  then  it  finks  into  the  Eternity,  out  of  the  Source  into  the 
of  the  three  fti'l  Nothing,  which  is  yet  All  -,  and  fo  it  is  in  the  beginning  again  where  God  created 
Principles,      it,  and  the  Word  Fiat^  which  keeps  the  Image  of  God,  receives  it  agairu 

cap.  15.  V.  64. 

The  Third  Power  of  the  Spirit^  or  Will  of  the  Soul. 

16.  And  then  alfo,  thirdly,  the  Spirit  of  the  Soul  has  power  to  enter  into  another 
Man,  into  his  marrow  and  bones,  'Siz.  into  the  Sulphur  •,   and  to  introduce  the  l^v.rba 

«  Or  wicked,  into  him  if  he  be  '  falfe,  fo  far  as  every  one  is  not  armed  with  the  Spirit  of  God,  but  is 
-  Or  the  be-    found  naked  in  the  Spirit  of  this  world,  as  may  be  feen  by  "  Witches. 

witching 

Sorcerers.  The  Fourth  Powcr  of  the  Will  of  the  Soul. 

17.  And  fourthly,  it  has  fiich  power,  if  it  be  the  child  of  God,  that  it  can  lead  tlic 
Tiirba  captive,  and  can  pour  it  out  upon  the  houfe  of  the  wicked,  as  Elias  did  the  Fire, 
and  Mofes  before  Pharaoh  ;  for  it  can  throw  down  Mountains  and  break  Rocks. 

=■  Or  liable  to       1 8.  This  you  muft  underftand  to  be,  fo  far  as  that  thing  is  ''  capable  of  the  Turba,  by 
the  Turba.      awakening  the  wrath,  then  it  is  poffible  ;  but  if  not,  and  that  the  Spirit  of  God  be  in  a 

thing,  then  it  cannot  be,  for  it  would  pour  water  upon  the  Turba  of  the  Fire,  which  would 

then  be  as  it  were  dead,  and  its  power  would  lie  in  derifion. 

19.  And  therefore  Heaven  is  a  Middle  between  God  and  Hell,  viz.  between  Love  and 
Anger,  and  was  created  out  of  the  midft  of  the  v/aters,  fo  that  the  Devil  cannot  rule  with 
his  "Turba,  the  water  turneth  his  purpofe  into  derifion,  as  the  falfe  Magic  and  blinding 

?  Or  nullified.  Inchantments  are  ''  drowned  in  the  water. 

The  Fifth  Power  of  the  Will,  or  Spirit  of  the  Soul. 

20.  And  fifthly,  the  Spirit  of  the  Soul  has  fuch  power,  that  it  may  and  can  feek  all 
Wonders  that  are  in  Nature,  viz.  all  Arts,  Languages,  Building,  Planting,  Deftrudtion, 
Knowledge  :  It  can  command  the  ftarry  Heaven,  as  Joßua,  when  he  commanded  the 

*Jo[h.  10. 12.  ^  Sun,  and  it  ftood  ftiil  ;  ^nd  Mofes  the  Sea,  and  it  ftood  up-,  alfo  he  commanded  the 
Darknefs,  and  it  came  :  it  can  make  an  Earthly  Life,  as  Mofes  made  the  Lice  and  Frogs^ 
thi  HoT''^  °^  ^'^°  Serpents  and  other  VvTonders. 

Ghoft.  21.  It  has  Death  in  its  power,  fo  that  it  can  overpower  that ;  if  it  rides  in  the  "  Cha- 

''  y:x..  the       riot  of  the  Bride.     It  can  bridle  and  overcome  the  Devil,  if  "  it  be  in  God  :  there  is  no- 
\J\\\  or  Spirit  thing  can  be  named  that  it  cannot  fubdue. 

ot  the  Soul.  22.  Only  underftand  it  right,  the  foul  has  fuch  a  power  from  its  original,  and  it  had 

iffordf  ^'  °^  ^^^^  had  ability  to  ^  fend  forth  fuch  a  Spirit  out  of  itfelf,  if  it  had  not  let  in  the  Great 


TJie  Sixth  and  Seventh  ^efHons  Anfwered.  .53 

^'Turla  into  itfelf,  which  now  gives  the  flop  •,  unlefs  the  Holy  Ghoft  rides  upon  its  Cha-  <!  ^„^^^  y,,. 

riot,  as  it  did  in  Mofes  and  Elias^  and  in  all  the  Prophets,  alfo  in  Chrift  and  his  Dilci;-  '■■(t- 

•pies,  and  always  ftill  in  the  *  Holy  Children  of  God ;  they  all  have  this  Power;  they  can  »  Note,  the 

raife  the  Dead  and  heal  the  Sick,  and  expel  all  Difeafes  -,  it  is  natural,  the  Spirit  only  Soul  muft 

•rules  therewith  over  the  Turba.  "''■'''  *"■'.'-  ''^'^ 

23.  But  it  has  this  for  an  objedion,  that  the  foul  knows  well,  whether  it  has  made  any  jgfilsauift 
compaft  with  the  Devil,  and  whether  he  has  any  thing  to  do  with  it ;  it  will  not  go  naked,      ■.•      '  ■"'  '"^ 
except  the  Spirit  of  God  drives  it,  and  except  it  has  him  for  a  fhield,  left  the  lubtilty  of 

the  Devil  fhould  infinuate  itfelf. 

24.  It  does  no  '  Wonder,  except  the  Spirit  of  God  '  ftirs  it  up  j  it  attributes  the  power  'Or Miracles. 
to  God,  and  gives  him  the  Glory  ;  it  does  as  an  humble  Child,  and  ftandeth  ftill  under  [  Or  awakens 
the  Crofs,  and  lets  the  Devil  go  rufhing  away  over  it  •,  but  it  fprouteth  forth  in  humility  ^^' 

and  meeknefs,  through  Death  into  Eternal  Life,  and  brings  forth  much  fruit  in  patience. 

25.  And  fo  the  Devil  can  do  nothing  to  it,  it  is  as  it  were  dead  ^  to  him  ;  he  may  g  Or  before, 
make  a  ftir  and  racket  with  his  I'urba  in  the  Earthly  Life,  with  his  helpers  the  wicked     • 

men  •,  but  this  he  hath  as  a  fcorn  in  the  fight  of  Gcd :  for  he  is  a  proud  Spirit,  and 

would  be  above  the  Wonders  of  God,  but  an  humility  can  ''  bind  him.  h  Or  fubdue 

26.  After  this  manner  every  man  may  efcape  the  falfe  '  Magician^  and  alfb  the  Necrc-  i  or  Afaruj 
mancer  ;  for  no  Power  can  touch  Him  in  whom  God  dwelleth  :  and  as  Chrift  in  his 

Death  overcame  Death  and  the  Devil,  fo  alfo  can  we  in  Chrift,  for  the  Word  which  be- 
came man  dwelleth  in  us,  and  in  the  Word  we  can  rule  over  the  Devil  and  Hell;  nothing 
can  hinder  us. 

27.  And  thus  we  give  you  for  an  Anfwer  to  this  Queftion,  that  the  Soul  in  its  Ori- 
ginal is  greatly  powerful,  it  can  do  much ;  but  its  Power  is  only  in  that  Principle 
wherein  it  is,  for  the  Devil  cannot  rule  over  God. 

28.  Its  Power  is  not  given  to  it,  as  a  King  giveth  Favour  and  Power  to  a  Man,  but 
it  confifts  in  a  Natural  Right  -,  therefore  we  are  Children  of  the  Omnipotence  of  God^ 
and  inherit  his  Goods  in  the  Omnipotence. 

The  Seventh  Queftion. 
Whether  is  the  Soul  Corporeal^  or  not  Corporeal? 

i.]*"^  ^^^  ^"*^H  AT  thing  which  comes  from  no  beginning,  has  alfo  nothing: 
)h^    )^    MS^  But  if  it  be  fomewhat,  then  it  feeks  its  beginning  in  itfelf ;  for  every 
^^^T"rf«^  ^P"^^  dwells  in  the  deepeft  Abyfs  of  its "  Eßence  :  And  if  it  muft  k  Or  Being, 
i*^    u      5    5*^  make  the  EfTence  to  itfelf,  then  it  can  dwell  in  nothing  that  is  ftrange 
J^5SC     5^     55C^  ^°  ^'■'  '^"^  ^"  itfelf,  in  its  own  EfTence. 

k.^  ^k  ^k       ^'  '^^■'^"  God  created  the  Soul,  then  the  Holy  Ghoft'  clothed  it  i  Orencom- 
Vv'ith  the  Tindure  •,  for  one  part  of  the  Soul  confifted  in  the  'line-  paflcd. 
ture  ;  it  was  naked  of  itfelf,  as  the  glowing  Fire  is  ""  naked,  and  is  clothed  when  it  has  "  Without  a 
the  Tindure.  .  ^^°'^y^  "^^'  «' 

3.  But  you  underftand,  that  the  growing  proceeds  fromi  the  warmth  •,  that  is  the  ^^ 
■driver  forth  of  the  Tinflure,   it  drives  the  twig  out  of  its  root,    viz,  om  of  .its  own 
Fire,  be  it  cold  or  hot  Fire. 

4.  For  Darknefs  has  the  cold  Firefo  long,  till  it  attains  the  Anguifli,  and  then  it 


24-  •         ^^  Seventh  ilueßion  j^7ipwered. 

n  Or  Source.   I<indles  itfelf  in  the  Heat,    as  you  fee  in  an  Herb,    if  it  comes  into  another  '  Pro- 
perty. 

5.  And  thus  we  give  you  to  underftand,  that  the  Tindture  is  the  true  Body  of  the 

Soul  -,  for  the  Soul  is  Fire,  and  the  Tindure  arifes  from  the  Fire ;  the  Fire  draws  it 

'    again  into  itfelf,  and  allays  itfelf  with  it  5  fo  that  the  wrathful  fource  is  quenched,   and 

then  the  Tindture  fubfifts  in  meeknefs. 

•  Might  or  6.  For  it  has  no  Eflence  nor  °  Power  in  itfelf,  but  the  Water  is  its  Power ;  for  Water 

ability.  proceeds  from  the  meeknefs  of  the  Tinfture, 

7.  For  the  Fire  is  defirous  -,  and  where  there  is  a  defiring  of  the  Original,  there  is  alfo 
a  finding  of  the  Original :  Thus  the  Fire  finds  the  Water  in  the  Tincture,  and  turns  it 
into  Sulphur,  according  to  the  power  of  all  the  i&vzn  Spirits  of  Nature ;  and  this  is 

i  Or  the.         p  a  Water  of  Life. 

8.  For  the  Tindlure  fprings  up  in  the  water  like  a  fprout,  and  the  fire  in  the  Abyfs 
caufes  it  •,  and  fo  the  water  in  the  Sulphur  of  the  fevcn  Spirits  is  turned  into  the  Myftery ; 

«  Artanum       for  the  Great  "^  Secret,  vv'hat  God  and  the  Eternity  can  do,  lies  therein. 

9.  And  thus  the  Myftery  contains  two  forms,  'uiz.  fire  and  water,  and  changes  itfelf 
according  to  them  both,  viz.  according  to  fire  into  Red,  and  according  to  the  Tindture 

t  This  white,  into  White  :  '  this  is  a  fplendor  or  glance  of  the  tiic,  by  wliich  the  Life  may  fee  and 

know  itfelf,  from  whence  reafon  and  the  fenfes  arife  ;  and  the  IMind  is  in  the  wheel  of 

the  Anguifh  in  the  fire,  out  of  which  the  Elfences  exill. 

fOranHabi-       ]o.  And  fo  we  lee  what  the  blood  is,  -üi%.  '  a  houfe  of  the  foul,  but  the  Tindture  is 
tation.  i^g  body_ 

J  I.  The  true  foul  has  no  comprehenfible  body,  which  may  be  called  foul  ;  but  the 
body  grows  in  the  Tincture,  in  the  Sulphur  out  of  Sulphur;  that  is,  each  Spirit  of  the 
feven  Spirits  of  Nature  defires  Eflentiality,  and  that  concrete  Eflentiahty  is  Sulphur. 

12.  For  Sul  is  the  virtue  of  the  Light,  and  Phur  is  the  virtue  of  the  four  Forms  of 
the  Original  of  Nature  -,  as  is  mentioned  at  large  in  the  third  Book. 

'  Mcfch.mix-       ig.  And  thus  the  Phur  defires  flefh»  that  is,  a  '  Mais  of  fire  and  water,  and  it  is  con- 

ture,  or  con-  reived  and  born  in  the  Tindlure. 

cretion,  ^^    ^^^  ^j_^^  Tindiiure  is  the  fprouting  of  the  body,  and  the  fire  is  an  Original  of  the 

Spirit,  through  the  Tindure  ;  for  the  Spirit  of  the  foul  takes  its  Original  in  the  Tindture, 
which  then  figures  the  true  Image  according  to  the  Image  of  God,  that  is,  according  to 
all  the  three  Principles :  For  in  the  Fire,  the  foul  is  no  fimilitude  of  God  ;  bur  in  the 
Spirit,  it  is  the  Image  of  God. 

15.  For  the  firft  foul  was  incorporated  with  the  Divine  ElTentiality  together  in  the 
Tindture,  fo  that  it  had  the  Divine  Body  in  the  Virgin  of  Wifdom,  in  which  the  Tinc- 
ture ftandeth,  v/hich  is  the  Angelical  Image. 

1 6.  And  fo  we  anfwer  you,  that  as  to  the  foul  only,  befides  the  Spirit,  it  is  a  Glebe 
of  Fire,  with  a  Fire-eye,  and  a  Light-eye,  which  turn  Back  to  Back,  one  within  another, 
as  the  wheel  in  Ezekiel^  that  could  go  on  all  fides  ;  though  Babel  has  contrived  anodier 
meaning  about  it,  but  a  blind  one  without  Spirit. 

17.  'But  as  to  its  Tnndlure  proceeding  from  the  Light,  which  exifts  out  of  the  Fire 
»  The  Soul,  and  Light,  "  it  is  a  Spirit,  in  which  the  Original  of  the  Soul,  and  of  the  Spirit,  cannot 
'Runout.      prrt  ahmder  in  Eternity:  It  is  an  Eternal  band,  and  when  the  blood  "*  is  gone,  and 

the  body  dies,  then  tliat  band  remains  in  Eternity. 

18.  As  to  the  Soul  onlv,  the  body  belongs  not  to  the  Eflence  of  the  foul,  they  are 
tv/o  fcvcral  Eficnces ;  for  the  body  is  the  Looking-Glais  and  the  dwelling  houfe  oi  the 

y  lnl:crtnnre,  Soul,  alfo  its  ^  proper  portion  ;  and  it  is  alio  a  caufe,  that  the  meer  Soul  alters  the  Spirit 
cr  Püi.eiTion.    according  to  the  luft  of  the  body,  or  of  the  Spirit  of  this  world. 

i^.  Whereby  the  Image  in  the  Spirit  is  altered,  altogether  according  to  wlut  is  c,on- 


Hie  Seventh  and  Eighth  ^eßions  Anfiversd.  55 

taine3  in  the%Vin,  which  the  Soul  lias  ^  brought  out  of  tlie  Center  of  Fire,  alfo  out  ^  Or  created, 


of  the  Wrath  into  the  Light,  and  all  according  to  the  Imagination.  °^  formed. 

2Q. .  And  .we  give  you  to  underftand,  that  the  Spirit,  *  while  it  ftays  here  in  the  body,  'Or  in  this 
can  alter  itfelf ;  which  is  done  without  its  knowledge  by  the  Imagination,  viz.  by  the  }^m&Qi  the 
dffire  of "  Luft,  fo  that  the  Defning  figures  fuch  a  form  in  the  Will  of  the  Soul,  as  the  i,  Lyii.fm-ht. 
Luft  is  either  to  evil  or  good. 

^ai.  Andve  further  fay,  that  the  meer  Soul  is  not  corporeal,  but  in  its  Tin6bure  a 
body  grows,  whether  it  be  a  heavenly  or  a  hellilli  body;  and  yet  it  is  not  a  body 
which  can  be  comprehended  outwardly,  but  a  virtual  body,  the  Divine  body,  Chrift's 
heavenly  body,  the  heavenly  flefli,  which  he  giveth  us  to  eat  in  his  'Teftament.  '^  The  Lord's 

22.  It  is  fuch  a  body  as  the  Turba  cannot  touch  or  apprehend,  it  is  immortal  and  Supper. 
Üicorruptibl'e,  comprifed  in  nothing  but  only  in  the  Noble  Tincture,  which  is  without 

"  EflTence,  or  IMateriality -,  and  this  body  is  incomprehenfible  to  the  outward  flefh.         "iCrfubaance. 

23.  But  the  outward  Spirit,  (if  the  foul  does  not  hinder  it,  but  lets  it  in,)  brings  its 
Imagination  into  it,  and  fpoiis  it,  fo  that  another  ftrange  Image  comes  to  be  in  the 
Spirit,  in  the  Tinfture,  according  to  the  contents  of  the  Luft  :  as  the  Covetous  comes 
to  be  a  Wolf,  the  Envious  a  Dog,  the  Proud  a  Horfe,  Peacock,  or  other  Beaft ;  alfo 
Toads,  Ad'ders,  Serpents,  and  other  Worms,  and  creeping  things  :  Now  God's  Spirit 
receives  not  their  Images,  fo  long  as  they  continue  fuch. 

24.  And  therefore  Chrift  faid.  Ton  muß  be  born  anew  cf  Water  and  of  the  Spirit,  if 
you  vsould  fee  the  Kingdom -of  God:  and  therefore  God  became  Man,  and  brought  the 
Divine  Image  again  into  the  Tindure  of  the  Soul,  when  it  was  fpoiled  in  yida»! ;  fo 
that  now  we  muft  be  born  anew  in  Chrift,  if  we  will  fee  God. 

25.  And  this  is  done  by  the  Imagination,  or  Faith,  for  Faith  is  an  eating  of  the 
Divine  Body,  and  every  body  grows  by  eating, 

26.  And  the  New  Birth  is  riot  at  all  after  fuch  a  manner  as  Babel  teaches,  her  mat- 
ters are  only  as  it  were  a  Looking-Glafs  of  the  true  way  to  God ;  but  that  Glafs  muft 
be  broken,  for  Mofes's  vail  is  gone  -,  we  fliall  fee  henceforward  with  clear  Paradifical 
Eyes ;  we  mean  the  Children  of  God. 

The  Eighth  Qiieftion. 
After  what  Mangier  does  the  Soul  come  into  the  Body  of  Man  f 

j.  ?*'J;!49<*>6|^  Y  beloved  friend;  I  underfland  this  Queftion  to  be  meant  concern- 
i^  .^,*,^  ^  ing  its  Propagation ;  for  Mofes  tells  you  how  it  came  into  Adam,  and 
^^  A/r  ^^^  ^^  \\'i.^'i&  declared  that  before  :  But  if  you  alk  concerning  its  Propa- 
^  ^  u  '^  gation,  how  it  comes  into  a  child  in  the  °  Mother's  womb,  '  we  muft  «  Or  bo<^y  of 

C^^'^^r^P  put  on  another  habit.  the  Mother. 

£^-5M*>e¥X       r  ^,°"  ^"^"^  T^'"-"- ''  ^""'"  i"  °"'  "^''^  ^°°^'  -'''tJ  punctually  ^^^_ 
and  at  large,  with  many  Circumftances  concerning  its  rropagation  ; 

how  Adam  was  created  one  Image,  he  was  both  iVlan  and  Woman  before  Eve,  he  had 

both  the  Tindure  of  the  fire,  and  of  the  water,  that  is.  Soul  and  Spirit,  and  he  fliould 

have  brought  forth  his  fimilitude  out  of  himfelf,  an  Image  ^  of  himfdf,  out  of  him-  g  After,  or 

felf,  by  his  Imagination  and  his  own  Love  ;  and  that  liii  Vva;  able  to  do,  wiihotit  rending  according. 

of  the  body.  4 


S6 


!■  Might  01- 
ability. 

'  Proba,  or 
Temptation. 
*  In,  01  as  to, 
or  with. 


'  Generate. 


"  Inability, 
Or  weaknefs. 

'  Or  framed, 
cr  built  a  wo- 
man with 
thera. 
«  Or  Skull. 

©e 


•  Note,  how 
the  Soul  is 
before  the 
conception. 
f  Or  Being, 
or  Subftance. 

•  Or  breed- 
ing. 

'  Hammered 
by  the  Smith, 
Or  the  Faber 
has  ftruck 
Fire. 

fRule,    or 
Regimen,  or 
Influence. 
'  Or  Bcund, 
Term,  Goal, 
or  End. 

•  Maßulhie. 
"  Feminine. 
1  .iL  extra, 
01  externally. 
'•  VVork-ma- 
!ter.  Work- 
man 5   or 
Miilth. 


*The  Eighth  ^eßion  Anßsjered, 

%.  For,  as  we  have  mentioned  before,  the  Soul  had  "  power  to  change  the  body  into 
another  form ;  and  fo  alfo  it  had  power  to  bring  forth  a  Twig  out  of  itfelf,  according 
to  its  property,  if  Adam  had  flood  out  in  the  '  Trial. 

4.  But  when  he  imagined  ^  according  to  the  Omnipotence,  and  let  in  the  Spirit  of 
this  World  into  the  Soul,  and  the  Serpent  into  the  Tindture,  and  took  a  longing  in 
himfelf  after  the  Earthly  Fruit,  to  eat  of  evil  and  good,  then  alio  his  Tindure  con- 
ceived fuch  an  Image  as  was  half  Earthly,  viz.  a  Monfter,  into  which  alfo  the  'Turba 
then  inftantly  infinuated  itfelf,  and  fought  the  limit. 

5.  And  fo  the  Noble  Image  was  found  in  the  Earthly,  and  then  Deflruftion  and 
Death  began,  and  Adam  could  not  '  bring  forth,  for  his  Omnipotence  was  loft. 

6.  And  would  indeed  have  ever  been  loft,  if  the  Heart  of  God  had  not  inftantly 
turned  itfelf,  v/itli  the  word  of  the  Promife,  \r^\.o  Adanf^  Soul-,  which  fo  preferved  it, 
that  its  Image  muft  perilli,  and  the  Soul  muft  fink  down  with  the  Heavenly  body, 
through  death  into  the  new  Life,  where  its  Spirit  will  be  renewed  again. 

7.  And  thus  Adain  in  ""  impotence  fell  afteep,  and  then  the  fecond  Creation  began  ;- 
for  God  took  the  Tinfture  of  the  Water,  as  a  twig  out  of  Adam's  Soul,  and  a  Rib. 
out  of  Adam,  and  half  of  the  Crofs  that  was  in  Adam,  and  "  made  a  woman  of 
them. 

8.  As  you  know  that  the  Woman  has  the  one  half  Crofs  in  her  °  Head,  and  the 
Man  the  other  -,  for  in  the  Head-,  in  the  Brain,  dwelleth  the  Soul's  Spirit,  out  of  which 
God  hath  taken  a  Branch,  viz.  a  Child  out  of  Adam's  Soul's  Spirit,  and  given  it  to 
the  Woman. 

9.  And  he  has  given  the  Tinflure  of  the  water  to  her,  that  flie  fiiould  not  bring  forth 
Devils  i  and  the  Man  has  the  Tinflure  of  Fire,  viz.  the  true  Original  of  Life. 

10.  And  therefore  the  woman  has  gotten  the  Matrix,  viz.  the  Tinfture  of  Venus j. 
and  the  Man  has  the  Tindlure  of  Fire :  underftand,  the  woman  has  the  Tindure  of 
Light,  which  cannot  awaken  Life ;  the  Life  rifes  in  the  Tindure  of  Fire. 

11.  And  fo  it  cannot  be  otherwife  now,  but  that  they  muft  propagate  as  Beafts  do, 
in  two  feeds,  the  Man  foweth  Soul,  and  the  Woman  foweth  Spirit ;  and  being  fown  ia 
an  Earthly  Field,  it  is  alfo  brought  forth  after  the  manner  of  all  Beafts. 

12.  Yet  neverthelefs  all  the  three  Principles  are  in  the  feed,  but  the  inward  cannot 
be  known  by  the  outward :  For  in  the  feed  the  *  Soul  is  not  living ;  but  when  the 
two  Tindurcs  come  together,  then  it  is  a  whole  ''  Eflence :  For  the  Soul  is  EfTential 
in  the  feed,  and  in  ''  the  Conception  becomes  fubftantial. 

13.  For  fo  foon  as  the  Fire  is  '  ftruck  upon  by  Vulcan.,  the  foul  is  wholly  perfed  in  the 
Efience,  and  the  Spirit  goes  inftantly  out  of  the  foul  into  the  Tindure,  and  attrads 
the  outward  "^  Dominion  to  itfelf,  viz.  the  Stars,  together  with  the  Air. 

14.  And  then  it  is  an  Eternal  Child,  and  has  the  corruptible  fpirit  alfo  with  the  Turla 
hanging  to  it,  wlilch  Adam  took  in  by  his  Imagination. 

15.  Then  inftuntly  the  fTz^r^?"«  feeks  the  Timit  in  the  Spirit  of  this  world,  and  will 
enter  into  the  limit ;  and  fo  foon  as  the  foul  has  its  life,  the  body  is  old  enough  to  die  : 
Alfo  many  a  foul  perifnes  in  the  Eflence,  while  it  is  in  the  Sulphur  in  the  feed. 

16.  But  thar  you  may  perceive  that  the  Man  has  the  Tindure  of  the  Fire,  and  the 
Woman  the  Tindure  of  the  Light  in  the  V\''ater,  viz.  the  Tindure  of  Venus,  you  muil 
obferve  the  eager  Imagination  of  both  towai*d3  one  another  ;  for  the  iced  in  the  Eflence 
eagerly  feeks  the  life,  the  ''Man's  in  the"  Woman's  in  Venus.,  and  the  Woman's  in  the 
Fire,  in  the  Original  of  Life  ■,  as  we  have  very  clearly  demonftrated  it  in  the  third 
Bock,  and  therefore  we  refer  the  Reader  thither. 

1 7.  And  \vc  an^vver  here,  that  the  Soul  comes  not  at  all  into  the  Body,  or  is  breathed 
into  it  >■  troin  without,  but  the  three  Principles  have  each  of  them  its  own  ^  Artificer; 

one 


7^^  Ni7ith  cmd  Tenth  ^eßiom  Anjhtred.  57 

•on« '  worketh  Fire  in  the  Center,  and  the  other  makes  Tinfture  and  Witer,  and  the  '  Forgt-s  or 
third  makes  the  Earthly  "  Myßerium  Magnum.  b  QytzK.  M\- 

i8.  And  yet  it  is  not  any  new  thing,  but  the  very  feed  of  Man  and  Woman,  and  is  ß^y^, 

only  '  conceived  in  the  mixture,  and  fo  only  a  Twig  grows  out  of  the  Tree.  '  Or  bred 

forth. 

The  Ninth  Queftion. 
Which  Way  does  the  Soul  unite  itfelf  with  the  Body  f 

r.  )*'^Qs5;ö^^"^  T  is  explained  before,  that  all  the  three  Principles  are  in  one  another, 
'^ji  o$»o5o  S(t>3(  and  they  generate  a  Child  according  to  their  fimilitude,  and  are  all  in 
^  #  #  ^  °"^  another,  till  the  Ttirba  deftroys  the  body  ;  and  then  the  foul  is 

^  #      I     ,gs  ^  in  the  inward  body,  viz.  in  the  Divine  body  -,  or  if  it  be  falfe,  in 
C-^  0^0  C$0  »-§  ^'^^  'Turba,  which  gives  a  body  to  it,  according  to  the  Imagination  i 
^"5*rW\^^\^  3^1  according  to  the  abominations  it  has  committed. 
^^CWi^0;9ijK       ^    ^j^^  g^^j  ^^^j^  .^  ^j^^  j^j^^^  Qf  ^^^  ^g^j.^^  jj^g^g  jj  has  its  Seat 

and  Original ;  the  outward  water  and  blood  mingle  themfelves,  but  it  docs  not  wholly 
receive  the  water  of  the  blood,  but  it  is  captivated  by  the  Imagination. 

3.  It  receives  indeed  naturally  the  inward  water,  but  it  receives  not  the  Majefty  with 
the  Tinfture  of  the  Light,    but  only  by  the  Imagination  -,    therefore  many  times  a 

Child  is  more  ^  blefled  than  one  that  is  old,  who  °  has  the  Devil  for  his  Gueft.  "•  Or  in  a  bet- 

4.  But  there  are  not  many  born  '  Holy,  except  only  from  good  feed  ;  and  yet  many  ter  condition, 
times  a  wrathful  Turba  infinuates  itfelf,  according  to  fome  powerful  Conftellation  ;    as  it  jj,°'j^g^|j°"" 
is  feen,  that  honeft  parents  many  times  have  ^  wicked  Children,  but  God  knows  who  f  Qj.  I'^n^^. 
are  his.  _  e  Or  Evil. 

5.  You  fee  it  in  Jacob  and  Efau,  that  ftrove  in  their  Mother's  *  womb  ;  alfo  in  Cain  h  OrBody. 
and  Abel  j  in  Ifaac  and  Ifmael;  and  many  others. 

The  Tenth  Queftion. 

Whether  is  the  Soul  Ex  Traduce,  and  propagated  after  a  human 
bodily  Mariner  \  or  every  Time  new  created-,  and  breathed  i?ifr(mi 
God? 

i.  f^.ß>'^^{^~A  VERY  much  wonder   what  kind  of  Undcrflandlng  and   Philo- 

Sl€-Jt)l  ^^  kj«    fophy  the  world  now  has,  that  it  cannot '  refolve  this  ;  yet  I  do  not  =  a.^y.ir... 
^)^^j^^    '^^'^"^^  y°"  '  ^^^  ^  know  fuch  queftions  are  agitated  by  thofe,  that 
^^W      5^:^    account  themfelves  learned  Doftors  in  the  Schools  and  ITnivciTities, 
^"*1^^^?**^    who  make   great  difputations  about  it.     I  cannot  but  wonder  at 
^^t^^SlLM    ^^  proud  blindnefs,  that  there  is  no  knowledge  at  all  of  God  in 

^  Reafon.  ,  ^nw^,  d 

.2.  Now  therefore,  ye  wife  men,  behold  yourfelves  what  you  are,  and  what  you  un-  th.-out'Si,vLi 

derftand  ;  you  underftand  even  nothing  of  the  Myftery,  how  will  you  then  be  teachers  r  Man, 

*H 


58  Th  Tenth  and  Eleventh  ^sßions  Anfwered, 

le  were  better  for  you  to  carry  a  Sliepherd's  Crook  in  your  hand,  than  to  put  ori  the  gar- 
ment of  Chrift. 

3.  O  !  you  Hull  give  an  account  for  your  feducing  of  the  world  ;  and  yet  you  vaunt 
'Ormight.or  yourfdves,  as  if  ye  were  God,  and  arrogate  Divine '  Power  to  yourfelves :  Take  heed 
Authority,  what  you  do  i  you  fhall  fee  againll  whom  you  have  "'  kicked  :  I  fear  you  are  for  the  moft 
J'^fJi^™'  part  of  you  in  Babd ;  awake,  it  is  Day. 

4.  To  you,  my  beh)ved  friend,  I  give  this  Anfwer  :  That  the  Soul  is  not  every  time 
» Or  twig  new  created  and  breathed  in,  but  is  propagated  after  a  human  manner,  as  a  "  branch- 
fpniigs.         grows  out  of  a  Tree,  or,  as  I  may  better  render  it,  as  a  man  fets  or  fows  corn  or  feed, 

and  fo  a  Spirit  and  Body  grows  out  of  it. 
"  Or  wreft-         5.  And  this  only  is  the  Difference  ;  that  the  three  Principles  are  always  in  '  ftrife  about 
ling.  Man,  each  would  fain  have  him  -,  fo  that  many  times  a  v/onderful  Tur^a  is  introduced, 

•while  yet  he  remains  in  the  feed. 

6.  But  if  the  Parents,  both  Father  and  Mother,  have  their  Souls  clothed  with  Chrift's 
'Matt.  7. 18.  flefh,  the  Divine  Eflentiality,  then  it  cannot  be:  For  Chrift  faith,  ^a  good  Tree  cannot 
■»  Or  by.         bring  forth  evil  Fruit ;  yet  the  Turba  in  time  can  enter  in  ■•  with  the  Reafon. 
'Matt.  7.10.       7.  So  a\^o'  an  evil  Tree  cannot  bring  forth  good  Fruit ;  that  is,  if  both  the  Parents  be 

evil,  and  held  captive  by  the  Devil,  then  an  evil  Soul  is  fown  -,  but  the  Principles  cannot 

yet  judge  it,  nor  the  Ttirba  neither  :  It  is  indeed  an  evil  Child,  yet  if  it  turns,  it  may, 
f  In  •vtrlum     with  the  Imagination,  enter  into  the  ^  Word  of  the  Lord. 

Domni.  8.  But  it  is  rare,  and  feldom  comes  to  pafs,  that  a  black  Raven  becomes  white;  but 

'  One  parent  where  there  is  but  '  half  in  half,  there  it  may  more  eafily  be  done ;  but  however  it  is 
good,  the  poflible,  it  may  very  well  be  :  God  caftcth  no  Soul  away,  unlefs  it  cafts  itfelf  away ; 
other  evil.      every  Soul  is  its  own  Judgment. 

*  Goods,  g.  Connder  this,  ye  evil  Parents  -,  you  gather  °  money  for  your  Children ;  get  them 

Riches.  good  Souls,  that  is  more  neceflary  for  them. 

The  Eleventh  Qu  eft  ion. 

How  and  where  is  the  Soul  feat  cd  vi  Man  f 

"Or  wkfiout  I.JW^-^^^'^*^  TH  ING   which  Ms   unfearchable,    and   yet  feeks  and    makes  a 

Ground.  >  ij5(  ^^  ^  <(    ground  in  itfelf,  that  has  its  Original  and  Seat  in  its  firft "  Concep- 

1  Forming, or      ^  ^^JK^^  ^    ^^^^^  v/here  it  conceiveth  itfelf  in  itfelf,  therein  is  its  limit,  viz.  in 

p^aion.'^or'      ^  M  ^  5^  ^    ^^^  ™^^  innermoft,  and  it  goes  forth  out  of  itfelf,  and  feeketh  for- 

coinpreiien^         \  w  ^^  w  ^    wards,  where  then  it  always  makes  one^Glals  according  to  the  other, 

''iof>.  t  ^W"      5    ""^^1  'i^  ^"'^^  ^^^  ^""^  again,  viz.  the  unfearchable  limit. 

blan« '""'         s*-'*-^^'^'*'-^         2.  Thus  aUb  is  the  Soul ;  it  is  in  God '  conceived  in  the  ^  Heart, 

-  Or"ormed.  and  the  Word  which  compriled  it  was  in  die  Heart,  viz.  in  the  Center  ;  and  fo  it  con- 

"  Or  Sen,  or  tinued  in  the  Figure  and  in  the  Seat,  as  it  was  comprehended  by  the  Fiat  •,  and  fo  it  is 

Word.  ftiii  a-  this  Day. 

^Orfplendor.       ^_  j^  ^^^^\\^  \^  j]-,pgg  Principles,  but  the  Heart  is  its  Original ;  it  is  the  inward  Fire  in 

v^/ o""hd-    the  Heart,  in  the  inward  blood  of  the  Heart ;  and  the  Spuit  of  it,  wh.ich  has  a'  glance 

lo'v'j;it  of"     from  the  Fire,  is  in  the  Tinftiare  ;  for  it  is  clothed  with  the  Tmfture,  and  burns  in  the 

the  Hci;rt,       Heart. 

pr^urdia.  ^j^j  the  Spirit  moves  upon  the  Heart  inthe''borom  of  the  Heart,  v/here  both 

6 


The  Elcvmih  Mnd  Tivelßh  ^eftiom  Anf-jcereih  59 

Princlpks  part  themfdvcs  •,  and  it  burns  in  the  Tiniflure  as  a  biimftone  Lißlit,  and  dlf- 
fufes  itfelf  abroad  into  all-  the  members  of  the  whole  body  \  for  the  '1  uxlure  goes 
through  all  the  members. 

5.  But  the  true"  Fire- Smith  in  the  Center  fitteth  in  the  Heart,  and  governs  wif.h  the  '  Iryii-.fahr. 
Spirit  in  the  Head,  where  it  hath  its  Counfel-houfe,  ^72;.  the  mind  and  '  fcnies  •,  alio  the  /  w/.-r-w. 
five  chief  Counlellors,  viz.  the  ^five  fenfcs,  which  exift  out  of  the  five  Si)iriti  of  the  .^J'^'"^'^ 
Original,  as  we  have  declared  in  our^tliird  Book,  and  in  our  '  fccond,  and  aiib  in  our  g^oi- oatwai-d 

^firll.  _  fenies. 

6.  The  foul  is  indeed  feated  in  tlie  inward  Principle,  but  it  rules  alfo  in  the  outward,  ""  JhieefolJ 
•oiz.  in  the  Stars  and  Elements ;  and  if  it  be  not  an  Aps,  and  luffers  itfelf  to  be  c;ipti-  Y^-  ^  ;. 
vated,  it  has  power  enough  to  rule  them ;  and  if  the  foul  finks  itfelf  down  into  God,  cip]«! 

the  outward  muft  be  obedient  to  it.  1=  Aurora. 

7.  And  if  it  comes  again  into  the  outward,  riding  upon  the  Chariot  of  the  Bride, 
and  fo  has  the  Holy  Gholl  for  an  affiftant,  no  aflault  of  the  Devil  is  of  any  confetjuence, 
it  deltroys  his  neft,  and  drives  him  out,  and  he  muft  ftand  in  fcorn  and  fhanie. 

8.  And  this  is  our  Anp-doer  to  this  Qiieftion  j  it  muft  not  be  fo  underftood,  as  if  when 
a  man  is  beheaded,  and  fo  his  blood  gufties  out,  and  the  outward  Life  periflies,  that  this 
Teaches  the  foul  and  kills  that  i  no,  it  lofes  '  one  Principle  indeed,  but  not  the  "  Elfcnce  '  m,.  the 
of  that  Principle ;  that  follows  it  in  the  Tindure,  in  the  Spirit,  as  a  Ihadow.  third  Princi- 

9.  For  the  outward  Eflence  reacheth  not  the  inward  in  the  foul,  but  only  by  the  ima-  P^^- 
gination  :  there  is  nothing  elfe  in  this  world,  no  fire,  nor  fvvord,  that  can  touch  the  foul,  works"'^^ 
or  put  it  to  Death,  but  only  the  Imagination  ;  that  is  its  poifon. 

io.  For  it  originally  proceeded  from  the  Imagination,  and  remains  in  it  eternally. 

Tlie  Twelfth  Queftlon. 
^QFw  is  tie  Soul  enlightened^  and  "what  is  the  Illumination  of  it  f 

1.  ^A^^h^^O^  E  muft  confider,  that  if  tlie  Sun  v/as  taken  away  out  of  this  world, 
Ä&&Ä&  ^  that  all  things  would  be  in  Darkncfs,  and  then  outward  Reafon  would 
^  ^  #  ^  ^^7'  "^^  ^^  ^"  '^'^'"^  Death  and  in  the  "  wrathfulnefs  of  the  cold  j  and  "  Or  biaer- 

^^  ^  £  "  ^^^^^  ^'^  indeed.  *  ."^J?.; 

|3  §§#§#  v^       2.  Now  obferve,  my  beloved  mind,  and  confider  with  thyfelf,  jjghfof  die 
jjj^jjS^^jAijjjä!^  when  thy  body  perifties,  and  fo  thy  fpirit  lofes  the  *  Sun  ;  how  canft  Sun. 

thou  then  enjoy  the  Light  ?  and  wherewith  wilt  thou  fee  .''  In  fmipli-  i"  Gives, 
city  we  put  thee  ia  mind  of  this,  that  thou  mayeft  confider  it.  makes,  &r 

3.  That  thing  which  confifts  in  the  Eternal  Liberty,  if  it  always  enters  again  into  the  "or  Beln? 
Eternal  Liberty,  it  has  no  darknefs,  for  it  dwells  in  Nothing  that  •"  affords  darknefs :  it  orEfler.ce. ' 
is  free  as  the  Eye  of  God,  which  beholds  itfelf  through  a  ''  fubltance.  '  Matters,  or 

4.  When  that  imagineth  after  any  thing,  in  Luft,  then  the  will  entereth  into  that  thing,  ■^"''"5'^-., 
which  the  Defiring  Luft  itfelf  makes  ;  and  this  receives  the  will  into  itfelf,  and  overlha-  ^.^  our^owi"* 
dows  it,  fo  that  it  dwells  in  darknefs,  and  can  have  no  light,  unlefs  it  goes  fordi  again  out  „et.  Hab.  i. 
of  that  thing  into  the  Liberty.  i6. 

5.  Thus  we  give  you  earneftly  to  underftand,  that  we  have  no  Light  in  all  our '  aftairs  ^'°^^'  f^« 
and  works,  if  we  let  our  will  enter  into  th;it  which  we  have  wrought,  by  fetting  our  heart  ^"j^j°^j  ^^ 
and  \  will  upon  the  work  of  our  own  hands,  in  Covetoufneü  \  th^n  the  foul  is  wholly  bimdaciv. 

*  H  a 


ÜO 


'  It  was  fet 
upon. 

•  Cave,  or 

hole. 

^  Void  of 

Light, 

>'  Or  reach. 


^  Or  in  two 
halves,  or 
parts. 


7%e  I'lsoelfth  ilueßion  Anßsoered. 


Or  Ihat  up. 


Note,  Pride 
is  the  fiery 
life,  and  the 
refleftion  of 
Covetoufnefs 
as  in  a  Glafs. 

J  Or  Trinity, 


'  Looking- 
Glafs,  aifoas 
a  fport. 

'  Or  Gate  of 
the  Day 

fpring  from 
on  high. 


'  In  Refigna- 

tioj!. 

•  111  icif  hood, 


blind,  and  we  have  no  light  in  us,  but  only  the  outward  Light  of  the  Sun,  which  gives 
light  to  the  outward  body  ;  and  when  that  perifhes,  then  the  ibul  is  imprifoned  by  that 
thing  '. 

6.  You  muft  here  underftand  the  fpirit  and  will  of  the  foul ;  for  the  prifon  of  the  foul  is 
a  dark  "  vale,  *  having  no  Light  -,  and  although  it  elevates  itfelf,  and  inflames  itfelf,  yet 
it  becomes  only  a  wrathful  flalh  of  fire,  and  is  like  the  Devil,  and  cannot ''  attain  the  Di- 
vine Light  in  itfelf, 

7.  The  caufe  is,  it  has  brought  abominations  into  its  "will  and  fpirit,  which  darken  the 
Spirit,  and  hold  it  captive  with  the  T'urba :  for  God's  Light  goes  not  backwards,  but  for- 
wards into  the  Eternity, 

8.  And  therefore  God's  Eye  is  "^  twofold,  {landing  back  to  back,  as  before  in  the  figure; 
one  part  goes  forwards  into  the  ftill  Eternity,  into  the  Eternal  Nothing,  viz.  into  the  Li- 
berty, 

9.  And  the  other  part  goes  backwards  into  the  Defire,  and  makes  darknefs  and  the 
Center  of  Nature  therein,  and  drives  it  to  the  greateft  anguifli  and  fharpnefs, 

10.  And  then  the  will  again  finks  out  of  the  anguilh  through  the  darknefs,  into  the  ftill 
Liberty,  and  brings  the  wrathfulnefs  of  the  mobility  and  earnefl:  fharpnefs  out  of  the  an- 
guifh  with  it. 

1 1.  In  which  fharpnefs,  the  Liberty  (when  the  will  brings  the  fharpnefs  into  it)  becomes 
a  highly  triumphing  Majeflic  Light,  which  is  called  God's  Light,  which  fhines  for  ever, 
and  cannot  be  ^  fmothered  by  any  thing,  for  it  giveth  Light  in  the  Eternal  Liberty,  and 
defires  no  more. 

12.  And  if  (as  thou  Earthly  man  perhaps  dofl  fuppofe)  God  would  receive  thy  fpirit 
Into  his  Majeftic  Light,  while  thou  letteft  in  thy  Abomination  (viz.  Covetoufnefs,  which 
has  brought  forth  Pride,  which  is  the  fiery  life  of  Covetoufnefs)  into  thy  will,  fo  that 
thy  will  fl:icketh  wholly  In  Earthlinefs ;  thou  wouldfl  darken  God's  Majefly,  and  thy  fpi- 
rit and  will  would  neverthelefs  ftick  in  Covetoufnefs,  and  burn  out  with  the  f.ery  fource 
of  the  foul,  as  a  Reflexion  in  a  Glafs,  viz,  in  Pride,  and  thou  fhouldfl  not  be  able  to 
reach  the  Majefty  of  God. 

1 3.  Nay,  if  thou  fhouldft:  fit  In  the  Crofs  of  the  Holy  "  Ternary,  and  waft:  encompafTed 
with  all  the  Holy  Angels,  yet  thou  fhouldfl  fit  but  in  the  Darknefs,  and  thy  Spirit  fhould 
fhine  but  In  the  Glafs  of  that  EfTence,  which  thou  thyfelf  hafl:  brought  into  the  Spirit. 

14.  But  if  now  the  foul  with  its  fpirit,  in  its  Image  will  fee  God,  and  behold  the  Eter- 
nal Light  in  God's  Majefty,  then  it  muft  go  in  a  twofold  way  in  this  world ;  and  then  it 
fhall  obtain  the  Eternal  body,  viz.  the  Image  of  God,  and  alfo  fuftain  the  outward  Life 
■with  the  Earthly  body,  and  then  it  fhall  bring  all  the  Wonders  (for  which  God  created  it 
in  an  outward  Life,  which  wonders  alfo  it  ought  to  awaken  in  the  outward  Life)  into  the 
inward  Life,  and  eternally  rejoice  itfelf  in  them,  and  have  them  as  a  ]  Glafs  i  and  this  is 
the  right  way  as  follows. 

7%e  exceedmg  Precious  ^  Gate  of  the  Auro7'a^ 

15.  Behold,  thou  beloved  Soul,  if  thou  wilt  attain  the  light  of  God,  and  fee  with  the 
Eye  of  God,  and  wilt  alfo  enjoy  the  light  of  this  world,  and  lliftain  thy  body,  and  feek 
the  wonders  of  God,  then  do  it  as  God  himfelf  does  it. 

16.  Thou  haft  in  thy  foul  two  Eyes,  which  are  fet  together  back  to  back  ;  the  *  one 
looks  into  Eternity,  the  '  other  looks  backward  into  Nature,  and  proceeds  forth  always, 
and  feeks  in  the  Defire,  and  always  makes  one  Glafs  after  another  :  let  it  be  fo,  it  fhould 
be  fo,  God  will  have  ic  fo. 


The  Twelfth  ^eflion  Anfwered.  6i 

17.  But  turn  not  this «  other  Eye  back  into  the  Longing,  but  with  the  Right  Eye  al-  *■  ^'i«■^  the  left 
ways  draw  the  Left  backwards  to  thee;  and  let  not "  this  Eye  with  the  will  of  the  Wonders  ^  5^j^^  j^^^  ^^ 
go  from  thee,  vix.  from  that  Eye  which  is  turned  into  the  Liberty,  but  draw  to  thee  its  EyeofNa- 
wonders  which  it  has  manifefted  and  wrought.  ture. 

18.  Let  this  Eye  feek  food  for  the  Earthly  body,  but  let  it  not  enter  into  the  food,  that 
is,  into  Covetoufnefs,  but  draw  it  clofe  to  the  feeing  Eye,  and  let  it  not  go. 

19.  But  let  the  hands  labour  and  get  food  •,  and  let  the  Eye  draw  the  Wonders  to  it, 

but  not '  Matter  -,  elfe  that  which  is  drawn  in  will  be  darknefs  to  thee.  •  Covetouf- 

20.  Let  the  Devil  roar  at  thee,  making  a  noife  before  thy  left  Eye :  he  cannot  get  in,  nefs.  Envy, 
unlefs  thou  fuffereft  thine  Eye  to  receive  in  '  Matter.  ^^^f^'  °'  ^"- 

21.  Thus,  when  thy  Earthly  body  periflies,  thou  flialt  fee  with  the  right  Eye  all  the  ^Somewhat 
Wonders  '  in  the  left  Eye,  which  thou  haft  wrought  and  found  out  here ;  and  when  the  wherein  it 
Earthly  life  is  gone,  then  thy  left  Eye  is  free  from  the  ""  Nature  of  Wrath.  trulls. 

22.  And  although  it  has  Nature,  (for  it  is  Nature  itfelf  which  awakens  and  retains  the    ^^  ^'jj^^p 
Wonders,)  yet  then  it  is  with  the  Wonders,  in  the  Eternal  Liberty :  feeing  it  hath  taken  of^Nature.  ^^ 
in  nothing  of  Matter,  therefore  it  is  free.  ">  Ephef.  2.  3- 

23.  And  Nature  with  its  Wonders,  is  a  fiery  (harpnefs,  and  takes  hold  of  the  Eternal  teW  ipuVu 
Liberty,  and  fo  maketh  Majefty  in  the  Liberty  in  the  Wonders  ;  whence  the  Right  Eye  "f^'^^- 
(which  is  as  it  were  dead  here  in  this  life)  becomes  enlightened,  and  "  rejoices  with  the  ■>  Or  folaces 
Left  Eye  for  ever,  in  the  exceeding  joyful  Majefty,  and  fees  God  with  both  Eyeseter-  itfelf. 
nally. 

24.  This  is  one  Gate.    He  that  fees  and  knov/s  this  rightly  in  the  Spirit,  he  fees  all  that 
God  is,  and  can  do-,  he  fees  alfo  therewith,  through  Heaven,  Hell,  and  Earth,  and 
through  the  Eflence  of  all  Eflences  :  alfo  it "  is  the  whole  Scripture,  whatfoever  has  been  °  Or  the  un- 
written from  the  beginning  of  the  world  hitherto ;  but  this  is  a  rare  and  precious  ■"  feeing ;  '^,^"'^'?S  of 
the  Old  Mam  knows  it  not,  he  fees  it  not,  only  the  New  Man  that  is  born  in  God.  Scriptu°e^is 

25.  But  feeing  the  weak  Mind  will  fo  hardly  underftand  us,  therefore  we  will  fet  it  contained  in 
down  more  plainly.    Behold !  if  thou  wilt  fee  God's  Light  in  thy  foul,  and  would  be  en-  it. 
lightened  from  God,  then  do  thus.  '\^l^^^'  ^'^ 

26.  Thou  art  in  the  world  :  haft  thou  an  honeft  '  calling  void  of  Deceit  ?  continue  in  ^  ^  °"'    . 
it,  work,  labour,  finifti  thy  bufmefs,  as  neceflity  requires ;  feek  out  Wonders,  both  in  !„£,,£_ 
the  Earth  and  other  Elements  ;  let  the  Art  be  what  it  will,  it  is  all  the  work  of  God  :  feek 

Silver  and  Gold  in  the  Earth,  and  make  Artificial  works  of  them  :  build  and  plant :   All 
ferves  to  manifeft  God's  works  of  Wonder. 

But  mark  this  '  A.  B.  C»  'OrLenbn, 

27.  Thou  muft  not  give  thy  fpirit  leave  to  enter  into,  and  fill  itfelf  therewith,  and  fo 

make  a  Mammon  of  it,  and  '  fet  itfelf  therein,  as  in  a  Darknefs,  elfe  it  is  but  a  fool  in  the  '  Or  make  its 
fight  of  God,  and  the  Devil's  Ape,  and  its  will  is  wholly  fixV.  therein  ;   and  fo  thy  noble  Ne't  thereiu. 
Image  is  altered  according  to  thy  Imagination  in  the  Spirit,  and  according  to  thy  will, 
which  fticks  in  Covetoufnefs,  and  fo  thou  lofeft  God's  Image. 

28.  For  that  is  Magical,  it  is  as  fubtle  as  a  fpirit,  yea  much  more  fubtle  ;  it  is  much 
more  Jlibtle  and  thin  than  the  foul  itleli  -,  it  is  as  God,  who  dwelleth  in  the  Eteriial  Liberty 
unapprehended  by  any  thing  •,  for  it  is  thinner  than  any  thing,  and  fo  is  thy  Noble  Image. 

29.  And  yet  it  confifteth  '  in  heavenly  flelh  and  blood,  and  is  an  EiTentiality  come  our  t  Orof 
of  the  Divine  Body ;  it  is  Chrift's  fielh  and  blood,  and  thy  foul  dwells  therein  ;  "  it  is  the  „  -pije  s^^a 
fire  of  the  Majefty  therein. 

30.  And  the  Holy  Ghoft  fitteth  in  the  rJeart  of  the  Image,  and  proceedeth  from  the 
Lnage  with  voices,  languages,  wonders,  founds,  and  fongs. 


^2  7^^  Twelfth  ^eßlon  Aiifwereä. 

""  Fiidifil,  ji.  If  thou  art "  uprighr,  thou  bringeft  thy  wonders  into  this  Image;  and  do  it 

ana  hncer;'.     ^],,j-  .  5^5.  ^j^y  j^.f^  y^jji  upon  the  work  which  thou  doeft,  and  confider  that  thou  arc 
God's  fcrvant  in  ti)e  vineyard  of  God,  and  labour  faithfully. 

32.  And  dircd:  thy  right  will  upon  God,  and  that  which  is  Eternal,  and  think  not 
vhylclf  k'cure  at  any  time  ;  think  that  thou  art  but  at  thy  day-labour,  and  mufl  always 
liltcn  for  the  voice,   v/hen  thy  Mailer  fliall  bid  thee  come  home, 
y  Or  leave.  2^,  Give  Reafon  no  >  room  to  lay,  this  is  my  treafure,  it  is  mine,  I  have  enough,  I 

v;ili  gather  much,  that  I  may  get  honour  in  the  v/orld,  and  leave  much  to  my  Children. 
34,  But  confider,  that  thy  Children  are  God's  Children,  and  thou  God's  fervant ; 
that  thy  work  is  God's  work,  and  that  thy  Money,  Goods,  Mind,  and  Blood  are  in 
God's  hand  •,  he  may  do  what  he  will  with  them :  When  he  calls  thee  home  to  thine  own 
Country,  then  he  may  rake  thy  labour  and  give  it  to  another. 
*  Or  leave.  35.  And  give  thy  heart  no  ^  room  to  fuffer  the  fpirit  of  thy  will  to  bring  in  haughti- 

ncis  into  tlie  Image,  but  caft  down  thy  will  continually  in  humility  before  God-,  and 
fo  thy  Image  alv/ays  enters  with  thy  will  in  humility  into  the  Müjefty  of  God ;  and  diy 
Image  is  continually  enlightened  with  the  high  Triumphing  Light  of  God. 
•Otprrceives.       36.  O!  how  chearful  is  the  foul,  when  its  anguifli  fource  of  fire  ^  tafteth  Gad's 
ȟi-frieiidh'.  Light;  how  exceeding  "  courteous  is  it  !  O!  how  it  bows  itfelf  before  God! 

37.  Thus  the  Soul  and  the  Image  in  the  Spirit  are  all  three  in  one  another,  for  they 
are  one  Eflence  according  to  the  Holy  Trinity :  My  beloved  brother,  we  ayfiver  i<3 
this  Queltion  of  yours  thus,  that  the  foul  cannot  be  any  other  way  enligluened  than 
thus,  its  Illumination  is  only  after  this  manner. 

38.  The  foul  is  in  this  world,  and  alfo  in  God;  here  in  this  life  it  is  a  fervant  of 
God's  Wonders,  which  it  fliould  open  with  one  Eye,  and  with  the  other  bring  them 
into  the  beginning  before  God,  and  itt  and  call  all  its  doings  into  God's  will,  and  by  no 
means  fay  of  any  thing  in  this  world,  this  is  mine,  I  am  Lord  of  this,  for  it  lies  if  it 
fays  fo. 

39.  All  is  God's,  thou  art  a  fervant,  and  ßiouldfl  walk  in  Love  and  Humility  to- 
wards God,  and  thy  Brother:  for  thy  brother's  foul  is  a  fellow-member  with  thy  foul, 
thy  brother's  joy  in  Heaven  with  God  is  alio  thy  joy,  his  Wonders  are  alfo  thy  Won- 
ders. 

40.  For  in  Heaven  God  is  All  in  All,  he  filleth  all,  the  Holy  GholVis  the  Life  in 
All ;  there  is  mere  joy,  there  is  no  forrow,  there  all  is  God's ;  alfo  all  belong  to  the 
Image  of  God ;  all  things  are  common ;  one  rejoiceth  at  the  power,  brightnefs,  and 
beauty  of  another ;  there  is  no  malice  or  envy,  for  all  that  remains  in  Death  and  Hell, 

41.  Therefore  ye  Eleft  Children  of  God,  who  are  born  again  in  Chrift,  take  it  into 
Confideration,  depart  from  Covetoufnefs  and  Self-will :  you  have  been  a  long  time  led 

=  Strong,  or    blindfold  in  Babel;  go  out  from  her,  you  are  called  with  a  "  fhrill  voice,  it  will  fhortly 
loudfounding  j-affe  the  Dead  ;  let  it  be  a  promotion  to  you,  that  you  may  obtain  Eternal  Joy  in  God. 
^■°'<^e-  42.  The  Spirit  fhows  plainly,  that  whatfoever  will  not  grow  forth,  together  with  the 

"  /Vi:.  the       new  fprout  which  grows  in  the  "  Mother,  (hall  and  mull  be  caft  into  the  Lake  of  Brim- 
etcrnalWord.  ftone,  with  the  Dragon's  Whore  in  Babel. 

43.  There  is  a  time  of  earnednefs  at  hand ;  and  though  thou  feeft  it  not  with  earth- 
ly Eyes,  yet  it  will  certainly  come  upon  thee  :  thou  wilt  fee  well  enough  in  thy  Death, 
what  kind  of  Judgment  this  is,  and  in  what  time,  and  under  what  furba  thou  haft  lived  j 
we  Ipeak  in  good  earneft,  as  we  ought. 


7Ze  Thirteenth  ^eßiö?i  A?ifwered*  63 

The  Thirteenth  Queftlon. 
Hqw  does  the  Soul  feed  upon  the  TVord  of  God  f 

i-)^'^^''*')*C*')^F  the  Soul  enters  thus  (as  above  mentioned)  into  the  Light  of  the 
)*  )K  )5(  )K  *(  Majefty,  and  receives  the  Light  of  God,  then  it  has  wholly  a 
1^  )is  vi^^  longing  and  lufting,  and  continually  attradls  in  its  Defire  the  Divine 
^  iA^  ifi  ^  Power,  viz.  the  Divine  Body,  intoitfelf;  and  the  Holy  Ghoft  is  the 
>  ^^*^^  W^  Power  of  God's  Spirit,  and  {o  it  obtains  the  Body  and  Spirit  of 
M^)8C*,)6C^)^  God,  and  eats  at  God's  Table  :  All  that  the  Father  hath  is  the 
Son's,  and  whatever  the  Son  hath,  that  belongs  to  his  Image. 

2.  It  eateth  God's  Flefti,  Chrift's  Flefli,  and  by  this  eating  the  Divine  Body  does 

alfo  grow  "  in  it,  ib  that  it  thus  gets  the  Divine  Body,  and  fo  becomes  God's  Child,  not  '  Or  from,  or 
only  a  fimilitude,  but  a  Child  born  in  God  out  of  his  Eflenccs,  and  lives  in  God.  °"'  °ri,"'t*"^ 

3.  When  it  hears  God's  Children  teach  and  fpeak  God's  *  word,  (even  in  this  world,)  ^L^^^  \^  ^ 
it  receives  it,  and  eats  it.  Egg. 

4.  The  outward  Man  eats  earthly  Bread,  and  the  Soul  eats  the  Bread  of  God  -,  of  *  Note,  the. 
which  Chrifl  faid,  that  he  gives  his  Body  for  Meat,  and  his  ^  Teftaments  are  nothing;  f°°^of'l'e 
clfe,  , 

5.  Indeed  we  eat  not  Spirit  without  Body  ;  for  the  Soul  is  Spirit  already,  and  defires  calls  Baptifm. 
to  have  a  Body,  and  fo  it  gets  both  Body  and  Spirit.  -     and  the  Sup- 

6.  Let  this  be  fpoken  to  thee,  O  Babek  and  fee  how  thou  manageft  Chrift's  Tefta-  \^'^  f  '''^ 
ments,  and  what  thou  teacheft ;  when  thou  fayeft  Chrift's  Teftaments  arc  Spirit  with-  nai^e^s°    *° 
out  Body,  thou  belieft  God,  and  denieft  God's  Subftantiality,  Chrift's  heavenly  Body, 

which  is  greater  than  all  things,  which  is  the  fulnefs  of  all  things,  but  in  its  own  Prin- 
ciple, 

7.  O  earthly  mouth,  thou  ftialt  not  chew  it  with  teeth :  the  Soul  has  another  Mouth, 
which  receives  it  under  the  outward  Element:  the  outward  receives  the  outward,  and 
the  inward  receives  the  inward. 

8.  The  Supper  of  Chrift  with  his  Difciples  was  fo:  the  outward  is  a  Remembrance  ; 
the  inward  is  the  fubftance;  for  the  Kingdom  of  God  confifteth  in  Power,  it  is  Magi- 
cal; not  as  a  thought  i  but  ElTcntial,  fubftantial. 

9.  The  Magia  makes  fubftance:  for  in  the  Eternal  Nothing  there  is  Nothing;  but 

the  Magia  creates  ^  v/hcre  nothing  is.  s  Something. 

10.  Now  in  God  there  is  not  only  Spirit,  but  Nature,  Subftance,  Flefti  aiid  Blood, 
Tinfture,  and  All :  this  world  outwardly  is  2.  fimilitude  of  the  inv/ard  world. 

11.  We  tell  you,  we  fpeak  what  we  feel,  fee,  tafte,  and  know,  and  not  a  FiClion  or  ''  Threeroll 
Opinion,  and  that  not  for  ourfeives  only,  but  for  your  fake,  as  one  member  is  bound  ^'^^'   '3^^- 
to  do  for  another,   that  fo  our  Joy  may  be  in  you,  and  we  alio   may  enjoy  you  again,  ;  ^.T-W/^- 
as  brethren  together  in  one  Efience :   He  that  defires  to  know  further  of  this,  let  liim  theVood, ' 
read  our  ^  third  Book,  and  there  he    Ihall  find  the  CircumiUnces,  cgmcerning  the  Meis,  Sup- 

'  Soul'b  Meal,  and  Chrift's  Teftaments.  P"-  o""  «-«ing 

of  the  Soul, 


64 


7he  Fourteenth  ^eßion  Anßvered, 


^  Subüms, 
acute,  Ol  lub- 
tle. 


Pleafure. 


■^-  Setitfelfin 
the  midil. 


«  Raw. 


»  P'iz.  the 
Turba. 

P  The  Turba. 


*!  Phur  is 
power,   mat- 
ter, or  fub- 
ftance. 

'  <V.v/  is  Spirit, 
or  Light. 
'  In  one  an- 
other. 
'  Or  body. 

"  Orvirtuous. 

^'  External 

Baptifm. 

»  That  which 

bcloiigcth  to 

Fai.h. 


The  Fourteenth  Queftion. 

Whether  is  fuch  a  new  Soul  without  Si?i  f    We  underßand  here-t  the 
propagated  Soul  in  a  Child  ?iewly  born. 

I.  )3C^?*''*^?*')^  Y  beloved  friend,  this  is  a  very  ''  deep  Quedion,  yet  you  fhall  be  an- 

k.    k.,*,JKl    JmI  fwered ;  for  the  time  of  tlie  manifeftation  is  born,  the  Day  breaks, 

f^'^^lVT     ^^  '■'^^  Night  is  paft ;  therefore  eternal  praifc  and  thanks  be  given  ta 

"     %•        i^  ^  ^°'^'  ^^^^  ^^^  again  begotten  us  to  light,  and  to  an  inheritance  that 

Sr^^vov=6^=^  never  fades  away,  and  has  received  us  for  his  beloved  Children. 

)6Cj^!tlLr«sJW(fe.)SC       ^"  ^y  beloved  friend,  you  know  well  the  heavy  fall  of  Adam,  as 

we  have  fhown  you  copioufly  in  all  our  writings,  vi%.  that  the  foul 

has  turned  itfelf  away  with  the  right  Eye  from  God  into  the  Spirit  of.  this  world,  and  is 

become  difobedient  to  God,  and  has  wholly  depraved  its  Noble  Image»  and  changed  it 

into  a  monftrous  Image,  and  has  let  in  the  Spirit  of  this  v/orld  ;  whereas  it  ftould  have 

powerfully  ruled  over  it  with  the  will,  and  not  have  let  the  foul  eat  of  evil  and  good  at 

all. 

3.  But  now  it  has  plainly  tranfgrefled  God's  '  Command,  and  has  put  its  Imagination 
into  the  Earthly  Spirit,  where  the  'Turba,  which  brought  the  Earthly  Monfter  into  its 
Noble  Image,  inflantly  took  it  captive,  and  fo  the  Turba  inftantly  fought,  and  found 
the  Limit,  in  which  the  Image  perilhed ;  and  if  the  Word  had  not  "  mediated,  or  in- 
terpofed  itfelf,  it  would  have  continued  fo  for  ever. 

4.  And  fo,  now  the  Turba  is  once  feated  in  the  Earthly  Abyfs,  and  has  captivated 
both  body  and  foul,  it  always  drives  the  body  to  the  limit,  and  there  deftroys  it,  and 
cafts  it  away,  and  then  the  poor  foul  remains  "  Naked  without  a  Body. 

5.  And  except  it  turns  with  its  Right  Eye  again  into  the  Word,  and  acquires  again 
a  body  born  out  of  God,  it  is  but  naked,  and  has  the  Turba  in  it,  which  ftirs  up  the 
fire  in  its  great  Anguifh  -,  for  °  it  is  an  eager  hunger,  a  feeker,  and  a  finder. 

6.  Now  it  is  thoroughly  known  to  us,  that  our  Soul  is  fall  bound  to  the  Spirit  of  this 
world,  for  the  Turba  holds  us  captive  in  the  Wrath  of  the  Anger  of  God. 

7.  And  although  our  foul  goes  forth,  and  becomes  new-born  in  God,  yet  P  itpoflefles 
the  outward  body  ftill,  and  confumes  it,  for  it  pierces  through  it  even  to  the  Abyfs,  and 
there  it  finds  that  it  is  only  a  Looking-Glafs  of  the  Eternal  j  and  then  it  goes  forth  from 
the  Eternal,  and  lets  the  body  lie  in  the  Nothing. 

8.  Alfo  you  know  well,  that  the  foul,  with  the  body  in  the  feed,  is  half  Earthly  j 
for  it  is  Sulphur,  that  is,  ■*  Phur  and  '  Sul*^  together,  and  the  Turba  is  in  it,  which  has 
ability  enough  to  deftroy  the  feed. 

9.  How  then  can  a  foul  be  born  pure  ?  It  cannot  be  ;  it  brings  the  Turba  with  it 
into  the  world,  and  is  finful  in  the  Mother's  '  womb. 

10.  But  know  that  God  is  become  Man,  and  the  Word  Fiat  has  again  put  itfelf 
into  the  feed  ;  and  although  the  Turba  be  now  in  the  Earthly  Part,  fo  that  the  feed  is 
not  altogether  free,  yet  the  matter  {lands  thus  with  the  foul. 

11.  The  foul  is  not  wholly  forfaken  of  God,  fo  far  as  the  Father  and  Mother  are 
■^  honell,  and  in  God  •,  for  it  proceeds  from  the  foul  of  the  Father  and  of  the  Mother : 
And  although  a  Child  dies  in  the  Mother's  womb  without"'  Baptifm,  yet  it  is  baptized 
with  the  fpirit  of  the  Father,  and  of  the  Mother,  r/z,  with  the  Holy  Ghoft  whith 
dwells  in  them,  and  the  Tmba  is  deftroyed  in  Death  j   for  the  ^  Faith's  part  prelfeth 


through  to  God. 


12.  Bu{ 


71:&  Fourteenth  ^leßim  An/wer  ed.  65 

12.  But  the  matter  is  far  otherwife  with  wicked  Parents:  If  the  Child  dies  in  -the 
Mother's  womb",  the  foul  of  it  falls  into  the  Turba,  and  reaches  not  God  to  Eternity:  y  rwVQn«:!'- 
It  alfo  knows  nothing  of  him,  but  it  is  a  life  according  to  the  Hllence,  and  property  of  "°"  '9-  '^'^'• 
the  Parents.  ''" 

13.  And  yet  it  doth  not  by  this  reach  to  the  infiamation,  for  that  foul  itfelf  has  not  yet 
committed  "  fin  ;  but  it  is  a  fpirit  in  the  fource,  quite  void  of  felf-defire,  and  wonders ;  *  Adual. 

it  is  like  the  Flame  of  Brimftone,  like  the  *  Ignes  Fatui,   and  cannot  reach  God,    but  re-  •  AVandiing 
mains  between  Heaven  and  Hell  in  the  Myftery,  until  the  Judgment  of  God,  which  falfe  Lighu-,' 
(hall  at  laft  gather  in  its  harveft,  and  put  every  thing  in  its  own  place.  that  lead  pea- 

14.  Although  ^  Mr.  Sophifter  may  herein  have  other  "  Philofophy,  but  we  care  not  for  fhe  Night." 
his  Art,  we  have  Eyes  and  he  has  Art ;  we  fpeak  what  we  fee.  -noX'jliiicr.f. 

1 5.  Thus  we  give  you  to  underftand,  that  no  foul  is  born  into  this  world  without  J*  Or  one  that 
fm,  how  honeft  foever  the  Parents  be-,  for  it  is  ^  conceived  in  the  Earthly  feed,  and  '^  learned  m 
brings  the  Turba  of  the  body  with  it,  which  alfo  hath  furrounded  the  foul.  carnal  Rea- 

16.  Therefore  God  made  a  Covenant  with  Children  in  the  Old  Teftament,   in  the  fon. 
Circumcifion,  and  bound  them  in  that  Covenant  to  have  their  blood  flied,  and  fo  drown  '  Aleaning,or 
the  Turba  of  the  Ibul  therewith.  ^iS^'endred 

1 7.  And  in  the  New  Teftament  there  is  the  Baptifm  ;  wherein  the  Holy  Ghoft  wafheth  orhafched*^  ' 
away  the  Turba  of  the  water  of  the  Soul  with  the  water  of  Life,  that  it  may '  draw  near  «  Stand,  oi- 
to  God  and  be  his  Child.  appear  before 

18.  But  if  any  will  fay,  that  thofe  who  have  not  Baptifm  (as  Jews  and  Turks,  and  G*"** 
otlier  People  who  have  not  the  knowledge  thereof  among  them,  nor  the  Candleftic,) 

are  all  rejedted  of  God,  (although  in  their  Dod:rine,  Life,  and  Deeds,  they  do  earneftly 
ilrive  to  enter  into  the  Love  of  God,)  they  fpeak  fantaftically,  and  without  knowledge, 
like  Babel. 

19.  Bleflednefs  lies  not  only  in  the  outward  Word,  but  in  Power :  Who  (hall  caft  out 

him  that  enters  into  God  ?  f  Took  God's 

20.  Is  not  this  Babel,  which  has  confounded  the  whole  World,  fo  that  People  have  Government 
divided  themfelves  in  Opinions,   and  yet  in  the  Will  they  go  but  one  Way  ?     What  "Pf "  •'i'nfclf. 
.caufcd  this  but  only  the  Antichrift,  when  he  ^  drew  the  Kingdom  of  God  into  his  own  flourKh'^^or 
Jurifdiftion,  and  made  a  mere  fable  of  the  New  Birth,  which  the  very  Children  will  be  jujjgling,  or 
afliamed  of,  when  it  fliall  be  day  ?  carting  a  mi-.l 

21.  We  can  fay,  with  good  ground,  that  Antichrift's  teaching  is  but  ^  beating  of  before  the 
the  Air,  a  (light  of  the  Serpent  which  continually  beguiles  Eve.  1,  i)"iYirnionv 

22.  Thus  we  know,  that  no5oul  comes  into  the  world  without  fin,  every  one  brings  .  Seekin-».  oV 
the  "^  Turba  with  it  -,  for  if  it  was  without  fin,  then  it  muft  alfo  dwell  in  a  body  wholly  ßrifc  of  the 
pure,  having  no  evil  will  in  it,  ar;d  in  which  is  no  Earthly  '  Defire.  ^°^^  ^'«- 

23.  Now  body  and  foul  are  thus "  bound  together,  until  the  Turba  finds  the '  Limit  of  "'or  knit. 
the  body,  and  then  it  feeks  the  works  of  the  body.  '  J  Or  End.' 


66  'The  T'lfieiuih  Hu&ßlon  AnfwcrecL 

The  Fifteenth  Queftion. 

Honx)  Cometh  Sin  into  the  Souly  feeing  it  is  the  Work  a?id  Creature 

of  God  f 

■Seeking,  or  1 . '^^^^'^w'*^^ S  it  is  mentioned  before,  fo  it  is,  the  Tiirha  with  the  Earthly  ""  Dc- 
louging.  ^Jf  jv  ^     ' 


y,'  ^^<^  S*.^:^  fire  came  together  into  this  world,  and  fo  the  foul  is  ftrongly  drawn 

DsmiiU?  ^   *^v^T^^^=vf''^  ^y  ^^°'  '^''^'  ^y  ^'^^ "  Word  of  the  Lord,  which  mediated  or  inter- 

■)i   rf^^'Si    if  P"^^^'^  itfelf,  which  out  of  Love  is  become  Man  •,  this  draws  the  foul 

^c^^'*'^^^  continually  into  the  Kingdom  of  God,  and  plainly  lliows  the  foul  the 

$5j»,^/*,55  y«?"^«  i  fo  that  the  foul  fees  in  Nature  what  falfhood  and  fin  is,  and 

if  it  fuffers  itfelf  to  be  drawn,  then  it  becomes  born  again,  and  fo 

comes  to  be  God's  Image. 

2.  Secondly,  the  Turba  alfo  mightily  draws  the  foul  with  its  band,  and  continually 
brings  the  Earthly  Defire  into  it,  efpecially  in  the  youth,  when  the  Earthly  Tree  flicks 
full  of  green  fprouting  EfTences  and  Poifon  ;  then  the  'Turba  does  ib  mightily  infinuat? 
itfelf,  that  many  a  foul  is  not  freed  to  Eternity. 

3.  In  a  thing  which  has  its  rife  from  two  beginnings,  being  of  equal  weight,  one  part; 
will  fink  down,  if  weight  be  added  to  it,  be  it  either  good  or  evil  that  is  added. 

4.  Sin  makes  not  itfelf,  but  the  will  makes  ir,  it  comes  from  the  Imagination  into  the 
Spirit ;  for  the  Spirit  enters  into  a  thing,  and  is  infefted  by  that  thing,  and  ib  the  tnrb.t 
of  that  thing  comes  into  the  Spirit,  and  firftdeftroys  the  Image  of  God. 

5.  And  the  Turbo,  proceeds  further,  and  fearches  deepeir,  and  fo  it  finds  the  Abyfs,  "Siz. 
the  foul  ;  and  it  feeks  the  foul,  and  fo  finds  the  wrathful  Fire,  by  which  it  mingles  it- 
felf with  the  thing  that  is  fo  introduced  into  the  Spirit  -,  and  thus  at  length  fin  is  wholly 
born.  Now,  therefore,  whacfoevcrdefires  to  bring  that  which  is  outward  into  the  Will,, 
that  is  fin. 

6.  The  will  ought  to  incline  to  nothing  but  to  meeknefs  and  love,  as  if  it  were  a  No- 
thing, or  Dead  ;  we  fhould  only  defire  to  live  to  God,  fo  that  God  may  work  in  us,  and 
whatlbever  we  do  befides,  our  will  mufl:  be  direÄed  ib,  that  we  do  it  to  God. 

»  Ccvctouf-         7.  But  if  we  fet  our  will  upon  the "  EflTence,  then  we  bring  the  Ellence  into  the  Spirit, 

nefs^r earth-  ^^^  ^.j^^j  x.'äkti  pofieffion  of  our  Heart ;  and  then  the  Turba  is  born,  and  the  foul  is  cap- 

1  ride, Goo£  tivated  by  the  thing.  u     ^^    ,     , 

Power,  and         8.  And  therefore  weyf?//«;«-,  that  no  foul  comes  pure  irom  the  iVIother  s  ''  womb, 

Honour.         whether  it  is  begotten  by  holy  or  unholy  parents. 

'  Or  Lody.  ^    p^^^  ^j  ^^  Abyfs  and  the  Anger  of  God,  and  alfo  the  earthly  world,  depend  wholly 

on  God  the  Father,  and  yet  cannot  comprehend  and  touch  his  Heart  and  Spirit ;    fo  it 

is   alfo  with  the  Child  in   the  Mother's  womb,    if   it  is  begotten  by  godly  Parents, 
1  Or  has  a       then  each  Principle  "^  ftands  in  its  own  part, 
partorfliue        jq.   When  the  T'«;-/'«  takes  the  Earthly  Body,  then  the  Heaven  takes  the  Spirit,  and 

the  Majefiy  fills  the  Spirit;  and  then  the  ibul  is  in  God,  it  is  free  from  pain. 

11.  But  while  the  foul  remains  in  the  Earthly  Life,  it  is  not  free  ;  becaufe  the  Earthly 

Spirit  does,  with  its  Imagination,  always  bring  its  Abomination  into  it  5  and  the  Spirit 

niufi:  continually  ftand  in  ftrife  againft  the  Earthly  Life. 


ill  iC. 


I'he  Sixteenth  i^ueßion  Anfwered.  67 

The  Sixteenth  Queftion. 

Ho'iv  is  the  Soul  kept  in  ftich  Uiiion^  both   in  the  Adamical  and 

Regene7-ate  Body  ? 

i?**)^'*^4C'*'J^"*l  E  have  mentioned  before,  that  there  are  three  Principles,  which  are 
M  M  _,)3(  M  all  three  in  the  Ibul  already,  and  are  in  one  another,  as  one  thing  :  and 
)■  ^  w  ^  '^'  ^'°''^  "^"^^  underftand,  that  the  ftrife  in  the  foul  begins  before,  in  the 
I  >ef  >J^  *^^'-^'  ^^^''^  ^"^  ^'^^  hidden  in  both  Sexes,  in  the  Man  and  Woman  ; 

M    >e('*'^    )l  ^^'^^"  ^^'°  ^^^  '^"''^^  ^'"  "P  ''^'^^^  before,  in  that  it  drives  the  Efience 
k.*^^)2Cj^)9(j«(  o^' the  feed  to  a  falfe  Imagination,  to  a  falfe  Defire. 

2.  Though  the  Spirit  tames  the  body,  yet  it  imagines,  and  this  the 
Turba  caufcs  in  the  feed  ;  and  no  man  can  well  deny,  but  that  many  times  this  Imagination 
is  offenfive  to  him,  and  where  there  is  a  right  Spirit,  it  wilhes  it '  anathematiled  :  And  '  Bamfhed 
you  mull  know,  that  the  ipirit  of  the  foul  llicks  thus  in  a  mifcrable  ftrait,  and  cannot  be  """^  '^'"'• 
loofed,  till  the  Tnrba  takes  the  body. 

3.  Now  there  is  never  any  union  between  the  outward,  and  the  Regenerate  Man  ; 
the  outward  man  would  always  devour  the  Regenerate,  for  they  are  in  one  another,  but 
each  has  its  own  Principle,  fo  that  the  outward  cannot  overpower  the  Inward,  if  the  Spirit 

does  but  continue  Mn  Ilrile.  flntheCom- 

4.  They  may  very  well  depend  on  one  another;  for  all  three  fet  forth  God's  works  of    ^'" 
Wonder,  if  they  continue  in  due  Order,  each  keeping  its  own  Principle. 

5.  For  the  foul  hath  the  Government  of  the  Fire,  and  it  is  the  caufe  of  the  life  of  all 

*  three  :  and  the  '  Spirit  has  the  Government  of  the  Light,  in  which  the  Noble  heavenly  *  Note,  three 
Image  confifts  with  the  Divine  Love  :  and  the  outward  Spirit  has  the  Government  of  the  bear  rule  m 
Earthly  Life;  this  fliould  feek  and  manifeft  the  Wonders,  and  the  Inward  Spirit  fhould  ,^||^  ^  ..^ 
give  it  underftanding  to  do  it ;  and  the  foul  fliould  manifeft  the  Abyfs  (viz.  the  higheft  fe-  of  ,he  soul. 
cret)  to  "  it.  'The  out- 

6.  The  Soul  is  the  Pearl,  and  the  Spirit  of  the  Soul  is  the  finder  of  the  Peari,  and  the  ward  Spirit. 
Earthly  Spirit  is  the  feeker :  the  Earthly  body  is  the  ''  Myftery,  wherein  the "  fecret  of  J  Myßcaum.^ 
Greateft  >"  abftrufenefs  lies :  for  the  Deity  has  manlfefted  itfelf  in  the  earthlinefs,  viz.  in  a  *  q^I^J^^^j^^ 
comprehenfible  Eflence ;  and  therefore  now  three  Seekers  belong  to  it.  „efj 

7.  But  you  muft  not  fuppofe,  that  we  undervalued  the  outward  life,  for  it  is  rood  pro- 
fitable to  us,  as  to  the  Wonders  of  God  :  there  is  nothing  more  profitable  to  the  whole 
man,  than  to  (land  flill  in  his  threefold  Dominion,  and  not  go  back  with  the  outward  into 
the  inward,  but  with  the  inward  into  the  outward. 

8.  For  the  outward  is  a  Beaft,  and  belongs  not  to  the  inward ;  but  its  Wonders  which 
it  has  brought  forth  out  of  die  Inward,  and  which  it  has  opened  in  the  comprehenfible 
Eflence,  they  belong  in  their  Figure  (not  in  their  Eflence)  to  the  Inward :  the  Inward 
Spirit  muft  receive  thefe,  (which  are  God's  works  of  Wonders,)  for  they  fhall  be  the  joy 
of  it  for  ever. 

9.  And  thus  we  fay,  that  the  foul  may  be  kept  very  well  in  the  New  Man,  if  the  Spi- 
rits of  its  Tinfture  do  but  hinder  its  ^  Loti^ing  and  Imagination  ;  and  though  the  outward  »  Seeking,  or 
-Spirit  be  beftial,  yet  the  Inward  underftanding  [Spirit]  is  ;tble  to  keep  In,  and  fubdue  the  lii^^K. 
outward,  for  it  is  Lord  over  it :  But  he  that  fuffers  the  Beilial  Spirit  to  be  I..ord,  he  is  a  ,  Subftantii?, 
fceail,  and  has  alfo  a  Beftial  Image  in  the  inward  Figure  in  the  Tin<5lure.  ^  ^  or  Devil  in- 

jo.  And  he  that  Ictteth  the  Fire-Spirit,  viz.  the  Turba,  be  I.ord,  he  is  an  '  lTffc;-tiai  camu-.«. 

*  I2 


68  77je  Sixteenth  and  Seventeenth  ^eßions  Afih-'cred. 

Devil  In  the  Inward  Image  ;  therefore  here  it  is  neceflary,  that  the  outward  Spirit  pour 
"  Viz.  humi-  •>  water  into  the  fire,  that  it  may  hold  that  <=  ftrong  Spirit  captive  -,  whereas,  whilft  it  wiH 
''oi-  ft  r         "'^^  be<jOü's  Image,  it  is  a  Beaft,  according  to  the  Inward  Image. 

d  Of  the  Old  ^  '•  Now  it  we  confider  ourfelves  in  the  ''  union,  the  outward  Spirit  is  very  profitable  to 
-inuNewMan  US  ;  for  many  fouls  would  perilh,  if  the  Beftial  Spirit  were  not,  which  holds  the  Fire 
together.  captive,  and  fets  before  the  Fire-Spirit  earthly  beflial  Labour  and  Joy,  wherein  it  may 
"  Or  works,     bufy  itlelt",  till  it  be  able  by  the  °  Wonders  in  the  Imagination  to  difcover  fomewhat  of  its 

Noble  Image,  that  it  may  feek  itfelf  again. 
'  Or  of.  1 2.  My  beloved  Children^  who  are  born  in  '  God,  I  tell  it  to  you,  that  it  was  not  done 

without  caufe,  that  God  breathed  the  outward  Spirit  {viz.  the  outward  Life)  into  Adanf% 

noftrils  -,  for  great  danger  attended  this  Image. 

*  Magia  or  13.  God  knew  how  it  went  with  Lucifer ^  and  alfo  what  the  great  Eternal  ^  Magic  could 
Deure.           ^q  .  yg^^  Adam  might  have  been  a  Devil ;  but  the  outward  Looking-Glafs  hindered  that, 

for  where  Water  is,  it  quenches  the  Fire. 
''  Or  the  14.  Alfo  many  a  foul  by  its  wickednefs  would  become  a  Devil  in  a  "^  moment,  if  the 

twinkling  of  outward  life  did  not  hinder  it,  fo  that  the  foul  cannot  wholly  inflame  itfelf. 
^Or  ^^alice  ^^'  ^°^  many  are  there  that  are  fo  full  of  poifon  and  '  evil,  that  they  would  murder 

and  wicked-  ^i^d  commit  villany  ?  but  this  their  Fire  has  Water,  or  elfe  they  were  paft  remedy  ;  as  you 
nefs,  fee  in  gall,  which  is  a  fiery  poifon,  but  it  is  mingled  wich  water,  and  fo  the  violence  of 

the  fire  is  allayed. 

16.  Thus  it  is  alfo  with  the  Inward  Eflence  :  the  Spirit  of  this  world  has  wound  itfelf 
into  the  Abyfs  of  the  foul,  and  in  its  fource  has  mortal  water,  wherewith  it  often  moiftens 
the  foul,  when  it  would  fpit  Fire. 

17.  Moreover,  the  outward  Spirit  could  not  have  life  without  this  Fire,  feeing  it  has 
fire  in  all  Creatures-,   but  this  Fire  is  only  the  wrath  of  the  Inward  fire. 

1 8.  The  Inward  fire  confumes  earth  and  ftones,  alfo  the  body  and  blood,  yea,  even  the 

*  Or  kindled.  Noble  Image,  if  it  be  "  inflamed  in  the  Will :  But  there  the  water  is  a  Medicine  for  it, 

which  allays  its  afpiring  force,  whereby  it  labours  to  get  above  the  meeknefs  of  God,  as 
Lucifer  did. 

The  Seventeenth  Queftion. 

IVhence-t  and  wherefore  is  the  Contrariety  between  the  Spirit  and 

the  Fleßj  9 

I'f^J^  )^  Gs^"3'\  Y  beloved  friend,  you  know  well,  that  fire  and  water  are  contrary, 

%  c&«**!*5  ^  ^°'"  ^^^  ^'^^  '^  ^^  '  ^"'^  ^^^  ^^^^^'"  ^^  '^^  Death  ;  and  you  fee  plainly, 
^  «^  ^  that  when  Water  is  poured  upon  dve  Fire,  the  fource  of  the  Fire  goes 
^  2&  ^    *•,  ^  out,  and  fo  the  Fire  is  dead. 

(^  6?5ig^jji3^  ^  2.  And  though  in  Man  [the  fire]  is  not  wholly  dead,  becaufe  of 
£^\(Sx.  :^  tri/!^  ^^^  Light,  which  continually  caufes  fire,  yet  there  is  an  enmity;  as 
*jr-3  ^  ^^**^  there  is  an  enmity  between  God  and  Hell  -,  and  yet  Hell,  or  the  Fire 

of  Wrath,  is  God's. 

3.   And  God's  Majefty  would  not  be  manifefted,  if  his  Anger  were  not,  which  fharp- 

ens   the  divine  obfcure   hiddennefs  of  the  Eternity,  by  the  wrath  of  Nature,  fo  that 

it  is  changed  into  Fire,  whence  the  high  Light  in  the  free  Eternity  is  brought  forth,  which 

makes  a  Majeliy  in  the  meek  fource. 


I'he  Seventeenth  ^eßion  Anfwered.  6.9 

4.  And  yet  the  Fire  is  the  only  caufe,  that  there  is  a  '  fource  in  the  Light,  in  the  Meek-  '  O'  I»*e.  or 
nefs  -,  for  the  Light  proceeds  from  the  Glance  of  the  rire,  and  hath  in  it  the  fource  of  the  working. 
Tire. 

5.  But  the  Will  (as  is  mentioned  before)  finks  down  in  the  Anguifh,  even  into  Death, 

and  fpringeth  forth  again  into  the  Liberty  •,  and  this  is  the  Light  which  has  the  "  fource  "  Or  pro« 
of  the  Fire ;  but  yet  it  has  another  Principle  in  it,  for  the  Anguifh  is  become  Love.  perty. 

6.  After  this  manner  alio  it  is  in  the  Body,  where  the  flefh  drives  againft  the  Spirit :  the 
Life  of  the  outward  flefh  is  a  Looking-Glafs  of  the  mofl  Inward  fire-life,  viz.  of  the  life 
of  the  foul;  and  the  life  of  the  Spirit  of  the  Soul,  with  the  Light  of  the  Tinfture,  is  the 
middlemoft  Life,  and  yet  it  is  born  out  of  the  Ibul. 

7.  But  underftand  our  depth  right:  the  Spirit  of  the  Soul,  wherein  the  Divine 
Image  ftands,  arifes  in  the  fire,  and  is  firft  of  all  the  v/ill  to  the  Fire-,  but  when  the 

"  wrath  in  the  fire  is  fharpened  and  inflamed,  then  the  Will  comes  into  a  great  anguifh,  "  Or  wrathful 
like  a  dying,  and  finking  down  in  itlelf,  out  of  the  wrath  into  the  Eternal  Liberty ;  defire,  and 
and  yet  there  is  no  dying,  but  °  another  world  thus  comes  out  of  the  firft.  indgnation 

8.  For  then  the  Will  fprings  up  in  the  other  world,  as  a  fharpnefs  out  of  the  fire  ;  o  Or  feco-n'd. 
yet  it  is  without  any  fuch  '  Anguifh  fource  in  the  Eternal  Liberty  :  and  it  is  a  moving,  p  Or  Akbg 
a  driving  and  an  ■•  acknowledging  of  the  Anguifhing  Nature-,  it  has  all  the  '  Eflences,  property, 
which  in  the  firft  fharp  fire- world  are  brought  forth  in  the  Anguifh;  but  they  are  Hke  ^5^",  .'".&• 
one  that  goes  out  of  fire  into  water,  and  fo  the  Anguifh  of  the  fire  is  left  in  the  virtues!"^*"^ 
water. 

9.  You  muft  underftand,  that  this  Life  is  the  Life  of  the  Spirit  of  the  Soul  :  the 
Soul  is  the  Center  of  Nature,  and  the  Spirit  is  the  precious  and  noble  Image,  which 

God  created  for  his  Image ;  herein  ftands  the  High,  '  Royal,  and  precious  Image  of  f  Or  Kingly. 
God  ;  for  God  is  thus,  he  is  comprehended  in  the  fame  fource  of  Life. 

10.  The  Spirit  is  not  parted  from  the  foul;  no  :  as  you  fee  Fire  and  Light  are  not 

parted,  and  yet  are  not  one,  they  have  a  twofold  '  Source :  the  Fire  is  wrathful,  the  '  Or  Quality, 

Light  is  meek  and  lovely  :  in  the  Light  is  the  Life,  and  in  the  Fire,  the  caufe  of  the 

Life. 

ir.  And  thus  without  much  feeking,  you  may  find  the  caufe  of  the  Contrariety, 

that  is  between  the  flefti  and  the  fpirit:  for  the  inward  Spirit  has  the  "  Divine  Body  "  Or  God's 

from  the  meek  Effentiality ;  and  the  outward  Spirit  has  the  Body  of  the  Glafs  of  the  ^o^y. 
wratliful  Fire,  "vyz.  the  body  of  the  Looking-Glafs  of  the  ibul,  which  would  always 

awaken  the  *  wrathfulnefs,  viz.  the  great  Wonders  which  lie  in  the  ^  Arcanum.,  in  the  "  Vehemency 

'  cagernefs  of  the  fou! ;  but  that  the  inward  Spirit  of  Love  ninders  ir,  left  it  fliould  '^'  t'-^rcenefs. 

elevate  itfelf,  and  inflame  the  foul,  and  fo  it  would  lofe  the  '  fruition  of  Love  and  the  "^J"       . -V 

Image,  and  the  wrathfulnefs  of  the  foul  would  deftroy  it;  and  thus  contrariety  arifes.  dcVMyile'ry 

12.  The  Inward  Spirit  would  be  Mafter,  for  it  lubdues  the  outward;  and  fo  alfo  of  Fterniiy. 
the  outward  would  be  Mafter,  for  it  faith,  I  have  the  Great  Wonders,  and  the  Area-  ^Stemmf,  or 
iHitn :  thus  it  brags  of  the  Myftery,  and  yet  it  is  bur  a  Glafs  of  the  Myftery.  {lrer!o"h"'  °^ 

13.  It  is  not  the  Eflcnce  of  the  Myftery,  but  a  ''  Dcfire,  a  comprehenfihle  Glafs,  in  a  Thch'äbifa- 
whrch  the  Myftery  is  beheld ;  but  it  would  be  Mafter,  feeing  it  has  attained  a  Principle,  ticn,  or  fweet 
and  is  a  Life  of  itfelf ;  but  it  is  a  fool  in  refpedt  cf  the  Myftery.  '=1-'' 

14.  Therefore,  beloved  Brother,  if  you  would  feek  the  Myftery,  feek  it  not  in  the  !"  ^^J.^^'^a-  °^ 
outward  Spirit,  you  will  be  deceived,  and  attain  nothing,  but  a  glimpfc  of  the  Myftery  :       *^ 
enter  in  even  to  the  Crois,  then  feek  Gol^i    and  you  v/111  not  be  deceived ;  you  muft 

feek  in  another  world  for  the  pure  Child  :;...:  is  without  fpot :  in  this  world  you  find 
only  the  droffy  Child,  that  is  altogether  imperfefc ;  but  go  about  it  in  a  right  manner. 

15.  Go  back  from  the  Crofs  into  the  fourth  form,  and  there  you  have  '  Hoi  and  Lunc  "  Sur»  and 
together,  bring  that  in  Anguifti  into  Death,  and  drive  on  that  compofed  Magical  body  *>-<ju:». 


70  Tl:ie  Seventeenth  ^eßion  Anfwered, 

fo  long,  till  it  becomes  again  that  which  it  was  before  the  Center  in  the  Will,  and 
*  Pefirous.      then  it  becomes  ''  Magical  and  hungry  after  Nature. 

»  Of  reeking,       i6.  It  is  a  ■•■  longing  in  the  Eternal  Longing,  and  would  fain  have  a  body,   there- 
01-  defire.         foj-g  give  it  Sol,  Viz,  the  Soul,  ^  that  it  may  have  a  body,  and  then  it  will  foon  make  a 
büdy       ^      '^^^y  according  to  the  Soulj  for  the  Will  ipringeth  up  in  Faradile,  with  fair  heavenly 
fruit  without  blemifli. 

17.  There  you  have  the  Noble  Child;  ye  covetous  gripers,  we  mull  indeed  tell  this 
to  you,  ieeing  it  is  born  with  the  time,  but  thole  only  that  are  ours  will  under- 
ftand  us. 
rOrSimili-  j  g.  For  we  mean  not  here  a  ^  Glafs  or  Heaven,  but  Gold  wherewith  you  vaunt, 
'"'^p'  Hbf""^^'  '^'^''^'''  ^^'^  ^°  l°"o  ^  '^''i^^  ^'''^^  been  your  Idol  God;  and  your  blind  "  Owl-eyes  are  fo 
"  Or  Cow's  ^.WQ  put  out,  that  you  fee  lefs  than  before:  But  the  Children  Ihall  fee,  eat  and  be  la- 
Eyes,  tisfied,  that  they  may  praife  God. 

19,  We  fpeak  here  wonderfully,  yet  we  fpeak  nothing  but  what  we  mull  fpeak: 
*  Let  none  marvel,  that  he  knows  the  Myllery,  who  has  not  learnt  it  from  any  man; 

'Oi'JireaiDn.  does  not  an  herb  grow  without  your  '  Counfel  ?  neither  does  it  inquire  for  "your  Art : 
yea  the  Myftery  is  grown  alfo  without  your  Art,  it  has  its  own  fchool ;  like  the  Apoftles 
on  the  Day  of  Pentecoß,  who  fpoke  with  many  Languages  and  Tongues  without  pre- 
meditation and  Art ;  and  fo  is  this  fimplicity  in  like  manner. 
^-  That  you  20.   And  this  foretels  thy  Fall,  O  Babel,  "  that  thou  mayeft  know  it:  no  Wrath  nor 

may  he  warn-  Anger  will  help  you;  the  Star  is  born  whicli  leads  the  '  wilemen  out  of  the  Eail-Coun- 
t^Jofit,  j.,y.  but  feek  thou  only  where  thou  art,  and  find  thyfelf;  and  call  the  ""  7'«r(^^  from 

"'U'^l'iKjlir.o-    '-^^^^'  '''■'^  '•'^^'^  ^'^"'-'  ^^''•^'-  ^'^^  "^'••'^  ^'^^*  Children:  this  we  tell  thee  in  good  carneft,  there 

Matice.'aiKf'  JS  no  other  Remedy;  thy  Anger  is  thy  fire,  which  will  dcllroy  thyidf. 

'r);*i;iv,  21.  Or  doll  thou  think  that  we  are  blind  ?  If  we  law  nothing,  we  would  ftill  be  filent; 

what  pleafure  would  a  lie  be  to  God?  yea  we  fliould  be  found  in   the  'Turba,  whicli 
fearches  through  all  human  ElTences  and  Works:  or  do  we   this  piece  of  fervice  for 

»Oruade,      W~ages?  is  it  our  "  Hving?  why  do  we  not  mind  our  bread  only  according  to  outward 
Keafon  ? 

».Matt,  20.  3.       '2  2..  But  feeing  it  is  our  Day-labour,  we  muft  do  what  the  Father  will  have  us,  for  °  we 
m.iiji  give  an  account  of  it  in  the  evening  ;  this  we  fpeak  ferioudy,  and  in  good  earneft. 

■23.  Thus  you  may  well  underftand  the  Contr.ariety  of  Flefh  and  Spirit,  and  appre- 
hend very  well  that  two  Spirits  arc  in  one  another,  one  ftriving  againil  the  other ;  for 
one  defires  God,  the  other  defires  Bread,  and  both  are  profitable  and  good. 

2.|.  But  thou  Child  of  Man,  let  this  be  fpoken  to  thee  :  Lead  thy  life  circumfpedly, 

p  2  Tim.  4. 7.  and  let  the  Spirit  of  thy  Soul  be  Lord,  and  thou  ivilt'  have  fought  here  a  good  Fighty 
for  this  time  is  but  fhort. 

25.  We  all  ftand  here  in  the  field  and  grow  -,  let  every  one  have  a  care  what  fruit  he 
bears,  lor  at  the  end  of  the  Harvefl  every  work  fiiall  be  put  into  its  own  Granary. 

26.  It  is  better  to  labour  a  little  while  with  toil  and  care  in  the  vineyard,  and  to  ex- 
pect the  great  wages  and  refrefhmcnf,  than  to  be  a  King  liere  for  a  little  time,  and 
aiterv/ards  to  be  a  Lion,  a  Wolf,  a  Dog,    a  Car,    a  Toad,    Serpent  or  Worm,    in 

1 0r  (hape.      ■*  Figure. 

27.  O  child  of  Man  !  think  upon  this,  be  yet  warned  ;  we  fpeak  very  feriouHy,  out 
of  a  wonderful  Eye,  you  Ihall  very  fliortly  find  it  by  experience ;  there  is  yet   but  a 

'ARofe-bui!.  little  time,  for  the  beginning  has  already  found  the  end  :  this  is  a  little '  Role  out  of 

f  Or  fight.  the  beginning  ;  fee  yet,  and   put  covetoufnefs  out  of  your  '  Eyes,  or  elfe   you  fhall 

'  Gal.  6.  7,  ?:.  wail  and  lament,  and  none  will  pity  you  ;  '  for  •■iX'hät  a  man  fo^jcs,  that  he  'muß  alfo  reap  ; 

"  lohn  10  v/hat  will  Fomp  and  Honour  avail  when  it  leaves  you  ? 
-^   3  J.     "  2S.  liere  you  arc  very  potent,  but  afterwards  you  iliall  be  impotent ;  "  ye  are  Gcds, 


The  Seventeenth  and  Eighteenth  ^/ßions  An/were  J.  7i 

and  yet  you  run  on  headlong  to  the  Devil  ;  take  pity  on  your  own  Life,  and  en  your 
fair  heavenly  Image. 

29.  Pray  be  the  Children  of  God,  and  be  not  the  Devil's ;  let  not  the  Hypocrites 

keep  you  back  by  their  "  flattery  ;  they  do  it  for  their  belHes,  for  their  honour's,  and  *  Or  Exam- 
for  money's  fake  -,  they  are  the  fervants  of  the  Great  Babel.  P^' 

30.  Examine  yourfclves,  aflc  your  Confcience  whether  it  be  in  God  ?  that  will  blame 
you,  and  bid  you  drive  the  Hypocrites  from  you,  and  feek  the  clear  countenance  of 

God,  and  look  not  through  >^  a  Glafs.  ''  Or  Spefla. 

31.  God  is  for  you,  he  is  in  you,  ccnfefs  to  him,  come  to  him  with  the  loft  Son  ;  cles. 
there  is  no  other  can  take  the  Turba  from  you  ;  you  cannot  enter  but  through  Death 
into  the  other  world,  whither  your  Hypocrify  can  never  come,    otherwife  there  is  no 
forgivenefs  of  fm  •,  and  although  you  fhould  give  all  to  your  Hypocrites,  yet  then  you 
would  be  as  much  captivated  in  the  Turba  as  you  were  before. 

32.  It  is  no  fuch  matter,  as  that  one  fhould  ftand  by  and  take  away  the  'Turba  from 
you  when  you  give  him  good  words ;  no,  no,  it  is  a  Magical  thing  :  You  muft  be 
born  again,  as  Chrift  faith,  or  elfe  you  cannot  come  to  God ;  do  v/hat  you  will.  All 
Hypocrii'y  is  deceit. 

33.  If  you  would  ferve  God,  you  muft  do  it  in  the  New  Man,  the  Earthly  Adam 
can  do  him  no  acceptable  fervice ;  let  him  fmg,  ring,  roar,  call,  confefs,  pray,  cry, 
and  do  whatever  he  will,  all  is  but  fighting  with  a  fliadow ;  the  Will  muft  be  in  it, 
the  Heart  muft  wliolly  refign  itfelf  up  into  ir,  elfe  it  is  but  conjefture,  and  a  fable  of 
Antichrift's,  wherewith  the  whole  Earth  is  filled. 

34.  The  will  is  greater  and  more  powerful  than  much  crying  •,  it  is  able  to  deftroy 
the  Turba,  and  to  enter  into  the  Image  of  God;  it  has  power  to  be  the  child  of  God  -, 
it  can  throw  down  Mountains  and  raife  the  Dead,  if  it  be  born  in  God>  and  if  the 
Holy  Spirit  gives  it  leave. 

35.  For  a  man  muft  walk  in  obedience  in  great  humility,  and  only  caft  his  will  into 
God's  will,  that  God  may  be  both  the  will  and  the  deed  in  him  :  This  is  the  way  to  Sal- 
vation and  to  the  Kingdom  of  Heaven,  and  no  other  •,  let  the  Pope  or  Dodors  preach 
what  they  will  to  the  contrar}',  all  is  but  lying,  and  mere  Hypocritical  juggling. 

The  Eighteenth  Queftion. 
How  does  the  Soul  depart  from  the  Body  at  the  Death  of  a  Ma?i  f 

I.  ?S"^2gP<(*)>S^"3i^ E  R  E  we  would  have  the  world  invited  for  a  Gueft,  efpecially  Bahel 
'M^  ^r^'^  ^  the  Whore,  and  fee  whether  Ihe  can  be  made  a  true  child  ;  for 
v^*^  TT  ^^  Death  is  a  terrible  Gueft,  he  throws  the  proud  Rider  and  his  Horfe 
■^  ^  *  ^  to  thp  crrniind 

C  ^^Sfr^2g    D       2.  My   beloved    friend,  this  is  a  very ""  hard  Qiieftion,    and  re-  ^  Or  Deep. 
L- v|>,.;(*Vg?v?jJ  quires  the  Eyes  of  all  the  three  Principles  to  fee  it  v/ell ;  they  muft 

not  die  in  Death  that  would  enter  in  and  behold  this ;  they  muft  be  ^  -p],;,,™,  ^p 
poifon  to  Death,  and  a  peftilence  to  Hell ;  they  muft  take  Death  captive  if  they  v.'ill  fuhftana  5. 
fee  it ;  no  man's  underftanding  can  otherwife  find  it  out,  except  he  comes  into  Death  "  See  the 
himfelf,  and  then  he  will  feel  indeed  what  Death  rs ;  he  Iball  furely  tafte  what  it  is,  ^°'^}'  of  the 
when  one  Principle  (viz.  the  life)  pcriflies.  p"':''    "'y. ,  ^ 

3.  You  underftood  before,  t!  at  ali  ^  Sficnces  are  "  Magical,  and  that  one  is  always  ,■  ,,./  r.^' 
4 


7^ 


■^  Or  Refem- 
blante. 


^  Or  retired. 
J  Or  pain. 


'  Or  dies,  or 
falls  away. 
*  Subftance, 
or  Drofs. 
*'  Subllantia- 
lity,  the 
<j lance  of  the 
Majefty  ;   the 
glorified  body 
of  Chrift ; 
and  Adam's 
body  before 
lie  flcpt ;  So- 
phta's   wed- 
ding Gar- 
ment. 

'  Or  glorified 
body. 

''  y,x,.  the  Ele- 
mentary fire 
tif  the  out- 
ward Nature. 
'  The  fire  of 
the  wrath  of 
the  outward 
Life. 

"■  Or  made 
or.e  again. 
"  Or  parting 
of  the  Soul 
from  the 
Body. 

^  Ur  middle, 
between  the 
beginning 
und  the  end. 
'  Or  recepta- 
cle. 


7'he  Eighteenth  ^eßmt  Anßvered. 

the  '  Glafs  of  the  other,  and  that  in  this  Glafs  the  Defire  of  the  fii-ft  Looking-Glafs  i« 
opened,  and  comes  to  be  an  Eflence-,  and  then  alfo  that  the  Turin  is  in  every  Eflencc, 
which  dcftroys  all  [till  it  comes]  to  the  firft  Eflence,  and  that  is  alone,  and  has  no  De- 
itroyer. 

4.  For  there  is  nothing  more  •,  it  cannot  be  broken,  it  ftands  in  irfclf,  and  out  of 
iclelf,  and  goes  whither  it  will  :  and  thus  it  is  every  where  in  no  place,  for  it  is  in  the 
Abyis,  where  there  is  no  place  of  K.eft,  it  muft  only  reft  in  irfelf. 

5.  Nov,f  feeing  all  EfTences  have  proceeded  from  one,  therefore  the  beginning  is  alfö^ 
in  the  laft  Eflence ;  for  the  laft  is  '^  gone  back  into  the  firft,  and  fecks  the  firft,  and 
finds  it  in  itfelf  •,  and  when  it  finds  the  firft,  it  lets  all  the  other  go,  and  dwells  m  the 
Limit,  and  there  it  can  be  without  '  foiirce. 

6.  For  there  is  nothing  that  can  give  it  a  '  fource  :  It  is  itfelf  the  matter  of  the  hiil 
Eflence  •,  and  though  it  be  another  thing,  yet  it  is  but  the  twig  of  itfelf,  and  its  own 
will  and  nothing  elfe ;  for  there  is  nothing  that  can  give  it  another  will. 

7.  Thus  we  give  you  to  underftand  what  dying  is :  the  beginning  feeks  the  Eimit ; 
and  when  it  finds  it,  then  it  cafts  away  the  feeking,  z-iz.  the  Earthly  Life,  that  fliall  be 
caft  away,  it  muft  break  off  itfelf. 

8.  For  the  beginning  (viz.  the  foul)  continues  in  the  Limit,  and  lets  the  body  pe- 
rifli ;  there  is  no  complaining  about  it,  neither  doth  the  foul  defire  it  any  more  :  it 
muft  go  into  its  limit,  viz.  into  the  Wonders  of  that  which  it  has  been. 

9.  For  the  Spirit  of  the  Soul  grieves  not  when  the  body  ^  periüies,  but  the  Fire-Life 
grieves,  becaufe  the  matter  of  the  Fire,  which  the  fire  has  produced,  that  alfo  periftics, 
but  only  in  the  Subftance. 

10.  The  figure  continues  ftill  in  the  will,  for  the  will  cannot  be  deftroyed  :  and  thus 
the  foul  muft  continue  in  the  will,  and  it  takes  the  figure  inftead  of  matter,  and  burns 
in  the  will ;  for  the  firft  glowing  of  the  fire  does  not  pafs  away,  but  it  is  quite  deprived 
of  the  matter  of  the  Earthly  Life,  viz.  of  the  ^  Phur. 

1 1.  And  thus  the  fire  becomes  impotent,  and  pafles  into  Darknefs,  unlefs  the  Spirit 
has  heavenly  ^  Eflentiality,  viz.  the  Divine  Body ;  and  then  the  Fire  (viz.  the  true 
IbulJ  receives  that  meek  body  for  a  '  Sulphur,  and  fo  the  foul  burns  in  the  Love-fire, 
and  is  quite  gone  out  from  the  firft  ''  Fire-life. 

12.  It  is  now  in  God's  Principle  :  the  firft  '  wrathful  Fire  cannot  touch  it  in  Eternity, 
for  it  has  received  another  Source,  and  is  truly  born  again,  and  knows  no  more  of  the 
firft  Life,  for  it  is  hvallowed  up  in  the  Magia. 

13.  The  Turba  remains  in  the  Earthly  Body,  and  is  again  become  that  which  it  was 
before  the  body  was,  viz.  a  Nothing,  a  Magia,  wherein  all  its  Eflences  ftand  in  the  Fi- 
gure as  in  a  Glafs,  but  not  corporeally,  but  after  the  manner  of  Eternity  ;  as  we  know 
that  all  the  Wonders  before  this  world  flood  in  a  Myfterj',  viz.  in  the  Virgin  of  wifdom, 
but  without  fubftance. 

14.  Therefore  we  here  underftand,  that  this  Myftery  has  been  fo  manifefted  in  its 
parting,  that  it  cannot  be  "■  extinguiflied  in  Eternity  ;  but  it  remains  eternally  in  Di- 
ftinftion  and  Partition,  and  is  beheld  in  the  Magia,  in  the  feparation,  in  that  manner 
as  it  formed  itfelf  here. 

i^.  Thus  wc  may  perceive  what  the  "  Separation  is,  that  the  Turba  has  found  the 
Limit  of  the  Eflence  ;  for  ficknefs  to  death  is  nothing  elfe,  but  that  the  Turba  has 
inflamed  itfelf,  and  will  deftroy  the  Efl"ence  j  it  is  at  the  Limit,  and  will  caft  away  that 
which  is  introduced  °  between. 

16.  And  this  is  alfo  the  caufe  that  the  body  dies;  the  Turba  pafles  into  itfelf  into 
the  fire,  and  fo  the  outward  Life  is  extinguiflied  ;  for  it  withdraws  the  fire  of  the  foul, 
and  fo  it  pafles  into  its  own  ■■  i^thcr,  and  is  at  its  Limit. 

.17.  J^nd 


I'be  Eighteenth  ^^ßicn  An/wer  ed.  73 

•17.,  And  if  tlie  fire  of  the  foul  has  not  the  Divine  body  in  the  Spirit,  nor  in  the  Will 
in  the  Defire,  then  it  is  a  dark  fire,  which  burns  in  anguifh  and  great  horror ;  for  it  has 
nothing  but  the  firft  four  forms  of  Nature  in  Anguifli. 

18.  And  if  the  will  is  quite  void  of  the  power  of  humility,  then  there  is  no  finking 

down,  or  into  itfelf,  through  Death  into  Life,  but  it  is  like  a  '^  tormenting  furious  wheel,  ^  Anxious, 
•which  would  continually  hy  aloft,  and  yet  it  goes  downwards  :>n  the  other  fide ;  it  has  ™ad,  lenik-ys, 
the  condition  of  Fire,  but  not  the  burning  of  Hre.  2^  ^^  wlutl. 

19.  For  the  'I'urba  is  the  exceeding  ftrong  '  harfnnefs  and  bitternefs :  and  the  bitter-  '  Or  Aftrin- 
nefs  continually  feeketh  the  Fire,  and  would  ftrike  it  up,  but  the  Ailringency  holds  it  ge"cy- 
captive  ;  fo  that  it  is  only  an  horrible  Anguifli,  and  continually  turneth  itfelf  like  a  wheel, 

and  imagines,  but  finds  nothing  but  itfelf:  it  draws  itfelf  into  itfelf,  and  impregnates  it- 
felf: it  devours  itfelf,  and  is  its  own  fubftance. 

20.  It  has  no  other  fubflance,  but  that  which  the  Spirit  of  the  foul  continually  -  has  f  Or  did,  or 
made  in  the  outward  life,  viz.  covetoulhefs,  pride,  curfing,  fwearing,  reviling,   back-  wrought. 
biting,  flandering,   "  murder,  hatred,  "  wrath,  anger,  falfliood  ;  this  is   its  food,  fport,  •  Cruelty. 
and  "  paftime  -,  for  the  Turha  in  the  will  takes  the  fubltance  with  it :  Its  works  follow  it.  "  R^ge,  or 

2  1.  And  though  it  has  done  feme  good,  yet  that  is  done  only  in  ''  a  gliftering  fhow  ^"w"!]? 
and  appearance,  from  an  ambitious  mind  ;  and  afterwards  it  continues  thus,  in  its  afpir-  bufincrs*. 
ing,  always  endeavouring  to  climb  up,  it  always  elevates  itfelf,  it  would  continually  be  y  Ox  Hypo- 
above  the  Meeknefs,  and  yet  it  neither  knows  it  nor  fees  it;  it  is  an  inceffant  elevation  crify. 
above  God,  and  yet  an  Eternal  Depreffion  ;  it  feeks  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  laft  in  his  end,)  then  it   thus  finks  into  itfelf  through  the  Anguifli ;  for  the 
humble  fpark  falleth  dov/n  through  death  into  life,  and  then  the  '  fource  of  the  foul  ends :  ^  Or  pain, 
but  it  is  a  fmall  twig  budding  forth  into  the  Kingdom  of  God. 

23.  It  cannot  fufficientiy  be  deicribed,  vi'hat  refining  the  foul  has,  and  how  it  is  hin- 
dered and  plagued  by  the  Devil,  before  it  can  get  this  fpark  into  itfelf.  But  this  wi-fe  v/orld 
will  not  believe  this,  it  is  too  wife,  and  yet  it  is  fo  Itark  blind,  it  underftands  Nothing, 
but  hangs  continually  to  the  Letter:  O!  that  none  might  feel  this  by  Experience,  we 
would  willingly  be  filent. 

24.  We  fpeak  not  here  of  any  ftrange  "  fource,  but  only  of  that  which  is  in  the  'Turba,^  Or  pair., 
and  alfo  of  no  other  Power  of  the  Devil  over  the  poor  foul,  but  its  own  horror  and  *>  Or  wicked. 
"  abominable  fuggeftions,  by  which  the  Imagination  of  the  foul  is  fo  tormented. 

25.  The  condition  of  Hell  is  far  otherwife  than  5^^f/ teaches ;  flie  faith  that  the  Devil 

'  beats  and  torments  the  foul  -,  but  this  is  fpoken  in  mere  blindnefs  -,  the  Devil  is  not  at  '  Wiiips, 
odds  with  his  own  Children  ;  they  muft  all  do  his  will ;  the  anguifh  and  horror  of  Hell 
plague  every  one  of  them  fufficientiy  in  their  own  abominations ;  every  one  has  his  owa 
Hell  -,  there  is  nothing  but  his  own  poifon  that  apprehends  him. 

26.  The  four  Forms  of  the  Original  of  Nature,  are  the  common  plague  which  every 
one  feels  according  to  his  own  Turba,  but  one  difi-erent  from  another :  the  covetous  has 
frofl: ;   the  angry,  fire ;  the  envious,  bitternefs ;  the  proud,  an  high  afpiring,  and  yet  an. 

Eternal   finking  and  falling  into  the  Abyfs  -,  the  ^  fcorner  fwallows  down  the  Turba  of  "  Or  blafpiie 
thofe  abo.minations  which  he  here  belched  forth;  the  falfe  deceitful  heart  has  the  foarth  "'^'■• 
form,  viz.  the  great  '  Anguifh.  =  Or  »king. 

27.  For  the  l^tirha  ftands  in  the  Circle  of  the  Fire,  viz.  in  the  heart  of  the  ioul  ;  and 

falfe- fpeaking,  lying,  and  ^ untruths,  are  an  abomination  and  gnawing,  andniake  it  curfe  '  Idle  words, 

itfelf.  unfaifhf»!- 

28.  A  Potentate  who  has  opprefTed  the  poor,  and  confumed  his  ^  fweat  in  pride,  he  ^"^'"'  '^^  ^'■'''^ 
rides  in  the  curfes  of  the  poor  in  the  height  of  Fire ;  for  all  the  ^  neceffitics  of  the  poor  «  Or  labour. 
Hick  in  him.  .  >••  -Or  jnif«;c 


74-  3^^'  Eighteenth  and  Nineteenth  ^efiions  Anfwered. 

29.  He  has  no  Reft,  his  pride  always  climbs  up,  he  behaves  himfelf  juft  as  he  did 
here ;  he  continually  feeketh,  and  yet  wanteth  all  things ;  what  he  had  too  much  of 
that  he  has  too  little  of  there  ;  he  continually  defires  to  devour  his  own  Effence,  but  he 
has  none,  for  he  is  Magical. 
Or  right,  30.  He  has  loft  his  '  true  Image ;  he  has  the  Image,  as  it  were,  of  a  proud  prancino- 

Horfe,  or  of  what  elfe  he  has  been  delighted  with;  whatfoever  he  took  with  him  in  his 
will,  that  is  his  Image ;  where  his  Heart  is,  there  is  his  treafure  alio,  and  that  in  its 
Eternity. 

31.  But  hearken,  friend,  what  the  laft  Judgment  will  bring  with  it!  then  all  thino-s 
Jhall  pafs  through  the  Fire,  and  the  floor  (hall  be  fwept  clean,  and  every  one  Iball  go  into 
his  own  place ;   at  this  the  very  Devils  themfelves  tremble. 

The  Nineteenth  Queftlom 
Hem  is  the  Soul  Mortal^  and  how  Immortal  f 

I.  jK^        jtrn^  Thing  which  has  an  Eternal  beginning,  has  alfo  an  Eternal  end,  and  Co 
k    -^^    M  has  the  Effence  of  the  foul. 

Q    A  ^  2.  As  to  what  concerns  the  Image  which  God  created,  and  which 

5(r-^_^Mr^-5(«  has  a  Temporal  beginning,  that  is  born  out  of  the  Eternal,  and  will  be 
CjJ^^  ^et  in  the  Eternal  Effence  without  ''  fource. 

*  Or  pain,  or  3.  And  where  there  is  no  "^  fource,  there  is  alfo  no  Death;  and. 
T/'^'"^  N°'  ^'^°"oh  ^^"^  ^^  ^  fource,  (as  there  is  a  fource  in  Heaven,)  yet  it  is  but  in  one  only  will,  and 
turef'  °^    *"  ^^^^  has  its  foundation  in  the  Eternity  ;  and  as  nothing  is  there  that  can  find  it,  lb  there  is 

nothing  that  can  come  into  it. 

4.  But  where  there  is  one  will  only,  (as  in  God,  who  is  All  in  All,)  there  is  nothing 
that  can  find  the  will ;  there  is  no  'Turi>a  there;  for  the  will  defires  nothing  but  itfelf  only, 

|0r  branches  and  its '  twigs,  which  all  ftand  in  one  tree,  in  one  Effence  ;  the  Tree  is  its  own  beginning, 
and  its  own  end. 

5.  The  foul  has  proceeded  out  of  the  Mouth  of  God;  and  when  the  body  dies, Je 
goes  again  into  the  Mouth  of  God  :  It  is  in  the  Word,  the  Effence ;  and  in  the  Will,  the 
Deed. 

6.  Now  whb  will  condemn  that  which  he  has  in  his  own  body  ?  now  the  foul  is  in  the 
Divine  body,  it  is  hidden  in  God  from  all  evil ;  and  who  can  find  it .''  none  but  the  Spirit 
©f  God,  and  one  foul  another,  and  the  Communion  of  Angels. 

7.  But  the  wicked  fouls  have  loft  their  Image  in  the  Limit,  for  it  is  entered  into  a- 
Limit,  and  that  Limit  is  the  End  of  the  Image ;  the  'Tiiri'a  deftroys  the  firft  Image,  and 

*  Or  wgrks.    attracts  the  "  Effences  of  the  will  for  an  Image ;  and  this  is  alfo  immortal,  for  the  Eter- 

nal Nature  dies  not,  becaufe  it  had  no  beginning. 

8.  If  the  Eternal  Nature  in  the  fire  of  Anger  ftiould  die,  then  alfo  God's  Majefly 
would  be  extinguiftied,  and  the  Eternal  Something  would  again  become  an  Eternal  No- 
thing ;  and  that  cannot  be,  but  whatfoever  is  from  Eternity,  that  continues  Eternally. 

9.  The  falfe  foul  cannot  awaken  any  other  fource,  but  that  only  which  flood  from 
Eternity  in  the  Eye  of  Anger,  viz.  m  the  Center  of  Nature.- 

10.  All  things  have  been  from  Eternity,  but  effentially  in  the  Effence,  not  in  the 
»  Flfr-uraht  Subftance  of  the  Effence,  not  fubftantial  Spirits,  but  Spirits  "  in  Figure,  without  Cor- 
Spintiu.         porality  ;  they  have  been  from  Eternity  as  in  a  Magia-,  one  has  fwallowed  up  the  other  ia 

the  Magici, 


7^^  Twentieth  and  Tmmiy-firß  §fueßms  Arifwered,  75- 

It.  And  a  third  is  come  out  of  thefe  two,  according  to  the  form  of  thefe  two ;  there 
lias  been  a  Wreftling  from  Eternity,  and  a  figured  llibilance  :  the  Creation  hath  placed 
all  in  the"  Wonders,  fo  that  now  in  Eternity  ail  things  Hand  thus  in  the  Eternal  Magia  "Or  Work« 
in  the  Wonders.  of  Wonder. 

12.  Now  if  the  wicked  fouls  had*  brought  no  fubftance  into  their  wills,  then  they  *  Note,  the 
fliould  have  no  pain,  there  would  be  no  perception  but  Magia  -,  but  the  fubftance  is  an  condition  of 
Image,  and  that  is  the  Tiirba^  and  fo  there  is  a  fource  that  may  be  felt.  _     _  of'fuch  In""'^ 

X3.  There  is  a  dying,  and  yet  no  dying,  but  a  will  of  dying,  viz.  an  anguifli  in  that  ^^^^^  ^^  jj^ 
fubftance  which  was  introduced  into  tlie  will.  in  their  Mo- 

14.  And  that  caufes  that  all  things  long  or  pant  after  God,  and  yet  are  not  able  to  thers  womb, 
reach  him  \  and  this  caufes  anguilh  and  forrow  for  the  introduced  evil,  when  the  foul  ^^^^^^^  ^jjl' 
continually  thinks,  hadft  thou  not  done  this,  or  that,  then  thou  mighteft  have  attained  ^^naiiy. 
the  Grace  of  God  ;  and  the  evil  fubftance  caufes  the  Eternal  Delpair. 

15.  And  thus  we  fay  no  foul  is  mortal,  whether  it  be  in  God  or  in  Hell  i  and  its  fub- 
ftance remains  for  ever  to  God's  W^onders. 

The  Twentieth  Queftion. 
HoiiJ  does  the  Soul  return  to  God  again  f 

|.  "^^  ^^  ^""^  HIS  has  been  already  fufficiently  explained  -,  that  it  was  ^  fpoken  out  ,  or  breath. 
^^    ^    )^fe5^  of  the  Mouth  of  God,  and  created  by  the  Holy  Ghoft  into  the  ed. 

k-^JR  2.  Now  if  it  fo  continues,  then,  when  it  leaves  this  Earthly  Life,  1  Evil,  pain. 

y^y^    "k.    "^H  it  is  already  in  the  Mouth  of  God;  for  it  is  in  the  Divine  Body,  no  or  hurt  can 
k^  X^  ^J«l  0  Source  can  touch  it.  ^""'^  ^'  «• 

The  Twenty-firft  Queftion. 

Whither  goes  the  Soul  when  it  departs  from  the  Body  ;  be  it  faved^ 

or  not  faved  f 

J.?*"*^'*^'*^E  that  rightly  underftands  the  three  Principles,  has  no  occafion  t« 
3»  Jt^  )!(  k  ^  aflc  this  Queftion  ;  for  the  foul  departs  not  out  at  the  mouth,  for 
^  1"^  "^  )^  it  did  not  come  in  at  the  mouth  ;  but  it  only  pafles  out  of  the 
^^.  ^-^  Earthly  Life  ;  the  Turha  breaks  off  the  Earthly  Life,  and  then  the 
^*j»l  W  1«^^  foul  remains  in  its  own  Principle. 
k_^)J\,*%)^»<sJt       ^'  ■^^'^  ^^^  ^^"^^  retains  it  not,  no  wood,  no  ftone,  can  'retain  it ;  t  Compre-' 

it  is  thinner  than  the  Air  -,  and  if  it  has  the  Divine  Body,  then  it  goes  hend,  inckjf?^ 

dlred  as  a  Conqueror  through  the  'Turha,  viz.  through  the  Anger  of  God,  and  quite  keep.orwith- 

through  Death  ;  and  when  it  is  through,  then  it  is  in  God's '  Eflence.  'Orfubftanc" 

3.  It  remains  in  its  '  Wonders  and  Eflences  which  it  wrought  here ;  ic  beholds  ths  t  Deeds.       ' 

Majefty  of  God,  and  the  Aogels,  face  to  face. 


76 


'Matt.24-28, 
Luke  17.  37. 


■  Or  Leflbn. 


y  The  fmall 
thread  of 
Faith. 


'■  Or  works. 


-  Or  Source. 

•'  Or  works. 

'  Gnlf,    or 
dlftance. 

■"  Ct  Power. 


'  Rev.  6.  9, 
10.  11. 


l7je  Twenfy-ßrß  ^lueßion  Anfwerld, 

4.  Wherefoever  it  is,  it  is  in  the  Abyflal  World,  where  there  is  no  End  nor  Limit. 
Whither  fliould  it  go  }  "  Where  the  Car  cafe  is^  there  the  Eagles  gather  t-ogether  :  It  is  in 
Chrift's  Flelh  and  Blood,  with  Chrift  its  Shepherd. 

5.  Though  it  fhould  go  a  thoufand  miles  off,  yet  it  would  be  in  the  fame  place 
from  whence  it  went  •,  tor  in  God  there  is  no  Limit,  near  and  far  off  is  all  one 
in  him. 

6.  It  is  as  fvvift  as  a  Thought,  it  is  Magical,  it  dwells  in  its  Wonders,  they  are  its 
Houfe. 

7.  The  Eflentiality  that  is  without  it,  is  Paradife,  a  fpringing,  bloflbming,  and  grow- 
ing of  all  manner  of  fair  heavenly  fruits ;  juft  as  we  have  all  kinds  of  fruit  here  in  this 
world,  which  we  eat  after  an  Earthly  manner,  fo  alfo  there  are  all  manner  of  fruits  in 
Paradife,  which  the  foul  may  eat-,  they  have  colours  and  virtues  in  the  fubftance,  and 
not  like  a  thought:  though  they  be  as  thin  and  fubde  as  a  Thought,  but  fubftantial, 
comprehenfible,  and  palpable  to  the  foul,  virtual  and  full  of  the  lap  of  the  water  of 
Life,  and  all  this  from  the  heavenly  fubftantiality. 

8.  For  the  heavenly  body  of  the  Soul  is  from  the  pure  Element,  (whence  the  four 
Elements  are  brought  forth,)  and  that  gives  flefli,  and  the  Tinfture  gives  blood  :  the  ■ 
heavenly  man  has  flefli  and  blood,  and  Paradii'e  is  the  Power  of  the  fubftantiality»,  it 
is  heavenl  Earth,  incomprehenfible  to  our  outv/ard  Reafon. 

9.  But  we  will  again  teach  you  another  J\.  D.  ^.  All  in  this  world  Jiave  not 
Chrift's  fiefh  in  them,  hidden  in  the  Old  Jdaw ;  indeed  among  very  many,  fcarce  one, 
but  the  Regenerate,  who  are  departed  from  their  own  will  into  God's  will,  in  v/hom 
the  Noble-  Grain  of  Muftardfeed  isfown,  out  of  which  a  Tree  is  grown. 

10.  Moft  fouls  depart  from  the  body  without  Chrift's  bod)',  yet  they  liang  as  by  a 
'^  thread;  and  are  at  laft  in  their  Faith  enrered  into  the  wilU  thefe  fouls  indeed  are  in 
the  Image  in  the  Spirit,  but  not  in  the  Flefti. 

11.  Such  as  thefe  wait  for  the  laft  Day;  when  the  Image,  (viz.  the  EodyO  fhall 
come  forth  out  of  the  Grave,  out  of  the  firft  Image,  for  God  will  raife  it  up  by  the 
voice  of  Chrift,  even  that  Image  which  Jdam  had  in  his  Innocence,  which  has  fprouted 
with  or  by  Chrift's  Blood. 

12.  But  the  Earthly  Body  fnall  not  touch.it,  that  muft  come,  before  the  Judgment  in 
the  Ti'.rba ;  but  after  the  Sentence  of  the  Judgment,  the  Tar-J«  Ihall  fwallow  it  up,  and 
the  ""  ^^'onders  [of  it]  fhall  only  remain. 

13.  You  muft  underftand  us  right:  Thefe  fouk  that  muft'v/ait  till  the  laft  Day  for 
their  Bodies,  they  remain  with  their  bodies  in  the  ftill  Reft,  till  the  laft  day,,  without 
feehng  any  "  pain,  but  in  another  Principle. 

14.  They  have  neither  Darknefs,  nor  Majefty,  in  the  Earth,  but  are  at^Tcft  without 
pain,  in  tlie  External  ivill  Liberty,  without  touching  the  Body. 

15.  Yet  they  Ice- their  "  Wonders,  but  they  perform  nothing  in  them,  for  they  wait 
upon  God,  and  are  in  Humility;  for  they,  are  funk' down  through  Death,  and  are  at 
another  world,  yet  there  is  a  great  -  Space  between  them,  and  the  holy  fouls  that  are 
in  Chrift's  flefh  and  blood  ;  but  not  a  Principle,  they  are  in  one  and  the  lame  Princi- 
ple. 

16.  But  a  Spirit  without  a  Body  has  not  that  ^  might,  which' the  Spirit  in  the  Body 


our  Blood?  and  it  was  anfweredthem,;  that  they  fmuld  refi  a  littk  "while,  till.theit  krc- 
thrcn  were  accomplificd^  ivhichßow^M  kilUi'for  the  -üiittuß- of  Jffus. 


The  7wenty-ßrß  ^eßton  A?ifii-cred.  -fj 

18.  But  the  fouls  of  the  wicked  have  another  pkce,  viz.  in  the  moll  ^  iniiennoO:,  '  Theinner- 
vvhich  alio  is  the  moll  oiitermolt  in  the  D.irknefs  ;  they  dare  go  no  whither  \  they  re-  '"°'^  'i^^-^ 
main  merely  with  the  body,  in  their  ^  fubftance,  yet  not  in  this  world,  neither  do  they  \J^^ 
touch  the  Earth.  e  Eifence  cr 

19.  They  have,  indeed,  power  enough  over  the  Earth;  they  can  open  it  without  works. 

"  fubftance  and  perceptibility :  But  they  have  not  the  outward  Principle ;  they  have  '"  Effence  and 
not  power  enough  over  the  outward  Spirit ;  yet  it  can  for  a  time  make  '  Apparitions  in  feeling. 
the  -^  fydereal  Spirit.  '  Showjug- 

20.  As  many  appear  again  in  the  Aftral  Spirit,  and  feek  '  Abftinence,  and  make  f  ol-Vpiritof 
many  afraid,  with  caufing  difturbances  in  houfes ;  all  which  they  do  by  the  Aftral  Spirit,  the  Air. 

till  that  be  confumed,  and  then  their  ""  tricks  lie  in  the  Darknefs ;  and  they  expeft  the  '  Or  Reft. 
laft  Judgment.  and  Sh''"- ^' 

21.  Our  Bcbelhy^,  it  is  the  Devil  which  goes  up  and  down  in  the  fhape  of  the 
foul ;  indeed  the  damned  foul  has  enough  of  the  Devil,  but  it  is  not  the  very  Devil  -, 
he  is  in  the  Abyfs,  and  torments  the  foul  in  the  time  of  the  body  willingly,  in  the 
Abyfs  of  the  foul. 

22.  Neither  does  he  altogether  want  a  cloak  for  his  hypocritical  deceit,  for  he  can 
put  on  an  outward  garment,  to  feduce  or  lerrify  men  in. 

23.  But  this  complaint  we  have  againft  5ß^^/,  that  fhe  is  fo  extreme  blind,  and  has  lb 
little  knowledge  of  God,  flie  lias  call  away  the  true  Magia  and  Philofophy,  and  re- 
ceived Antichrift  ;  now  Ihe  has  loft  her  underftanding,  fhe  has  a  kind  of  Art  ftill,  but 
her  underftanding  quite  fails  her,  flie  has  broken  the  Looking-Glafs,  and  fees  with  Spec- 
tacles. 

24.  What  fhall  we  fay?  The  world  Is  blind-folded,  it  is  drawn  into  a  fnare,  and 
taken  captive,  and  it  fees  it  not,  yet  it  were  at  liberty  if  it  did  but  fee  it  •,  the  fnare 
wherewith  it  is  bound  is  malicious  knavilh  cunning  ;  thou  flialt  foon  be  made  to  fee  :  Ic 
is  broad  day-light,  only  awake,  thou  Keeper  of  Ifrael. 

25.-  ThiTS,  my  beloved  friend,  know  that  there  is  a  difference  of  places  where  fouls 
are,  according  to  that  whereinto  the  foul  is  entered-,  if  it  be  Holy  and  Regenerate, 
then  it  has  a  "  body  which  expeds  only  the  "  Wonders  of  the  body  at  the  laft  Judgment-  "  Thebodyo£ 
Day,  it  has  ^  comprehended  them  already  in  the  Will,  but  at  the  laft  Day  they  muft  Chrhl. 
ftand  before  the  Judgment.  ^  Or  works. 

26.  All  fouls,  good  and  bad,  fhall  every  one  receive  their  Sentence  and  Reward  r  ^r  formed.' 
The  Holy  fliall  be  fet  in  the  prefence  of  the  wicked,  that  they  may  fee  and  ■*  feel  the  s  Or  tafte. 
caufe  of  their  '  pain.  r  Orfource 

27.  If  any  fhould  conceit  a  peculiar  Refidence,  or  place  where  they  fiiould  confort  and  tormeat. 
or  fir  together,  that  contradids  the  Rule  of  the  Mugla:  Every  foul  is  in  its  own  coun- 
try, and  not  bound  to  the  place  of  the  body,  but  it  may  be  where  it  will;  wherefo-- 

ever  it  is,  it  is  either  in  God,  or  in  Darknefs. 

28.  God  is  every  where,  and  Darknefs  is  every  v/ here -,  the  Angels  alfo  are  every 

where,  each  in  its  own  Principle,  and  in  its  own  '  Property.  ^  Or  foures, 

29.  The  FiAion  of  outward  Reafon,  without  the  knowledge  of  the  Principles,  is 

'  as  a  fighting  with  a  Ihadow  :  If  I  Ihould  afk  a  thoufand  times,  and  fliould  always  be  '  Or  a  falfe 
told  fomething  concerning  God,  and  yet  were  but  in  flefli   and  blood,  I  fhould  look'  <^iaf'%  a  con- 
upon  it  as  Biibel  does  ;  which  fuppofes  that  the  foul  flies  into  a  Heaven  above  the  Stars;  '"^* 
I  kaow  nothing  yet  of  that  Heaven,  and  lean  well  forbear  beina;  there. 

30.  Heaven  is  indeed  above  ;  but  there  are  the  Angelical  Principalities  and  Thrones  : 

This  "  Eye  of  the  "  .Either  is  our  Principality  and  Kingdom.  "  Or  GTohe. 

31.  The  f^me  is  with  them  above  which  is  with  us,   but  our  Creation  and  Eflence' "  ^•■^^*''^''^'^- 
is  in  our  vEther  :  A  foul  may  come  to  them  if  it  earneftly  deßres,  and  the  Angels  of  ^""ere^ 
God  will  lovingly  entertain  it.  -piere,. 


7-g 


»  WK«t  Cod 


*fhe  Iwenty-fecofid  ^eßion  A?ifwerecl. 

Oi,l.  For  the  fame  Eflence  of  God,  which  is  with  us,  is  with  them-,  this  only  is  the 
difierence,  that  they  have  among  them  Angelical  works,  wholly  pure  without  blemifh, 
and  we  have  the  great  wonders,  and  therefore  they  long  to  be  with  us  \  and  befides, 
they  are  our  miniltring  fervants,  during  the  life  of  the  body,  and  refifc  the  Devil. 

33.  Now  if  the  Angels  be  in  this  world,  in  the  Holy  Principle,  whither  then  Ihall 
the  foul  flyfirft?  Perhaps  into  Pride,  as  Lucifer  ^\d,  might  ^ßi»«/ think.  O  no !  they 
continue  in  humility,  and  look  ^.  upon  God's  Wonders  i  as  God's  Spirit  moves,  fo  do 
they. 


^ 


ifc2Ss^^5fc&2fc^:fc^^2^*S&^*cfc5&^Ä^^2S2Sfed&^sSj«fe  jfe^^^Jäfe^S&äSssfcsfc 


The  Twenty-fecond  Queftion. 


What  does  every  Soid  departed 9  Does  it  rejoice  till  the  laß  ^udg- 

ment-Day  f 

!•  ^'*')^'"*0^'*')^  HIS  Queftion  contains  the  exceeding  joyful  Gate  of  Glory,  leading 

«■  OrTiium-       3*  ?^    J*K    )^  <C  to  the  knowledge  of  the  ^  viftorious  Garland  of  the  foul. 

jhant.  '^'iJ^  1^^^       ^'  When  a  Darling  Son  travels  afar  off  into  a  ftrange  Country, 

%S\t      »^    W  '^^^  ^"^^  ^^^  Honour,    he  often  thinks  of  home,  and  of  the  time 

^j*K     jj^^^  when  he  fhall  enjoy  his  Parents  and  Friends;   he  rejoices  at  the 

,*,Mr9s)8(»*.S§C^  thought  of  that  Day,  and  expedts  it  with  inward  Joy  and  Longing : 

alfo  he  applies  himfelf  to  his  bufmefs,  that  he   may  get  Arts  and 

Skill,  wherewith  he  may  rejoyce  his  Parents,  Kindred,  and  Friends. 

3.  Think  of  this  fimilitude,  and  take  it  into  confideration.  It  is  jufl  fo  with  the 
foul ;  the  fouls  without  the  body  have  ä  great  inward  joy,  and  wait  for  the  laft  Day 
with  great  inward  Defire,  when  they  fhall  again  receive  its  fair  and  Holy  Body  with 
its  ^  Wonders. 

4.  Alfo  their  Reft  is  in  their  will,  where  they  behold  their  works  after  the  manner 
of  the  Eternal  Abyflal  Magic,  which  they  fhall  then  firft  receive  at  the  laft  Day,  in  the 
Figure,  with  the  New  Body  out  of  the  Old. 

5.  Alfo  we  know  and  Mnighly  perceive,  yet  In  the  Spirit  only,  according  to  its 
knowledge,  that  the  blelTed  fouls  rejoice  in  the  labour  which  they  took  here,  and  ex- 
ceedingly recreate  themfelves  in  their  wonders  which  they  fee  Magically :  for  they  that 
have  led  many  to  Righteoufnefs,  they  have  their  Reward  in  the  Magia,  in  the  will  be- 
fore their  Eyes. 

6.  They  that  have  fuffered  much  Petfecution  for  the  Truth's  fake,  they  fee  their 
*>  Or  Crown  bright  "  Triumphant  Garland,  which  at  the  laft  Day  they  fliall  fet  upon  the  New 
of  Viitojy.     Body. 

7.  They  that  have  done  much  Good,  they  fee  that  plainly  77jm;zg-  in  the  will. 

8.  They  who  have  been  fcorned,  contemned,  perfecuted,  and  Hain  for  Chrift's  Doc- 
trine, Honour,  and  Truth's  fake,  they  fee  the  Triumphant  Victory,  like  one  that  has 
overcome  his  Enemy  in  a  fight,  and  then  reprefents  the  Victory  to  his  Prince  or  King; 
for  which  he  has  exceeding  great  Glory,  when  his  King  receives  him  with  great  joy, 
and  keeps  him  with  him  for  his  faithful  afliftant. 

9.  We  have  no  Pen  that  can  write  what  exceeding  joy  is  in  them  ;  only  this  we  know, 
that  thofe  for  the  moft  part  have  put  on  the  Divine  Body  in  this  world,  and  fo  have  greater 
perfeäion  than  the  other :  they  expeft  the  laft  Day  with  great  joy  and  glory,  when  their 


*  Or  works, 
which  it  did 
here. 


i-Or  fully. 


The  Twenty-fecond  ^ueßion  Anßi'ered.  ft^) 

works  Hiall  be  prefcnted  to  them,  and  fet  before  their  Eyes  in  heavenly  figures  j  and  the 

wicked  fhall  fee  them, '  againft  whom  they  have  kicked.  >■  Or  whom 

10.  Every  foul  rejoices  before  the  face  of  God,  in  great  hope  of  that  which  it  fhall  ^''^X  ''?^^ 
receive  again,  for  it  knows  its  Reward  ;  but  without  the  body  it  cannot  receive  it :  for  „^,5^""'" 
it  hath  wrought  its  works  in  the  Body,  and  therefore  it  will  get  that  again,  which  will 
follow  it  in  the  New  body. 

11.  For  though  the  exceeding  precious  Holy  Souls  have  put  on  Chrift's  body  in  this 
world,  io  that  they  ftand  in  Heaven,  iiix.  in  the  Image  of  God;  yet  ail  their  works 
were  wrought  in  the  Old  Body,  which  was  God's  Looking-Glafs :  and  in  the  Refurrec- 

tion  they  fhall  be  prefented  to  them  in  the  true  heavenly  Figure  in  that ''  body.  «"Oroldbody. 

12.  For  the  firft  Image  which  /idam  was  before  the  fall,  is  Regenerated  in  Chrilt  -, 
'  and  fhall  again,  with  its  Wonders,  be  put  upon  the  foul ;  and  although  it  had  the  Divine 

Body  before,  yet  the  °  Wonders  fland  in  the  firfl  Image.  °  Orvvorks, 

13.  But  the  Turba,  with  the  outward  Kingdom  of  the  outward  Source,  is  gone,  for 

^  it  was  a  Glal's,  and  is  now  become  a  Wonder  •,  it  lives  without  Spirit  as  a  Wonder,  and  f  The  firil 

fliall  be  put  upon  the  foul  in  great  *  Glory,  which  it  flaall  have  from  the  Light  of  God;  Image. 

at  whicli  the  holy  fouls  exceedingly  rejoice,  and  exped  it  with  great  longing.  Transfieura- 

14.  You  mufl  know,  that  every  bleffed  foul  trims  its  Lamp,    fo  that  it  willingly  tion,  or 
meets  its  Bridegroom  at  the  lafl  Day :  it  always  renews  its  will,  and  thinks  how  it  fliall  brightnefs.. 
rejoice  with  all  holy  men  and  Angels,  in  its  new  Body  in  the  Wonders :  there  is  a  conti- 
nual fpringing  up  of  Joy  in  them,  when  they  think  of  that  which  is  to  come,  each  as  its 

virtues  are. 

15.  And  as  their  works  have  been  different  upon  Earth,  fo  alfo  is  their  hope  :  for  ai 
Day-labourer,  who  has  wrought  much,  rejoices  at  his  wages,  fo  alfo  here ;  there  is  a. 
friendly  Efftnce  among  them,  and  in  them. 

16.  All  the  fcorn  and  difgrace  which  was  put  upon  them,  that  were  innocent,  is  a 
great  Triumphant  Glory  to  them,  in  that  they  have  fuffered  in  Innocence,  and  put  on 
Patience  in  Hope,  which  they  have  ftill  on  them  ;  Death  cannot  take  it  away,  nor  put  it 

off,   but  the  foul  takes  that  with  it  which  it  has  "  conceived.  ^  Or  wrought 

1 7.  Its  many  hearty  prayers,  wilhes,  and  good  deeds  in  love  to  its  neighbour,  are  its 
food  which  it  eats,  and  it  rejoices  itfelf,  till  its  New  Body  fhall  eat  Paradifical  fruit. 

18.  But  they  who  have  put  on  the  Divine  Body  here,  they  eat  at  God's  Table  without 
«eafing ;  yet  the  Paradifical  fruit  belongs  to  the  body  of  the  Wonders,  which  fhall  arife 
out  of  the  Grave,  and  which  was  created  in  Paradife ;  for  it  was  made  out  of  the  Begin- 
ning, and  it  brings  the  End  with  the  '  W'onders  into  the  Beginning  again.  '  Orworks, 

19.  But  wonder  not,  nor  think  that  we  underfland  it  lb,  though  we  feem  to  fpeak  of 
two  bodies  of  the  Holieft  Saints  ;  for  they  are  not  two,  but  one  :  But  confider,  that  God's 
EfTentiality  filleth  all,  and  that  is  the  Divine  Body,  which  is  put  upon  the  "  Holy  Souls,  ^Thi^rfit 
even  in  this  life.  Holy  Souls,. 

20.  For  they  call  their  will  into  God's  will,  and  fo  they  receive  the  Divine  Body  which  ^J^^  Power, 
filleth  all  things :  their  will  dwells  in  the  Divine  Body,  and  eats  of  God's  word,  of  God's  "i^^h^^ 
fruit,  of  God's  '  virtue,  in  the  Divine  Body ;    and  Chrift  is  in  God ;  God  is  become  with. 
Chrilt.  ■  "  yii  the 

21.  And  fo  they  "  carry  about  them  Chrift's  Body  in  God,  and  yet  wait  for  their  firfl  works  and 
Adamical  holy  Body,  with  the  "  Wonders,  which  fliall  be  put  upon  them  with  Paradifical  ^^/,./j^o||'/^., 
•  property.  the  Elemen-'" 

22.  For  God's  purpofe  muft  ftand;  he  created  the  firft  Body  ^  for  Paradife;  it  fhould  tary  Body, 
have  continued  there  Eternally,  and  it  muft  go  thither  again:  and  the  foul  muft  remain  during  the 
upon  the  Crols  of  the  Ternary,  in  the  Mouth  of  God,  whence  it  came  :  and  yet  the  whole  ^^^^^  ^'^^^  . 
Perfon  continues  with  body  and  foul  in  one  another ;  but  God  filleth  All  in  All,.  fOri^^    '^' 


8o  The  Twßnty-fßC07:d  iiueßion  Anfuoered. 

23.  O!  that  we  had  but  a  human  Pen,  and  were  able  to  write  it  in  the  Spirit  of  your 
Sou!,  according  to  our  knowledge :  O!  how  many  would  then  return  out  of  iWow  and 
Gomoyrah,  out  of  Babel,  out  of  the  covetous,  proud  valley  of  Mifery,  which  is  but  an- 
guifli  and  pain,  full  of  fear,  vexation  and  horror  ! 

24.  And  here  we  fliall  let  you  know,  that  you  may  deeply  confider  it,  what  is  the  la- 
mentable and  miferable  condition  of  the  damned  fouls,  and  what  they  have  to  expeft,  and. 
but  briefly,  feeing  the  following  Queftion  does  it  at  large. 

25.  Their  expeiftation  is  like  that  of  an  imprifoned  Malefaftor,  who  continually  liftens 
when  any  thing  ftirs,  when  the  Executioner  ihculd  come  and  execute  Judgment,  and 
give  him  his  Reward  :  fo  alio  they. 

26.  They  have  a  falfe  Confcience,  which  gnaws  them -,  their  fins  are  fet  continually  be- 
fore them  :  they  alfo  fee  their  works  Magically  ;  they  fee  all  their  unrighteoufnefs  and  va- 
nities, their  unmeafurable  pride  and  haughtinefs ;  they  fee  the  oppreffion  of  the  poor; 
their  fcorning  and  domineering  over  them. 

27.  Their  falfe  confidence  hies  from  them,  their  Hypocrify  was  only  a  deceitful  Glafs ; 
it  reached  not  the  Heart  of  God ;  it  ftands  vifibly  before  them  in  the  Magic,  viz.  ia 
their  will ;  but  when  they  fearch  therein,  they  ftir  up  the  Tnrba,  of  the  fire,  which  will 
always  confume  the  Looking-Glafs,  and  then  they  are  in  fear  anfl  horror. 

28.  For  they  fee  and  know  that  all  mufb  be  tried  at  the  laft  Day,  by  tlie  Eternal  fire 
of  God's  Anger  -,  and  they  feel  very  well,  that  their  works  will  ftay  in  the  fire. 

29.  The  Devils  alfo  exceedingly  tremble  when  they  confider  their  fall,  which  refts  in 
God's  Judgment  what  he  will  do  ;  of  which  the  Holy  Scripture  tells  us  plainly  enougli, 
efpecialiy  the  Judge  Chrift  himfelf. 

.  30.  Thus  know,  that  the  totally  miferable  condition  of  the  damned  is,  that  when 
they  Ihould  trim  their  Lamps  to  meet  the  Bridegroom  at  his  Coming,  they  tremble,  and 
their  works  wound  them,  which  the  Turba  neverthelefs  fets  before  their  Eyes. 

31.  But  now  thofe  that  are  fouls  highly  damned,  are  prefumptuoudy  bold,  they   re- 
nounce God,  and  curfe  him,  and  are  his  moft  malicious  Enemies. 
,  32.  They  hold  their  caufe  to  be  juft,  they  oppofe  God  with  daring  Impudence,  and 

J  Or  Quality,  think,  Is  there  fire  ?  fo  are  we  fire  :  Is  there  '  fource  ?  then  we  will  climb  up  above  God, 
and  Heaven  in  the  fource  of  the  fire  ;  what  care  we  for  humility,  we   will  have    the 
ftrength  and  might  of  the  fire,  we  will  be  above  God,  and  do  wonders  by  our  Power. 
33.  We  have  the  root,  God  has  but  the  Glance:  let  us  be  Lords,  God  fhall  be  Ser- 
*■  The  wrath    vant ;  our  "^  Mother  is  his  life,  we  will  overthrow  his  ftrong  Tower  at  once. 
"^^i-ivT  ^^^^'         3"^'  "^'^^^y  '1^^^  ^'^^  mind  of  foldiers,  that  fcale  Forts  and  Walls,  and  think  the  City  is 
theirs,  though  indeed  they  lofc  their  lives  and  never  get  it. 

35.  You  muft  underftand,  that  Hell  is  againil:  Heaven,  and  the  Inhabitants  thereof 
againrt  the  Inhabitants  of  Heaven  i  and  this  in  God  is  alfo  a  great  Wonder  ;  all  makes 
fur  his  Glory. 


I 


Til? 


l^he  Twenty-thh'd  ^eßion  Anfwereä.  -     8 1 

The  Twenty -third  Queftion. 

I'Fhether  do  the  Souls  of  the  Wickedj  without  Difference^  fß^  ß  ^^^'S 
a  Tivie  before  the  Day  of  'Jt{dgme7it^)  ßnd  any  Mitigation^  or 
Refreßjme?it  ? 

I.  ?^'*\t^*%?*~^  T  PI  I N  G  which  goes  Into  an  Eternal  Entrance,  is  alfo  in  the  Eternal 
k.)!j(  ^^  ){Cj«?  End  :  Who  can  put  any  thing  into  his  Hand  that  is  afar  off,  and  not 
^^^^^T^'"^  *  prefent  where  it  is  to  be  done  ?  he  muft  give  it  only  into  his  hand 
^^/^r  '^i%  '■'^'^'-  '^  "^''^'"  ^°  receive  it ;  and  that  thing,  which  with  its  will  is  gone 
^w^^w^  forth  out  of  itfelf,  can  receive  nothing  within  itfelf,  becaufe  it  defires 
ks_-3^'fe»»^kl!jil^  nothing  within  itfelf. 

2.  Thus  it  is  with  the  Wicked  in  this  world  ;  he  fs  gone  with  his 
will  out  of  himfeif  into  Covetoufnefs,  Pride  and  Voluptuoufnefs,  into  Blafphemy,  Glut- 
tony and  Drunkennefs,  Whoredom  and  Wantonnefs :  his  will  is  continually  bent  to  de- 
I'pife  the  Poor,  and  in  fcorn  and  difgrace  to  plague  the  Righteous,  and  to  tread  him 
down  by  Authority. 

3.  He  has  corrupted  Judgment  with  lies  and  bribes,  and  continually  fwallowed  down 
unrighteoufnefs,  as  a  Cow  drinketh  water  ;  all  that  has  come  from  him  has  been  '  bitter  '  Or  cruel, 
Anger,  which  he  efteemed  to  be  his  might  and  power ;  his  will  has  been  mere  wilful- 

nefs,  he  hath  done  what  he  lifted  ;  he  hath  danced  after  the  Devil's  Pipe,  and  has  wholly 
entered  into  Covetoufnefs ;  he  has  accounted  his  money  and  goods  his  treafure,  and  his 
will  has  continually  entered  into  it. 

4.  He  has  never  retired  into  himfeif,  and  fought  after  Love,  much  lefs  humility  ;  he 
has  looked  upon  the  needy  as  his  footftool,  he  has  opprefled  without  meafure  ;  he  has 
counted  it  his  Art  and  Wit  when  he  has  been  able  to  circumvent  the  fimple,  and  de- 
prive him  of  his  labour. 

5.  He  has  fuppofed  that  he  had  found  out  the  fineft  policy,  who  could  contrive  his 
bufinefs  fo  fure  that  he  might  do  what  he  would  ;  then  he  thought  himfeif  very  cunning,, 
and  that  he  had  great  Wifdom. 

6.  All  this,  yea  and  much  more,  he  has  conceived  in  his  will,  and  therewith  the  Image 
of  the  Spirit  of  the  foul  has  been  filled,  and  all  this  ftands  in  his  figure ;  and  whenever 

the  body"  dies,  then  the  Turba  comprifes  all  this  in  the  Spirit.  "  Or  returns 

7.  And  then  if  the  Spirit  would  now  enter  into  itfelf,  the  'Turha  goes  with  it  and  feeks  *°  E^i'th. 
the  ground,  vi%.  the  Root  of  the  foul,  and  fo  the  fire  is  but ""  kindled  by  it.  "  Inflamed. 

X.   And  you  muft  know,  that  the  fouls  of  the  wicked  have  no  mitigation,  their  beft 
eafe  and  joy  is  when  they  climb  up  in  the  will,  in  their''  works  which  they  did  here,  and  ^  Employ, 
continually  defire   to  do  them  more ;    it   grieves  them,    that  they  did  not  afflicl  the  ™^"  °^ 
honeft  more  than  they  did  ;  their  will  is  juft  as  it  was  here.  ^^' 

9.  They  are  Spirits  of  Pride  like  the  Devil,  alfo  of  Covetoufnefs,  and  fo  they  fwal- 
lovv  down  their  abominations  which  they  committed  here;  their  joy  is  only  to  think  how 
they  will  conLen-m  God  and  be  their  own  Lords  ;  this  is  their  recreation  and  refrefhment, 
and  no  other. 

10.  For  how  fliould  they  receive  any  other  refrefhment  ?  They  dare  not  for  fliame 
lift  up  their  Eyes  to  God,  nor  dare  they  fly  to  the  Saints,  whom  they  have  here  fcorned  ; 
they  are  afhamed  to  do  that,  for  their  fallhood  continually  fmiteth  them  on  the  face,  ami 
their  malice  and  falfhood  rife  up  from  Eternity  to  Eternity. 

1 1.  When  but  the  leaft  thought  of  the  laft  Day  comes  into  their  minds,  then  fear  and 

*L 


82 


"Or  an  Image 
ot  Love. 
'*  Or  mad, 
ftnfclefs 
image  of  An- 
ger, and 
Wrath. 
»  The  Eye  of 
Love,  and 
the  Eye  of 
Wrath. 
'  Or  Jaws. 


^  Dwelling, 
CT  Prifon. 
'  Sends  you 
Crofles. 


*  Do  them 
f.ivj  good. 

«  Or  Gulf. 
Luke  i6.  i6. 


*  Or  delive- 
rance. 


*rhe  Twenly-third  ^eßion  Anfwered. 

horror  dir  in  them  j  they  had  rather  let  that  thought  alone,  and  recreate  themfelves  in 
haughtinefs. 

12.  And  this  is  alfo  a  Wonder,  and  the  greatefl:  Wonder  of  all,  that  an  '^  Angel  fhould 
become  fuch  a  furious "  Devil  ;  and  fo  the  Power  of  God's  Anger  comes  to  be  mani- 
fefted  :  for  God  has  manifefted  himfelf  according  to  both  *"  Eyes,  in  Love  and  Anger  -, 
and  it  is  left  free  to  Man,  he  may  go  into  which  of  them  he  will ;  God  throws  none  into 
wrath,  the  foul  cafts  itfelf  into  it. 

13.  But  you  muft  know,  that  the  wrath  has  fet  its  ^  throat  wide  open,  and  draws 
mightily,  and  defires  to  devour  All  ;  for  it  is  the  Covetoufnefs  and  the  Pride  infuking 
over  humility. 

14.  And  fo  alfo  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  thefe  the  foul  enters,  in  that  it  remains  and  grows,  whether  in 
Loveor  Anger ;  jn  that  Tree  it  ftands,  and  there  is  no  Deliverance  in  Eternity  from  thence ; 
here  in  this  Life  the  foul  ftands  in  a  Balance  in  the  Angle,  and  may  (though  it  has  been 
evil)  be  born  again  in  Love,  but  when  the  Balance  breaks,  then  it  is  gone  ;  it  is  after- 
wards in  its  own  Country,  in  its  Principle. 

16.  Who  lliall  break  that  which  is  Eternal,  where  no  breaker  can  be  found  .''  for  it  is 
its  own  Maker :  Whence  then  fhall  another  Tiirba  come,  when  a  thing  is  in  the  Eternity 
where  no  Limit  is .'' 

1 7.  But  that  you  may  yet  fee,  that  God  willeth  not  evil,  he  makes  his  will  known  unto 
you  ;  he  fends  you  Prophets  and  Teachers,  and  gives  them  his  Spirit,  that  they  may  give 
you  warning :  Now  if  you  refufe  to  obey,  then  you  ftay  ftill  willingly  in  the  Anger, 
which  is  your ''  Wages  and  Kingdom. 

18.  God"  afflids  you  to  break  you  off  from  your  own  will,  from  your  voluptuous, 
proud,  and  dilTolute  Life:  But  if  you  go  on,  you  fhall  hereafter  furelytafte  the  belli  (h  Dregs. 

19.  We  teach  you  the  Crofs,  and  the  Devil  teaches  you  pleafure  :  Now  you  may  take 
which  you  will,  and  that  you  Ihall  have,  whether  it  be  Love  or  Wrath. 

20.  We  labour  for  you,  but  you  contemn  us ;  what  fhould  we  do  more  for  you  .'  we  are 
even  your  very  flaves  -,  if  you  will  not  accept  us,  be  it  at  your  peril,  and  get  you  away  with 
that  which  is  yours,  and  we  will  take  that  which  is  ours,  and  fo  we  are  parted  for  ever. 

21.  We  will  ftill  work  in  our  Day-labour,  and  do  what  is  commanded  us;  at  the 
Harvefl  we  fhall  appear  before  one  another,  and  then  you  will  know  us,  and  do  that  to 
yourfelves  there  which  you  have  here  done  to  us  -,  we  will  not  hide  this  from  you,  but 
ijpeak  what  we  fee. 

The  Twenty-fourth  Queftion. 
Whether  do  Mens  Wipes  ^ profit  them  at  all  f 

I.  |tr'*^)^^'^fl^Y  beloved  friend,  look  upon  the  Rich  Man  and  poor  Lazarus;  fo 
3*  ^  WW  ^  <(  you  fhall  find  that  there  is  a  great  ^  Space  between  them  and  us,  fo 
^  jsV'^  y^  ^^<  that  thofe  that  would  reach  them  with  their  prayers  and  wills  cannot, 
Q  ^  ^  ^  ^  neither  can  they  come  to  us ;  there  is  a  Principle  between. 
^^  ^^  -y^  2.  The  Prayer  and  Wifh  of  the  Righteous  penetrates  into  Heaven, 
^il  3^'^M.^jK^  ^"^^  "°'-  '"^°  ^^^'^  •  ^^*^  Scripture  alfo  tells  you,  out  of  Hell  tht-re  is 
""  ■    no  "Redemption  ;  they  lie  in  Hell  as  dead  bones,  they  call,  and  no 

man  heareth  them,  no  praying  avails  them. 


"The  7we7ity-fow'th  $ueßion  A?ifwered.  8  3 

q.  And  though  many  men  fliould  pray  for  the  damned  fouls,  yet  their  Prayers  re- 
main in  their  own  Principle,  and  pafs  into  Heaven,  and  not  into  Hell ;  there  is  no  calling 
back  again  out  of  Hell,  faith  the  Scripture. 

4.  You  know  what  Chrift  faid  to  his  feventy  Difciples,  '  When  ye  enter  hito  an  Hotife,  •  Matt.  icj:. 
greet  the  Houfe^  and  if  the  Child  of  Peace  be  in  that  Hotife,  then  your  greeting  and  wißj  ßall 

refl  upon  it ;  if  not,  your  wißj  returneth  to  you  again  :  and  fo  it  is  alio  here. 

5.  No  good  wifh  enters  into  Hell :  But  if  the  Wicked  leaves  behind  him  much  falfhood 
and  deceit,  fo  that  the  HeUilh  Torment  is  wiflied  to  him  in  the  Grave,  fuch  wifhes  come 
to  the  wicked  foul,  thole  wifhes  come  where  they  are  ;  for  that  foul  muft  fwallow  down 
its  abominations  which  it  committed  here,  and  that  is  its  food  which  the  living  fend  after 
it, 

6.  But  it  is  altogether  wrong,  and  does  not  become  the  Children  of  God  at  all  ;  for 
thereby  they  low  into  Hell,  into  the  Anger  of  God  :  they  had  need  beware,  left  they  alio 
reap  that  which  they  low ;  moft  certainly,  if  they  do  not  recall  themfelves  and  repent, 
it  will  fall  out  no  otherwife. 

7.  Further,  we  give  you  to  underftand,  according  to  our  knowledge  in  the  Spirit, 
(not  according  to  the  opinion  and  conceit  of  the  outward  Man,  but  according  to  our 

Gift)  that  thole  fouls,  which,  as  ic  were,  hang  by  a  ^  thread,  and  but  at  laft  enter  into  "The  thread 
Repentance,  and  fb  lay  hold  of  the  Kingdom  of  Heaven,  as  it  were,  by  a  thread,  fo  °hj^^\sihiall 
that  Doubting  and  Faith  are  mixed,  are  in  fuch  a  condition,  that  a  hearty  Prayer  and^  ^^j  ^^^^l^^ 
Wifli  redound  to  their  profit,  and  pierce  into  the  poor  captive  foul,  into  its  '  fource,  if  '  Condition, 
it  be  made  with  all  Earneftnefs.  °'  P{°P"ty. 

8.  For  it  is  neither  in  Hell,  nor  in  Heaven,  but  in  the  Gate,  in  the  midft,  in  the  fource  °''  "»''"y- 
of  the  Principle,  where  fire  and  light  fever  themfelves,  and  is  held  by  its  Turba,  that  al- 
ways leeks  '"  the  fire:  But  then  this  fmall  twig  which  it  has  "  conceived,  viz.  the  weak  "  Or  to  de- 
Faith,  deeply  demerfes  itfelf,  and  earneftly  reaches  after  the  Mercy  of  God,  and  yields  it-  1°^^^  "J^^  ^^^ 
felf  patiently  into  the  Death  of  that  fmking  down  out  from  the  Anguilh,  and  that  finks  j^g^^^^j'"^'^  ' 
down  from  the  °  pain  into  the  meeknefs  of  Heaven.  "  Or  fource. 

9.  And  although  many  a  foul  is  held  a  ^  fufficient  while,  yet  the  Anger  cannot  devour  p  Or  tedious 
that  fmall  Faith,  but  mult  at  laft  let  it  go.  _      _  *^'^*- 

10.  But  I  leave  it  to  him,  to  try  what  this  is,  who  wilfully  perfifts  in  fin  till  his  End, 

and  then  firft  defires  to  be  laved :  and  then  the  "i  Prieft,  forfooth,  muft  fave  him  :  he  fliall  '^  Pf-'I- 
find  it  by  woeful  experience. 

1 1.  We  fay,  that  a  man's  hearty  fervent  prayer  ftands  fuch  a  one  in  ftead;  for  a  zea- 
lous, earneft,  faithful  Prayer  has  power  to  break  open  the  Gates  of  the  Deep,  it  breaks 
open  a  whole  Principle,  and  feeks ;  and  if  there  be  any  thing  there,  that  is  capable  of  its 
will,  that  takes  hold  of  it,  viz.  the  poor  foul  in  its  fource  of  fin  receives  the  earneft  Divine 
Will  of  its  loving  Brother,  and  fo  is  ftrengthened  ;  and  in  its  brother's  Spirit  and  Will  is 
able  to  fink  down  out  of  the  Anguifti,  through  Death,  and  attain  the  Kingdom  of  God. 

12.  But  into  its  glorification  it  cannot  help  it ;  for  it  fliines  forth  out  of  its  own  EfTence 
and  Will  :  The  foul  of  a  Neighbour  goes  no  further  than  death  with  it,  (yet  it  is  not  the 
Söul,  but  the  Spirit  and  Will  of  his  Soul  that  does  this,)  and  there  the  Anger  parts,  and 
then  it  is  releafed  from  the  wrath ;  and  then  the  Spirit  enters  again  into  its  own  foul. 

13.  In  Popery,  much  juggling  has  been  invented  about  this,  with'  Mafles  for  fouls,  '  Serl-Mefn. 
and  that  for  money  only:  but  this  has  been  a  great  cheat  of  the  ^  Priefts  ot  Babel;  for  Sou!:-Meals. 
there  is  earneftnefs  required  to  ftrive  with  the  Anger  of  God,  and  overcome  it.  '  P/ofen. 

14.  Yet  we  confefs,  and  acknowledge  readily,  that  the  Church  of  Chrift  has  great 
power  to  ranfom  fuch  a  foul,  if  with  fervency  and  earneftnefs  it  does  it,  as  it  was  done  in 

the  Primitive  Church,  when  they  had  holy  people,  and  Holy  '  Priefts,  who  performed  '  Fließe-. 
their  Miniftiy  in  real  Earneftnefs. 

*  L  2 


^4  7^^  Twenty-fourth  ^eßicn  An/wer  ed. 

15.  They  indeed  effected  fomewhat,  but  not  in  fuch  a  way  as  tl:ie  Pope  boafteth  of; 
"  Or  Pardon,  fnying,  that  he  hath  the  Key,  and  that  he  can  let  out  a  foul  wkh  his  °  bleiring  when  he 
will,  it  a  man  will  but  give  him  money  :  This  is  a  lie. 

\Suu!r  ^^'  ^^  '^^  "^^  ^^"'y'  ^'^^"  ^^^  ^^^^^  ^'^^  '  ^'■^^'^  Myftcry,  and  is  a  Shepherd  of  Chrift 

"*"'""■         over  his  Lambs :  birt  then  he  muft,  with  the  Congregation,  in  great  earneftnefs,  prefs 
into  God  in  great  Humility,  and  come  to  the  place  of  the  poor  foul,  but  not  for  money. 
''  The  firft  17-  1'here  is  always  covetoufnefs  in  Money,  and  it  never  reaches  theearnell:  *  Princi- 

moft  inward  pie ;  the  Prayer  of  the  Covetous  mcs  into  his  cheft :  we  fay,  that  all  fervice  which  is. 
»oTlht  •  ^^^'^  '"  ^^  Church  of  Chrift  for  Money,  belongs  to  Antichrift  in  BaheU  for  "  their  hearts 
fct  their  hearts  '^'^P^"'^  "PO"  i"^  '•  ^^  were  better  men  gave  them  meat  and  drinlc,  and  neceffaries,  but  no 
upon  it.  money  ;  and  then  they  fliould  not  fet  their  hearts  ib  much  upon  it. 

18.  What  can  a  Spirit  feek  and  find  in  the  Myftery,  when  itfcif  is  not  in  the  Myüery  .? 
O  !  there  is  a  great  deceit  in  that ;  when  it  is  Day,  you  will  fee  that  it  is  fo  :  you  are  ftill 
in  darknefs  in  the  Myftery,  fo  egregioufly  has  Babel  blinded  you. 
'Fine  out-  19.  And  it  only  is  (becaufe  you  have  regarded  Art  and  Favour,  and  not  the  Spirit  of 

fide,  feeming  God)  therefore  notorious  delufions  are  feized  upon  you,  fo  that  you  believe  lying  Spirits, 
^'or"cvi  to  ^'-^^  ^P^^^  Delufions  in  "  Hypocrify  ;  on  thefe  you  depend,  and  Itick  to  them,  and  com- 
thc  ground!  "'''^  Hypocrify  with  Error:  Obferve  well  what  the  Revelations  of  John  and  Baniel  tell 
'Sin,  Ma-'     you  ;  It  is  Day  i  the  Reward  will  fliortly  follow. 

lice,  and  the  20.  You  have  Teachers  now,  that  wholly  ''  fupprefs  the  Spirit  of  the  Primitive  Church  j 
God^'^fc°/th  ^"^  '■^^'^'  ^^^  7°"  ^^^^  '^"'^  "^'^^"^  ^'^  ^^  '■'^^  Whore's  Wolves,  which  at  firft  fprung  up  ia 
di.ib'uai'M  of  ^'^'^  ^"''"•^^^^^^^'■"''^''''  when  men  flept;  and  thefe  are  they  that  will  devour  the  Whore 
tiie  woiid.       therafelves. 

*  Or  work-  21.  But  try  them,  they  are  Wolves  fent  from  the  "^  I'urha  \  they  muft  do  it ;  God  per- 

'"(T'  ^n^  "^''■^  ^^  ^^  *■"  "-"'"^  ^°  P'^'"^'  '^"'^  '^^'^'  \\2.Vit  it  fo,  that  he  may  iV/eep  out  one  befom  with  an- 
nentf""'  '  Other:  yet  they  are  befoms,  and  after  the  accomplifhment  of  the '' Wonders  of  the  Anger, 
'  Difpute,  or    they  fhall  both  be  delivered  to  the  '  Turha  together. 

cüntention.  22.  Let  this  Spirit  tell  you  this  :  it  is  your  own  Prophet  -,  he  is  born  out  of  your  ^  Turha 

*,^''"'^',""ö  "/  upon  tlie  «  Crown :  Awake,  or  elfe  you  muft  be  devoured  by  one  another. 

tiie  hxth  Seal.  t^       ■^-  n_  1  r  1  h  r^     -i  ••  •   1    • 

''Or fin  or  ^3'  -^or  It  is  no  ftranger  that  conlumes  you,  but  your  own  Toty'^,  wuich  is  come  to 
malke. '         the  Limit.     O!  boaft  not  fo  much  as  you  do  of  a  golden  time  ;  it  is  a  time  of  W'onders. 

The  Tv/enty-fifth  Queftion. 
What  is  the  Hand  of  Gody  and  the  Bofoin  of  Abraham  ? 

I.  )**)e(es^{yä9)^'iH  T  has  been  fufficiently  explained  already,  that  it  is  the  EiTcntial  Om- 
AJH^  o5?oj{o  5mL^  niprefence  of  God,  but  in  its  own  Principle  :  as  the  Rich  man  who 
^  igt  §  ^  ^"^^  ^"  Hell,  could  not  obtain  that  Abraham  fhould  fend  Lazarus  to 

^  ^  §^  him,  with  one  drop  of  cold  water  to  cool  his  tongue  in  thofe  flames : 

^-«  c5oo»o  *r§  Abraham  faid,  there  was  a  great  Gulf  between  them  ;  that  is,  a  whole 

2.  But  the  bofom  of  Abraham  is  to  be  underftood  thus :  Abraha^n 
was  the  Father  of  the  Faithful ;  and  God  gave  him  the  Promife,  that  in  his  feed  all  peo- 
ple fliould  be  blefted ;  this  was  to  be  underftood  of  the  Meffiah  Chrift,  who  would  be- 
'ür  Believers,  cume  man  in  the  '  Faithful ;  and  as  he  became  man  in  Abraham'^  feed,  fo  alfo  he  would 
i)e  born  anew  in  the  Children  of  the  faithful,  and  blefs  them. 


Thj  Twmty-ßfth  ^eßion  Anßcered^  85 

5.  Now  this  is  the  Moly  Chriftian  Church,  born  in  Chrift,  and  that  is  the  bofom  of 
Abraham,  for  we  are  All  one  Body  in  Chrift ;  and  the  I'romife  was  made  to  Abraham : 
He  was  the  Patriarch  ;  we  are  all  born  in  the  fame  Promife ;  underftand,  in  the  New  Birth 
in  Chrift,  and  are  in  the  fame  bofom  which  receives  us. 

4.  And  when  by  earneft  Repentance,  we  enter  into  the  Promife  of  Abraham,  then  we 

go  into  the  bofom  oi  Abraham^  viz.  *"  into  our  Promife,  and  Chrift  is  born  in  us,  in  the  ^  into  the 
bofom  of  Faith  ;  this  is  the  fulfilling  [of  the  Promife.]  Piomife  th.-it 

5.  And  thus,  in  Plumility,  we  are  with  Lazarus  in  the  bofom  of  Abraham  -,  for  Chrift  '^  niade  to  u« 
is  Abraham:  Chrift  was  promifed  to  Abraham,  and  now  he  hath  him,   and  we  with  him  -,  ^^^^,  ^    '^'" 
and  fo  we  come  into  Ahrahani'%  boibm,  and  are  his  Children  in  the  Promife,  and  Chrift 

is  the  fulfilling  of  it ;  and  we  in  the  fulfilHng  are  in  the  bofom  of  Abraham,  and  are  the 
feed  oi  Abraham,  according  to  the  Spirit. 

6.  Here,  O  ye  blind  Jeivs,  open  your  Eyes:  what  was  meant  by  Ahraham^%  Circum- 
cifion  ?  nothing  elfe  but  that  fin  fhould  be  drowned  in  the  blood  and  death  of  Chrift, 
who  ftied  his  blood  for  the  Children  of  the  Faith  of  Abraham,  and  be  regenerated  in 
this  blood,  as  in  a  heavenly  Tindure. 

7.  Abraham  and  his  Children  drowned  fin  in  their  blood  by  Faith  in  Chrift,  who 
fhould  become  Man  in  their  blood,  and  now  it  is  fulfilled ;  and  therefore  God  has  fet 

the  feal  of  Faith '  in  the  fubftance  •,  and  now  we  are  and  fhould  be  regenerated  in  the  true  i  That  Is,  in 

blood  of  Chrift.  the  EfTence, 

8.  The  blood  of  Chrift  takes  away  the  2"«?-^^  wholly  from  us ;  and  fo  v/e  ("Ax.  the  ""^ '"  thewa- 
New  Man  out  of  the  Old  Adam)  ""  ftand  up  in  Chrift's  blood,  and  bear  Chrlft's  image,  L^  q^.  ^.j^^ 
Chrift's  flelli  and  blood  in  us,  in  our  image,  if  we  are  children  of  Abraham,  and  not  again. 
Jßmaels. 

9.  For  to  Ifaac  belong  the  goods  of  the  image  of  the  body  of  Chrift-,  the  Circumci- 
fion  is  Ißmad'%,  for  he  is  converlant  about  works ;  but  the  goods  are  Ifaac's :  yet  Ijhmael 
ihall  dwell  in  Ifaac's  Tents  at  laft ;  for  Jafhet  fhall  dwell  in  the  Tents  of  Sem,  but  the 
Kingdom  belongs  to  Sem. 

10.  We  have  the  goods  of  Ifaaci  not  by  the  merit  of  works,  but  from  Grace,  from 
the  Love  of  God  :  we  cannot  attain  them  by  works,  but  in  Faith,  in  the  "Will,  in  the 
Deed,  and  in  entering  [into  the  promifed  Inheritance.] 

11.  He  that  enters  into  "  a  Dominion,  that  is  not  his  own  by  right  of  Nature,  he  en-  "  Ht'-/c':aft. 
ters  into  it  by  the  favour  of  the  Donor :  why  is  a  fervant  in  the  houfe  angry,  that  liis  Lord 

is  fo  bountiful  to  give  a  ftranger  the  Dominion  .'' 

12.  We  were  ftrangers,  and  the  work  is  in  his  houfe  ;  but  the  Lord  hath  given  us  the 
promife  in  Paradiie,  that  he  would  again  freely,  out  of  Grace,  give  us  his  Kingdom  :  He 
rcjefted  Cain's  ofl^ering,  but  he  gave  the  Kingdom  of  grace  to  Abel;  for  yfZ't'/ fought  it  ia 
the  Spirit,  and  Cain  in  the  Work. 

13.  Thus  underftand,  that  God's  Kingdom  is  Magical  -,  for  the  firft  will  attains  it,  ar*d 

not  the  Will  in  the  °  Eflence  -,  for  that  Will  remains  in  the  Ellence  ;  but  he  that  is  at  liber-  "  Or  work. 
ty,  he  finds  Eternity  and  the  Kingdom  of  Grace  therein,  and  the  Promife  alio,  together 
with  the  Efience ;  and  fo  the  work  dwells  in  the  Will,  and  is  the  W'ill's  houlhold  fervant. 

14.  Thus  you  underftand,  if  you  have  your  fighr,  all  the  Old  Teftament -,  this  is 
the  only  ground,  though  comprifed  but  in  brief;  if  we  write  upon  Mofcs,  you  ftiall  find 
it  wholly  there-,  and  thus  we  have  fhown  you  the  true  ground  of  the  bofom  of  Abraham^ 
and  of  the  true  Chriftian  Religion. 

15.  He  that  teaches  otherwife  is  of  Babel;  beware  of  him,  he  has  not  Chrift's  Spirit, 
but  he  is  Ifurnael,  and  feekech  but  in  his  own  Conceit. 

16.  O  !  thou  dear  Chrißendom,  do  but  open  thine  Eyes,  or  elfe  ic  will  no  more  fliine 
fo  clearly  to  thee;  go  yet  to  lazc.nis  in  the  bofom  of  Alrahcm. 


86"  Tl:)e  Tnjoenty-ßxth  ^eßion  Anßvered, 

The  T\venty-{lxth  Queftion. 

Whether  do  the  Souls  of  the  Dead  take  care  for  Men,  Childrefiy 
Friends^  a?jd  Goods  P  And  ichether  do  they  know^  fee^  approve^ 
or  difopprove  their  Purpofes  a?id  U?idertakin.gs  f 

J-^'tM^)K?^iVC^Y  beloved  friend,  this  Queftion  is  beyond  the  reach  of  all  human 

s^  Ä&  ÄÄÄ  ^  Reafon  and  Knowledge,  according  to  outward  Reafon  -,  but  feeing  we 

^  #    ^1,    #  i^  '^''^  Abraham's  Children,  we   have  alfo  Abraham^  Spirit  in  Chrifl ; 

^  #    '      *§*  ^  ^"'^  ^^  Abraham  looked  back  upon  the  Promife  in  Paradife,  and  then 

^  #"§•§##  ^  alfo  forward  to  the  fulfilling  of  the  Promife,  lb  that  he  faw  in  the 

j^i^^^^^S^  whole  Body  of  Chrift  what  was  yet  to  be  brought  to  pafs  in  the 

p  Or  the  time  *"  niiddle,  "^  andfa-vo  Chrifi  ajar  off;  fo  alfo  we. 

between  tlie         2.  Now  feeing  you  lb  vehemently  long  after  the  great  Myßeries,  and  feek  them  with 

Beginning       fg  earneft  a  Defire,  giving  God  the  Glory,  accounting  yourfelf  unworthy  in  your  high 

^"  .        "^'  Art,  and  fo  humble  yourfelf  before  God  ;  therefore  God  gives  you  them,  though  by 

■'         '  ^  '   fo  mean  and  poor  an  Inftrument,  who  efteems  himfelf  much  more  unworthy  of  them, 

but  yet  would  not  willingly  ftrive  againft  his  Will ;  and  fo  you  are  the  caufe  that  this 

hand  finds  and  attains  them. 

3.  For  this  hand  knew  nothing  of  the  Myftery  -,  it  fought  only  for  the  Faith  of  Abra- 
ham,  but  the  underftanding  of  Abraham  was  alfo  given  unto  it,  which  you  have  caufed 
by  your  feeking. 

4.  Now  fee  that  you  alfo  obtain  the  Spirit  of  Abraham,  which  has  written  in  the  know- 
ledge of  this  hand,  we  will  impart  it  to  you  as  a  brother ;  for  we  are  not  your  Lord  in  the 
Myllery,  but  your  fervant. 

5.  Apprehend  us  right ;  we  are  Lazarus,  and  you  may  be  accounted  Abraham,  in 
comparifon  of  us-,  you  have  laboured  much  more  than  we,  but  we  are  fallen  into  your 
Harvefl;  not  of  merit,  but  by  the  Grace  of  the  Giver,  that  no  tongue  might  boaft  in  the 
fight  of  God,  and  fay,  this  has  my  underftanding  done. 

'  l'i~.  in  Kls         ^-  You  propofe  a  deep  Queftion  ;  '  I  underftand  it  not :  for  if  I  fhould  underftand  it, 
own  Reafon.    then  1  fhould  dwell  in  the  fcparated  foul,  and  muft  have  the  very  fame  fpirit,  and  know- 
ledge of  that  foul. 

7.  But  now  feeing  we  are  one  body  in  Chrift,  we  have  all  of  us  Chrift's  Spirit  -,  therefore 
in  Chrift  we  all  fee  out  of  one  Spirit,  and  have  one  knowledge ;  for  he  is  become  man  in 
us,  and  all  holy  fouls  are  our  fellow  members ;  all  begotten  out  of  one :  and  we  all  have 
one  Will  in  Chrift,  in  the  true  bofom  oi  Abraham. 

8.  And  now  we  have  obtained  ftrength  to  reveal  to  you  this  hidden  thing  in  Chrift  ;  for 
our  foul  fees  in  their  fouls  •,  not  as  if  they  came  to  us,  but  we  go  to  them  -,  for  they  are  in 

<■  In  part,  or  in  perfedion,  and  we  but ''  in  part. 

iinperfeäion.       ^.  And  now  we  are  able  to  anfwer  you,  not  from  the  reafon  of  the  outward  world,  but 
from  the  Image  in  Chrift,  and  from  his  and  our  Spirit. 

10.  You  afk,  whether  the  leparated  Ibuls  take  care  of  human  matters,  and  approve,  ot 
difapprove  them  ?  Now  this  you  muft  underftand  to  be  in  three  different  manners,  con- 
cerning three  ft'veral  forts  of  fouls. 
.  II.  Firft,  thofe  fouls  which  have  yet  not  attained  Heaven,  and  fo  ftick  in  the  fource,  in 

that'^condi-      the  principle,  in  the  birth,  they  have  yet  the  human  Eflence,  with  the  works  in  them; 
tion.  they  diligently  fearch  out  the  caufe  of  their '  retention. 


'The  Twmly-ßxih  ^eßion  Anßsoered.  87 

12.  And  therefore  many  of  them  come  again  with  the  Aftral  Spirir,  and  wander  np 
and  down  in  their  houfes  and  places  of  abode,  and  appear  in  a  liuman  Shape,  and  de- 
fire  this  and  that,  and  often  take  care  about  their  Wills  or  Teftaments,  and  think  to 
procure  the  blefiing  of  the  Saints,  that  they  may  reft  •,  and  if  their  Earthly  affairs  ftill 
flick  in  them,  they  take  care  many  times  alfo  about  tlieir  Children  and  Friends. 

13.  This  condition  of  theirs  continues  fo  long,  till  they  fall  into  their  Reft,  fo  that 
their  Aftral  Spirit  be  confumed-,  then  all  fuch  doings,  cares  and  perplexities,  are  at  an 
end,  and  they  alio  have  no  more  knowledge  thereof,  but  that  they  fee  them  merely  in 
the  Wonders,  in  the  Magia. 

14.  But  they  touch  not  the  Turha,  neither  feck  what  is  in  this  world  :  for  they  being 
once  palled  through  Death  from  the  Turba^  they  defire  fuch  things  no  more  ;  they  alfo 
take  no  further  care,  for  care  ftirs  up  the  Turba^  and  then  the  will  of  the  Soul  fliould 
be  forced  to  enter  with  its  Spirit  into  earthly  things  ;  but  it  had  rather  let  fuch  things 
alone,  becaufe  it  hardly  got  rid  of  them  before :  It  will  no  more  entertain  the  Earthly 
will. 

15.  This  is  an  Anfwer  concerning  this  firft  fort;  and  we  tell  you  plainly,  and  in 
Truth,  that  this  fort,  after  they  are  once  received  into  Grace,  take  no  more  care  pur- 

pofely  about  human  Earthly  "  matters,  but  they  behold  the  heavenly  matters,   which  "  Or  affaiis, 
are  brought  to  them  by  the  Spirit  of  man,  and  rejoice  in  them ;  but  there  is  fomething 
ftill  behind,  which  is  this. 

16.  A  living  man  hath  fuch  Power,  that  he  is  able  with  his  Spirit  to  go  into  Hea- 
ven to  the  feparated  fouls,  and  ftir  them  up  about  fome  Qiieftion  by  a  hearty  Defire  j 
but  it  muft  be  earneft,  it  muft  be  Faith  that  can  break  open  a  Principle. 

17.  And  this  we  fee  in  Samuel  the  Prophet,  whom  the  "  King  of  Ifrael  raifed  up,  that  "  Saul. 
he  might  make  his  will  known  to  him:  though  fome  look  upon  it  otherwife;  of  whom 

we  may  well  fay,  that  they  are  blind  and  void  of  knowledge,  for  they  fpeak  but  their 
own  fcholaftic  conceits,  and  form  Opinions  about  that  they  have  no  knov/ledge  of  in 
the  Spirit,   and  that  is  Babel. 

18.  Now  fecondly,  the  other  fort,  which  fink  into  Death  without  a '' body,  they  are  >■  Or  the  body 
wholly  in  one  and  the  fame  place  of  the  Principle,  in  which  the  firft  fort  are,  which  of  Chriit. 
did  afterwards  fink  down  in  themfelvts  :  All  thefe  take  no  evil  affairs  upon  them,  where- 
in the  T'urba  fticks. 

19.  But  when  the  honeft  fouls  which  are  alive  fend  them  their  works,  with  their 
Spirit  and  Will,  they  rejoice  in  them,  and  are  fo  friendly  and  ready,  that  they  appear 
to  men  magically  in  fleep,  and  {how  them  good  ways,  and  many  times  reveal  Arts  which 

lie  in  ^  fecret,  viz.  in  the  Abyfs  of  the  Soul.  ^  It  y/,,-...;j, 

20.  For  feeing  the  Earthly  Spirit  thrufteth  its  Myftery  before  the  Soul,  and  keepeth  iuthemoain- 
the  Soul  captive  in  that  Mylfery,  therefore  the  Spirit  of  the  Soul  cannot  always  attain  ^''^r-^Myi^eiy. 
the  deepeft  '  fecret ;  but  after  the  departure  of  the  body,  the  foul  is  naked,  and  efpe-  >  Or  Jrcanuvt 
cially  if  it  be  without  a  New  Body ;    then  it  beholds  itfelf,    and  alfo  its   Wonders  :  of  the  Soul, 
and  it  can  very  well  fliow  one  that  is  living,  fomev/hat  in  the  fieeping  Magia,    if 

he  be  honeft  and  has  not  ftirred  up  the  'Turba ;  for  Dreams  are  wholly  Magical,  and 
the  foul  without  a  Body  is  in  the  Magia  of  God. 

2  I.  Thus  know  that  no  foul  feparated  from  the  body  enters  into  any  wicked  matter, 
nnlefs  it  be  a  damned  foul,  which  indeed  enters  in  Magically,  and  has  its  joy  therein,  and 
teaches  great  Mafter-pieces  of  Wickednefs  in  Dreams,  for  it  is  a  fervant  of  the  Devil. 

22.  And  whatfoever  a  wicked  man  defires,  that  the  Devil  readily  helps  him  to; 
for  he  can  do  it  better  by  the  foul  of  a  man  than  of  himfelf,  for  he  is  too  crude,     CaufLS  hor- 
and  ''  terrifies  the  Magia,  fo  that  the  Elementary  Spirit  is  aftoniftied,  and  "  awakens  ji/^^,),. 

the  body.  c  Orraifc&up. 


S8  Tlje  Tiventy-ßxth  ^eßion  Aiifwered. 

«  Stirring  up.  ^  2^.  Alfo  you  muft  know  this,  that  all  i?f  lone  Magically  in  the  will,  without  ^  awaken- 
ing of  the  Iburce:  no  ibul  ftirs  up  its  EfTences  of  its  own  accord  to  pleafe  Man;  unlcfs 
a  man  awakens,  and  difturbs  them  himfelf. 

24.  There  are  many  Pieces  of  wickednefs  In  Necromancy,  which  can  many  times 
vex  and  torment  the  Spirits  of  men-,  but  they  do  fo  to  no  foul,  that  is  clothed  with 
Chrift's  Ellentiality,  for  that  foul  is  free. 

25.  The  third  fort  of  feparated  fouls,  are  thofe  which  are  in  Abraham^  bofom  in 
Chrift,  having  the  heavenly  ElTentiality  -,  none  can  ftir  them,  except  they  will  themfelves, 
as  when  they  bear  a  favour  to  a  foul  that  is  like  themfelves  :  they  take  no  Earthly  thing 
upon  them,  unlefs  it  makes  for  the  Glory  of  God,  and  then  they  are  reftlefs  to  reveal 
fomething  in  a  Magical  manner. 

26.  But  they  let  no  T//?-/^(7  into  them  ;  neither  do  they  intercede  with  God  for  us ;  but 
'  Luke  15.  7.  whatfoever  comes  to  them,  they  rejoice  in  it,  with  the  Angels  :  '  for  the  Avgeh  rejoice  at 
^'^'                a /inner  that  repents;  then  much  more  the  Souls. 

27.  Why  fhould  they  pray  to  God  for  us  ^  It  lies  not  in  their  Prayer,  but  in  man's 
entring  into  God  ;  when  he  ftrongly  turns  his  will  to  God,  then  God's  Spirit  lieips  him 

Their  pray-  •without  *■  their  Prayers. 

cefrionVor  us'      ^^'  ^°''  ^'^  Arms  are  ftrctched  forth  day  and  night  to  help  Man  ;  what  need  is  there 

■  then  of  their  Prayers?  It  is  the  will  of  God,  that  man  fliould  come  to  him. 
«A  feparated       29.  Shall  then  a  8  foul  be  fo  prefumptuous  as  to  make  God  fo  fevere  a  Judge,  as  not 
Saint"'  ^       ^°  ^^  willing  to  receive  a  returning  finner  ?  Surely  no  true  knowledge  of  God  were  in 
.     this :  But  when  they  fee  the  ibul  prefs  in  with  its  Spirit  to  God,  it  is  great  joy  to  them 
that  God's  Kingdom  is  enlarged. 

30.  The  heavenly  foul  has  God's  will :  what  God  willeth,  that  it  willeth  alfo;  but  it 
is  God's  Spiiic  itfelf  that  will  help  the  converted  finncr. 

3r.    1  he  fouls  fee  well  how  God's  Spirit  penetrates  into  the  foul,  if  the  will  of  the 
»OrblcjTcd     fovil  does  but  give  way  to  it:  there  is  no  need  of  the  Prayers  of  any  ''  Angel,    they  all 
wifli  that  God's  Kingdom  may  come  into  us,  and  God's  will  be  done-,  but  in  the  Do- 
minion they  give  God  the  Glory. 

32.  That  men  in  Popery  have  invocated  great  Saints  that  are  dead,  and  that  they  alfo 
f  Or  Miracles,  have  appeared  to  men,    and  wrought '  Wonders,   we  acknowledge   it,   and  it  is   true; 

and  although  it  be  now  taught  againft  it,  it  is  by  thofe  that  are  indeed  quite  ignorant  in 

it:  It  has  another  /\.   jj.    C/.  which  all  of  them  on  both  fides  do  not  at  all'under- 

lland. 

33.  The  Faith  of  one  receives  the  Faith  of  another  ;  the  Faith  of  the  living  laid  hold 
^  r/s:.  the  will  of  the  Faitli  of  the  Saints  departed,  and  the''  Faith  has  wrought  Wonders, 
thatisftrong.       g^.  Yea  it  is  fo  powerful,  that  it  can  remove  Mountains  !   Shall  then  the  pure  Faith 
'  Or  break  in  of  the  Saints  in  the  Faith  of  the  living  be  able  to  do  nodiiag  ?  Indeed  it  could  even  '  dif- 
pieces.            iblve  the  whole  world,  if  God  would  fufFcr  it. 

35.  As  he  has  permitted  it  to  work  fo  far  fometimes,  that  the  Heathen  have  been  con- 
"  Or  dep-ir-  verted  by  fuch  means,  when  they  have  lecn  fuch  W^onders  wrought  at  the  ""  Death  of  the 
tvire,  cr  bu-    5^1;,,^,- 

36.  Should  not  a  foul  in  heaven  be  willing  to  put  forth  its  faith  for  the  glory  of  God, 
and  the  working  of  wonders  for  him  .''  This  is  done  by  the  Holy  Ghotl,  who  has  wrought 
tht  Wonders  by  the  Faith  of  bodi  parties-,  and  they  are  only  the  Wonders  of  God,  and 
of  his  Children. 

37.  But  this  is  wholly  thrown  to  the  ground;  and  now  there  is  fo  learned  a  fchool, 
l-\'iiracles.  that  it  contemns  all  God's  °  Wonders  :   but  it  is  BcIh'I,  and  not  the  Spine  of  God  :   it  is 

e-ivious  pride;    they  ft^md  up  and  cry.  Come  ye  all  to  me;  here  is  Chrii^,  here  is  the 
4  Gofpel : 


rial 


The  Tweniy-ßvmih  ^eßion  Anfwered.  89 

Gofpel :  Indeed  there  Is  Pride,  Covetoufiiefs,  Ambition,  and  Self-feeking  and  Vau:» 
glory,  an  exaltation  of  proud  Babel. 

38.  It  is  even  the  old  Antichrift,  and  they  are  young  twigs  fprung  out  of  the  old 
Tree;  and  they  have  ftirred  up  the  tiirba  with  their  llrong  wrathful  (ap-,  which  'Turla 
/hall  root  up  the  whole  Tree,  for  God  has  curfed  it :  it  is  wholly  evil,  and  worrncaien  ; 
it  muft  fall. 

39.  For  it  is  a  young  Tree  grown  out  of  the  Root,  out  of  the  old  Root,  which  ihali 
difcover  what  the  old  Tree  has  been  in  its  Wonders. 

40.  Yet  we  would  not  defpife  any,  but  only  fpeak  of  our  Wonders,  and  fay,  that  the 
fervant  fhall  enter  into  the  Houle,  and  be  free  ;  for  the  time  is  at  hand,  that  he  ihould  eat 
with  the  Son,  and  be  merry  and  rejoice  with  him. 

41.  Thus  we  anfwer  this  your  Qucllion  I'ummarily,  that  indeed  the  holy  fouls  certainly 
know  of  our  holy  works,  and  approve  of  them  ;  but  they  do  not  at  all  regard  falfe  works  i 
for  they  dwell  in  another  Principle,  into  which  no  evil  work  can  come,  neither  do  they 
look  upon,  or  regard  it ;  they  do  not  enquire  after  that  which  belongs  to  the  Devi], 
they  know  nothing  but  that  which  reaches  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,  than  they  do  of 
others,  unlefs  they  ferve  God ;  and  then  their  fervicc  of  God  is  acceptable  and  joyful  to 

them,  but  they  enter  not  into  their  *  Turba.  »  The  cvl" 

43.  For  after  the  laft  Day,  honeft  Parents  fhall  know  nothing  of  their  Children  which  w'Wch  tiic-, 
are  in  Hell ;  therefore  it  is  fufficiently  and  plainly  known  to  us,  that  they  now  alfo  take  no  ^°\°'  '"^"'' 
care  about  wicked  matters.  ■•"' '-'' 

The  Twenty-fcventh  Queflion. 

Whether  do  the  Souls  departed  know  and  underßand  this^  or  that 
Art  or  Occupation  \  whereof ^  while  they  were  in  the  Bodjy  they  had 
Jußcie?it  Skills 

I.  '3?^'*'^'*'^^  His  is  as  in  the  following  Qiieftion :  all  their  works  appear  to  them  in 

f"^'*' " '*>^^  their  will  after  a  Magical  manner  :  they  fee  them,  but  the  figure  of 
y^y^  -p  J'^  them  fhall  then  firfl  be  given  them  at  the  Day  of  Refloration,  fb  that 
A  J*  v^  they  fliall  be  able  rightly  to  behold  their  works-,  for  they  mufl  firfl 

^^^»rt''*'j^^  ^^  ^'^'^^'^  ^y  ^^^  ^"''^^'  ^^'^  whatfbever  is  falfe,  muft  remain  with  its 
^^x9s     ,fls^^  *"  ^«'■'^'^  i"  t^e  Fire,  according  to  the  words  of''  Chrift.  r  Unclfiti- 

2.  But  it  is  ftrange  that  men  fliould  afk,  whether  they  know  Arts  neft,  or  drofr 
or  no  ?  Without  queftion  they  know  ail  Arts,  how  deeply  lb  ever  they  are  grounded,  but  ""^rf  ^'i^.'^^ 
they  dare  not  '  awaken  them,  that  they  fhould  appear  in  their  Spirit;  for  Arts  are  born  p^^j     '  ., 
in  the  Center  of  Nature,  out  of  thofe  Eflences  wherein  the  Wonders  lie,  which  they  'OrbHr^ 
fought  in  this  world,  to  far  as  has  been  opened  to  them  in  the  Myftery.  them  into  ■ 

3.  A  foul  that  is  without  the  Divine  body,  does  not  willingly  enter  into  the  Myftery  *^ 
for  Art ;  it  ftands  flill  in  its  reft ;  it  fears  the  'Tnrba  \  it  gives  God  the  glory. 

4.  But  thofe  fouls  that  are  highly  enlightened,  who  have  heavenly  f'flentiality  in  their 
Spirit,  they  have  the  fkill  and  knowledge  of  heavenly  things,  and  ot  whatfocvei  lies  hid 


go  The  Tmenty-etghth  and  ninth  ^eßhm  Anßvered. 

m  the  Myftery  ^  efpccially  thofe  who  have  been  converfant  with  the  Myfrcry  in  this. Life: 
the  other  fearch  not  into  the  Myftery.  '  ■.  '  ; 


''  Or  Employ. 


For  every  one  continues  in  his  '  calling,  in  that  which  he  delighted  in  here  -,  though 
be  no  lijch  working,   yet  they  have  their  joy  in  it;  for  in  Heaven  there   is,  an 
humble  fimple  Children's  Life. 

6.  Why  then  (liould  they  fearch  after  Art,  when  the  whole  Myftery  of  God  fendcth 
open  ;  God  filleth  All  in  All ;  there  is  only  a  mere  Wonder,  they  All  live  in  Wortd-^rs, 
and  are  all  of  them  the  Art  of  God ;  they  have  great  knowledge,,  but  in  a  Fiiradificai 
fimple  Children's  Life. 

eäcc5oc$:c53c^c3oo5oc4sc$xifoc3fcc5ocjo(^cioe^^ 

The  Twenty-eighth  Queftion. 

Whether  has  the  Sold  any  mo?'e  Kjtowledge  of  Dhi77ey  Angelical^ 
Earthly -,  aiid  Diabolical  Things  P  And  whether  can  it  get  more 
certain  Experience  and  Knowledge  of  them,  than  it  had  iit  the 
Body? 

J.  ?*"*?J*''*'"*li*~^ONCERNING  Divine  an^  Angelical  Knowledge,  certäihfy  it  has 
^  jr*'-*^'^  much  more  of  that,  for  it  is  in  the  Principle  of  God  ;  the  Son  fees 
^  <f  C  i  W  ^^"^^  ^^'^  '^\\'i-t  the  Father  does  in  his  Houfe,  and  fa  likewife  the  Soul 
£    V      jW     ^  '^^^^  ^^■^'^  ^s  in  Heaven. 

?r"iMj    "^    W^       ^'  '^'^^""  knowledge  is  different  -,  for  the  Kighcft  knowledge  is  in 
S«.JI^k<9i,ja^k,jH{  the  Majerty  ;  and  therefore  nioft  fouls  muft  wait  till  the  kft  Daf , 

when  they  fhall  receive  their  new  Body. 
■j.  But  the  higly  enlightened  fouls,   which  are  in  the  Divine  Body  and  Power,  they 

have  fuperabundant  underftanding  and  knowledge  of  God,   atid  of  the  Angels ;    for  they 

continue  in  the  Wonders  of  God,  till  their  own  Wonders  fliall  be  prefented  alfo  to  tliem. 
4.  The  fouls  that  are  without  a  body-  are  in  Heaven,  in  God,   as  it  were  Magically  ; 

they  awaken  no  Wonders,  but  are  under  God's  Altar,,  and  expeft  tlie  Wonders  at  the 

Day  of  Appearing. 
'  No  hely  5.  They  take  no  care  about  devilifii  matters ;  it  belongs  to  the  Angels  to  ftrive  Mtith. 

;ou.,  ^Vj^  Devils,  and  to  defend  man ;  no '  Ibul  imagines  into  Fiell,  it  is  Enmity  to  it. 

leflLon,  The  Twenty-niiith  Qiieftion. 

*  Clarifica- 
tion' o^  What  is  the  Soul's  Reß^  "^  Awahning-y  a?id  "  Glorification  P 

Tranefi^rura-  -^    '  a'  -^ 

v'pain,  or  I •  F'JsC*)^'*')^'^ H  I  S   is  already  fuiSciently   explained-,,    their  Reft:  is  without   Ef- 

Turia.  )3C    )6?     )^    )^  fence  in  the  ftillnefs,  where  they  are  in  God's  hand,  and  no  *  fource 

*  ^'2»-  t'\e  v<r     i»  T  <r      S  'touches  them  -,  they  have  no  feeling  of  any  fource,  but  they  are  as 
Spirit  oJ  the  ^^w"'*       ^^  ®"^  ^^^^  ^^^^  ^"  ^  fweet  deep  and  rcfteth  very  quietly. 

""oiorious,!!-       ^    5^'*'>eC     }^       ^'  1"^^'^  glorification,  during  this  time,  is  when  they  conlTder  of 
liirtration.  i*^X,*,)e(,«..)§(ji(  ^^'^  J°y  ^^  come  ^  then  the  '  Spirit  enters  into  the  Majefty  ot  God, 

^  Matt.  2;.  f-,       ■  and  receives  Joy  a-nd  "  Clarity  ;  and  fo  all  this  time  they  "  trim  theif 

7-,,  .Lamps,  that  they  may  the  more '  readily  receive  their  bridegroom  in  their  New.  Bodies. 


7^5  Tfjtrtkth  ^eßion  Anfwered.  f)i 


3.  There  Is  a  very  fweet,  Magical,  Paradifical  joy  in  rfiem,  but  Paradife  is  not  yet 

fully '  manifelled  in  them  with  total  perfedion,  for  that  belongeth  to  the  New  Body,  "  StiwHg,  or 
[which  fhall  rife]  out  of  the  liarth.  _     woikmg. 

4.  The  firft  body  which  God  created  and  Clirift  redeemed  with  his  blood,   that  will 
bring  the  Wonders  with  it,  and  enter  again  into  Paradife,  and  be  clothed  with  the  Ma- 

jefty  of  God,  and  then "  the  Tabcrr.ack  of  God  is  ivith  Men.  !  J'-cv.  21.  ; 

The  Thirtieth  Queflion. 

What  is  the  Differenu  between  the  RefurreSiion  of  the  Flcß  a?id  cf 
the  Soid^  both  of  the  Livmg  a7'id  of  the  Dead  ? 

I.  ii<'i^<(*>S^"*\ H  RIST  faith  concerning  this,  that  there  fhall  be  a  great  difference; 
^  ^r*.Ä  te^  therefore  we  remit  you  to  the  Scripture,  for  it  fhall  come  to  pafs  jufl 
w*^    r     ^'N^  according  to  the  Holy  Scripture. 

Sb§  \i^       ^"  Seeing  that  human  Reafon  cannot  fearch  or  find  it  out,  hov? 

r^^^s^ä^^^  fhould  I  anfwer  you  more  than  the  Scripture  fpeaks  of  ?  Yet  feeing 
VjjjVfv^r^Vg^^^  you  fo  earnettly  defire  and  long  to  know  thefe  things,  you  even  be- 
come the  Finder  in  your  feeking,  and  I  am  but  the  Inflrument. 

3.  And  though  it  be  given  and  opened  to  me,  yet  it  is  not  a  thing  that  confifls  in  my 
underflanding  or  knowledge  ;  but  the  knowledge  ftands  in  the  Spirit  of  Chrifl ;  accord- 
ing to  which  this  hand  calls  itfelf  ttvofold,  for  it  fpeaks  from  two  Perfons ;  and  two  Per- 
fons  fay,  not  I,  but  we,  and  fpeaks  of  two,  as  a  Lord  who  fpeaks  of  his  Perfbn,  and  of 

his  "^  Dominion.  ''OiHce,  ,A  a 

4.  Thus  alfo  the  children   and  fervants  of  God  ought  not  to  fay  the  knowledge  is  tl^""'}'. 
mine,  the  underifanding  is  mine,  but  give  God  the  glory  :  and  in  their  manifeflation  of  furTiyfaio 
the  Wonders  of  God,  fliould  Ipeak  of  two,  viz.  of  the  Giver  and  Receiver. 

5.  Neither  fliould  any  underiland  this  our  manner  of  writing,  fo  as  if  the  hand  did  glo- 
ry, or  boafl  itfelf  of  its  human  authority  and  worthinefs  -,  though  indeed  we  are  worthy  in 
Chrifl :  but  as  to  the  outward  IVIan,  we  will  have  no  honour  or  renown,  for  the  renown  is 
God's. 

6.  We  are  Children  of  the  Father,  and  mufl  do  as  he  will  have  us,  and  not  ^  bury  the  ^  Matt.  25. 
Talent  which  he  gives  us  in  the  Earth,  for  the  Father  will  require  it  with  increafe ;  and  if  ^5»  ^^• 
there  be  no  increafe  of  it,  he  takes  away  that  which  he  has  given,  and  gives  it  to  him  who  has 

gained  much :  which  would  be  a  very  miferable  taking  away  from  me ;  for  me  to  know 
and  enjoy  God,  and  then  to  lofe  him  again,  it  were  much  better  for  me  to  lofe  the  whole 
world,  and  the  outward  Life,  than  God  and  the  Kingdom  of  Heaven. 

7.  Neither  is  it  a  light  matter  to  be  difobedient  to  God  :  fee  what  befel  Corah,  Datban, 
and  Ahiram  about  Mofes :  we  fay  the  fame  fhall  come  upon  the  difobedient  and  fcorners. 

S.  Indeed  the  fcorner  fees  not  his  punifliment  inflantly,  but  his  ''  Turl/a  takes  it  in  ;  if  T/s.  hisper- 
he  has  in  derifion  been  a  fcorner  and  reviler,  and  now  would  fain  be  delivered  from  his  twbation, 
'  Turba,  then  he  muß:  bewail  it  in  bitter  lamentation  and  forrow  in  the  fight  of  God,  or  elfe  "!-^V*^j  ^r,^ 
he  will  carry  his  fcorn  with  him  into  the  Fire  of  Anger,  and  then  it  will  gnaw  him  for  ever:  make  a  figu» 
we  would  have  this  fpoken  for  a  warning.  of  it. 

9.  For  we  fhall  here  defcvibe  a  very  earnefl  matter  ;  "  be  not  deceived-,  God  is  net  mocked:  '  ^^  ^'"• 


92  'fhe  Thirtkth  ^eßion  Anfivered, 

the  wrathful  Anger  is  in  his  Power-,  he  has  Heaven  and  Hell  in  his  Po^vcr;  rhc  hft 
'  Severe.         Judgment  is  an  '  earneft  work. 

10.  And  becaufe  we  are  to  fet  down  the  Refurredion  of  the  Dead,  we  ir.ufl  write  the 
"■■  Or  pafs  manner  of  it,  what  it  is,  and  by  what  power  this  world  fhall  ''  perifh,  and  the  dead  aufe; 
a.vay.  jt  will  be  earned,  account  it  no  jefting  matter;  we  fliall  fpeak  of  the  very  ground  ot  it. 

^'  »ifturbiincs  1 1 .  Do  not  think  it  is  a  Fable,  it  proceeds  from  the  "  Turba  upon  the  "  Crown  •,  the 
or  confufion.  'J'tirba  of  your  own  P  Spirit  declares  this  unto  you  ;  for  the  end  has  found  the  beg::.:iing: 
oOrwhciithc  ji^yj  f|,g  <;  lvfl-^.f,ccs  of  the  whole  world  are  brought  to  '  Light  in  the  middle  ;  anu  meuce 
v^url-rh  y^^^  Prophet  arifes,  viz.  from  the  ^  Wonders  which  you  have  wrouglit,  and  he  fpcaks 
full.  of  the  DeltriiiTtion. 

p  The  Spült        1 2.  For  the  Spirit  of  the  Turba  fliall  not  govern,  but  the  Spirit  of  Chrift :  he  has  ovcr- 
®f  the  a\vjk-    (.Qme  Death,  and  taken  the  Turba  cai)tive  :  "  He  leadelh  Captivity  captive  as  a  Conqueror, 
[lefs  ^^''^ "  ^3-  ^'•'^  ^^^^  Turba  will  execute  "  Judgment  -,  for  it  is  God's  fervant  in  the  Anger  j  not 

■»  Or  werk-;,  his  Mafter,  but  his  Servant ;  therefore  that  1  hunder  which  fhall  make  the  Earth  tremble, 
'  That  they     will  proceed  out  of  the  Mouth  of  God  -,  which  (hall  fet  the  Elements  and  Firmament  on 

ji'.ay  be  feen.     jjpg_ 

'  F^h' a's"  ^4-  "^'^^  ^^^  Judgment  belongs  to  the  Judge  Chrift  and  the  Holy  Ghoft ;  for  here  the 

"  Or  Juflice.     Center  of  the  Eternal  Spirit  will  ftir  up  itfelf,   having  alfo  divided  itfelf  into  three  Princi- 
jiles,  whereof  one  is  the  Spirit  of  Anger,  and  the  other  the  Divine  Spirit  of  Love,  and  the 
third  is  the  Air-Spirit  of  the  outward  world. 
»  Or  manifcf-       1 5-  The  laft  "  moving  belongs  to  him,  who  according  to  the  Deit)-  is  in  the  Mouth  of 
t.-ition.  Chrift ;  but  according  to  the  wrath,  he  is  in  the  hellifh  *  fource  of  Anguift: ;  and  accord- 

y  Orproperty.  jj^g  jq  jj^g  z  Wonders,  he  is  in  the  Spirit  of  this  v/orld. 

r  ArVficcr  or       '  ^-  ^^^  ^  ^^  ^"^^  ^^^^  "  Work-mafter  of  all  Eftences,  fo  alfo  it  Is  he  that  ftiall  give  eve- 
Framer  of' all  ry  thing  its  own  Manf:on,   and  gather  every  thing  into  its  Granary, 
things.  17.  For  he  has  many  helpers,  viz.  the  Angels ;  they  fliall  fever  and  part  all  afunder; 

»■  With  the  and  then  the  Father,  "  'cy.m  verbo  Domini,  pronounces  the  Sentence  by  the  Mouth  of  Chrift, 
won!  of  the  and  then  the  world  begins  to  burn,  and  every  thing  enters  into  its  own  Granary  and  Refcr- 
^°'-^-  vatory. 

18.  For  the  Refervatories  will  be  divers,  not  only  two,  17=;.  the  two  Principles,  yet  in 
f  O'  oow        ^^°  Principles,  but  with  much  difference,  every  thing  according  to  its  '  virtue. 

'  *  "'^'^'         ip.  For  every  work  ftands  in  its  Magical  Principle,  wherein  it  is  contained,  as  a  feveral 

dißiiu^  Wonder  both  in  Heaven  and  Hell,   every  thing  according  to  its  Spirit;   as  it  has 

been  good  or  evil,  lb  will  its  form  appear ;  and  fo  alfo  will  its  virtue  be,  like  the  flowers  of 

the  field  in  their  varieties :  And  in  this  manner  nlfo  ftiall  the  glorification  and  joy  of  Man 

■■  Hi.-  works    be,  all  according  to  the  "  Eflence  which  he  brought  forth  here. 

which  he  20.  But  we  underfl and  here  die  ElTence  of  Faith,  which  is  the  virtue  in  the  Eficnce 

•.voughthere.  ^f  Love,  and  not  of  the  outward  work;  for  a!!  ihall  he  rcprelented  in  the  figure,  in  the 
Wonders,  and  thai  both  as  to  the  beginning  and  circumftances. 

21.  When  the  laft  Davfh ill  dawn,  then'the  Deity  manifefts  itfelf  once  more,  and  that 
is  the  third  time,  in  all  Forms,  in  Love  and  Anger  ;  and  then  all  things  together  at  once 
fh.ill  be  plainly  manifefted,  and  vilibly  fet  fortli  in  the  fight  of  all  Creatures,  in  the  manner 
tolluwmg. 

22.  The  beginning  of  the  Creation  in  the  Word  Fiat  has  inclofed  this  World  in  it- 
-  Or  a^'point-  felf  as  a  Mode),  and  '  founded  the  limit  wherein  now  the  Wonders  are  contained,  which 
^^'  fiiould  be  manifefted  in  the  middle,  in  the  time,  and  brought  to  F.flence,  which  were 
f  End,  con-  foreieen  from  Paternity  in  the  wifdom,  in  the  Ma^ia  of  God,  and  will  be  all  in  the  Ef- 
clufton,  or  fence  then,  and  then  the '  limit  is  nigh  at  hand,  and  there  will  be  no  time  of  feeking 
Loniuroma-  ^^^.^^  j^j.  jj^^j^  .^n  j,  ftniftied  ;  whatlocvcr  God  had  in  his  Eternal  Counfel,  he  has  con- 
^isJi.  *  ceived  and  manifefted  in  time. 


'The  l^Jj'trttcth  ^ießion  Anfwered.  93 

23.  Now  here  is  the  end  cf  time,  for  then  the  beginning  has  found  the  end,  and  the 
end  is  then  the  beginning,  and  palTes  again  into  that  which  was  from  Eternity. 

24.  But  the '^  middle  with  the  "^  Wonders  which  were  inaniftrted  in  tiie  dme,  conti- g  ;',„  ,y,j 
nues  for  evermore  in  the  beginning  and   in  the  end,  as  an  Eternal  middle,  with  its  world  and 
Wonders,  inz.  with  the  Angels  and  Men,  and  their  Efiences  -,  as  alfo  the  figures  of  all  ^"-"y  crea- 
Creatures,  and  all  whatever  has  been  Eflentiil  at  any  time  ;  the  Earth  with  its  Metals,  J,"^5;^     . 
and  Stones,  and  all  material  fubftances,  as  Trees  and  Herbs,  all  thefe  ftand  in  the  figure,  has  been  dorr 
in  the  middle,  and  in  the  Wonders,  but  quite  void  of  fuch  Effenccs  and  Life  [as  they  in  the  worJi 
have  had  here.]  from  tht-  h- 

25.  For  no  Bead  cometh  again,  hut  its  figure  continues  in  the  AIn.gia,  for  it  arofe  out  ^/""jj"^  "^ 
of  the  Eternal  Looking-GIals  ■,  fo  that  now,  when  the  outward  Earthly  Glafs  breaks,  it 

muft  remain  in  the  Eternal  as  a  Wonder,  to  God's  honour  and  glory  for  ever. 

26.  And  thefe  FlTences  belong  all  to  Paradife  ;  for  they  fliall  be  the  Holy  Paradife, 
wherein  the  heavenly  Efiences  fhall  bear  eflential  palpable  fruit. 

27.  And  as  here  in  this  Life  we  account  the  fruits  of  the  Earth,  proceeding  from  its 
Efiience,  as  '  dead  things  without ''  underftanding,  fo  alfo  the  Beflial  and  Earthly  Image  i  inanimate. 
of  this  world  fliall  appear  as  a  dead  EfTence,  and  fo  fhall  the  Eflence  of  all  Creatures,  ^-  Life,  or 
they  (hall  remain  as  a  fliadow.  fc"'«- 

28.  But  Paradife  has  and  bears  fruit  from  the  virtue  of  Eternal  Life,  that  is,  from 

God's  '  Efiences :  Now  all  that  which  for  the  moll  part  is  hidden  from  us  here,  that  is  1  Orwondert. 
inclofed  in  the  word  Fiat-,  in  the  beginning  and  end,  and  it  lies  therein  as  a  great 
Myftery. 

29.  But  now  the  Spirit  of  the  firft:  Creation  will  move  all  the  three  Principles  -,  and 

before  that  is  done,  the  Word  of  God ""  comprifes  itfelf  with  this  Spirit,  like  an  eleva-  "  Forms  it- 
tion,  or  manifeftation  of  the  Deity.  fclf  by  the 

cjo.  For  the  Spirit  fl:irs  the  Turba  of  all  EfiTences  in  all  the  three  Principles-,  and  then  "P'"t- 
in  one  hour  all  will  fl:and  manifcfted,  whatever  is  in  Heaven,  Hell,  or  in  this  World. 

31.  For  the  Ttirba  fl:ir5  up  all  Efltnces  and  all  Creatures,  and  all  whatever  is  in 
Heaven  and  Hell,  will  be  made  vifible,  and  every  one  fliall  fee  the  works  of  his  own 
Heart,  be  they  good  or  evil. 

32.  In  this  hour  alfo  the  Judge  Chrifl:  will  appear  upon  the  Bow  of  the  Ternary,  as 
upon  a  Rainbow  -,  according  to  the  Principles  of  this  world  it  is  a  natural  Rainbow,  but 
according  to  the  Principles  of  God  it  is  the  Ternary,  the  Crofs  with  a  twofold  Rainbow, 
having  one  part  turned  into  the  Internal  Principle,  that  is,  in  the  Abyfs  of  the  Anger, 
and  there  he  fits  upon  the  Anger  of  God  :  This  the  Devils  and  all  wicked  men  fliall  fee. 

33.  For  this  Bow  is  included  in  all  the  three  Principles,  and  this  Judge  Chriil  fits  upon 

and  in  the  Omnipotence  of  Eternity,  above  all  that "  is  called  Eflince.  n  Or  ever  >ad 

34.  Then  the  miferable  horror  of  all  Devils  and  wicked  men  will  arife,  and  they  will  a  K^ ing. 
howl,   lament,  yell,  and  cry,  "  and  fay  to  the  u-ife  Virgins,  give  us  fome  of  your  ^  Oil.  O  !  •■  Matr.  z^.  y. 
comfort  us  we  entreat  you,  we  befeech  you  teach  us  what  we  fliall  do  ;  give  us  feme  of  ''  O''  <>f  Joy 
your  holinefs,  that  we  may  be  able  to  ftand  before  the  angry  Countenance  of  God ;  for  ^^^^'^'^'^J'»«'?. 
the  Eye  of  Hell  ftandeth  wide  open  ;  whither  fliall  we  fly  from  this  Anger  ?  nVb.  V  q' 

35.  And  the  wife  Virgins,  viz.  the  Children  of  God,  will  fay,  *>  away  to  your  '  Mer-  s  Matt.  25.  g. 
chants.,  end  buy  Otl  for  yourfelves,  kß  there  be  not  enough  for  us  and  you  ;  u-e  have  but  enough  '  Thofe  that 
for  ourfelves  :  away  to  your  Flypocrites  and  Deceivers,  who  have  tickled  your  ears  with  ,  J,      - 

'  flattering  diflimulation  for  your  Money ;  there  buy  for  yourfelves.  What,  have  you  need  holincfr^id 
of  us  now .''  Have  not  we  been  your  fools  ?  Away  now  with  the  flourifliing  fliow  of  your  purity, 
deceit  and  hvpocrify,  we  will  not  make  ourfelves  partakers  wich  you,  left  we  fufler  for  it. 

36.  They  fliall  then  fliand  in  great  horror  and  trembling,  yelling,  and  crying  to  the 
Judge  Chrifl;;  but  his  wrathful  Eye,  '  with  their  Twr^o,  enters  into  the  very  Heart,  i  or  by. 


94-.  '^he  'floirtkth  ^eßion  Anfwered. 

piercing  through  Spirit  and  Fledi,  through  Marrow  and  Bones  •,  for  the  foul  in  the  Turha, 
by  the  moving  of  God,  is  (Virred  up  already  beforehand  in  the  fierce  wrath. 

37.  And  then  they  will  tall  to  the  ground  for  very  Anguifli,  and  fome  of  them  will 
"I  uke23.3o.  bite  or  gnaw  their  blafphemous  tongues-,  and  the  proud  will  fay,  "  0  ye  Mountains  fall 
Jii.  z.  19.  on  us,  end  ye  Hills  coi'er  us  from  the  Eye  of  this  wrathfulnefs :  they  "^■iH  creep  into  the 
Hof.  7  0.  8.     Caves,  and  Clefts  of  the  Rocks,  and  endeavour  to  bury  themfclves  in  the  Mcuntains :  they 

'^'  *'5''  ■  would  willingly  kill  themfelves,  but  there  is  no  more  Death  ;  they  will  endeavour  to  de- 
prive thcmfefves  of  Life  with  Weapons,  yet  there  is  no  dying,  but  Wrath  and  Anger 
left. 

38.  In  this  horror,  all  the  buildings  in  the  world  will  fall  down;  for  the  Earth  will 
tremble,  as  it  it  were  iTiaken  with  Thunder ;  and  the  horror  will  be  in  all  living  things,  in 

«  Propert)-,  every  thing  according  to  its  '  Source ;  a  Bead  has  no  fuch  fource  as  the  foul  has,  only  it 
01  Condition,  ig  afraid  of  the  Turba. 

39.  And  in  this  elevation  and  commotion,  all  waters  will  rife  above  the  height  of  ail 
y  Orrefpira-    mountains,  fo  that  there  will  be  no  '  breathing  upon  the  Earth;  they  will  rife  lb  high, 
tiop.               t:]^at  they  will  be  as  it  were  confumed  :  All  things  will  be  lb  comprehended  in  the  An- 
ger, in  the  Turha,  that  there  will  be  nothing  but  mere  Anguith  in  the  Elements. 

40.  All  high  Mountains  and  Rocks  will  crumble  and  fall  down  ;  the  Stars  will  fall  to 
the  Earth  with  their  ftrong  influence  and  virtue  :  All  this  will  be  brought  to  pafs  in  feve- 

»  Seeking,  or  ral  days ;  for,  as  the  world  was  created,  fo  it  fhall  have  its  End  •,  for  the  ^  longing  of  the 
«•.irneil  de-  Earth  in  its  Anguifh  will  draw  the  Stars  to  it,  as  it  has  always  done  '  in  this  time ;  fo  that 
^^"or  .ill  this    '■'^^  earthly  body  has  drawn  the  "  feeking  of  the  Stars  to  it. 

^^hlic.  +••  For  the  Stars  are  a  Magical  feeking,  which  has  awakened  Life-,  therefore,  now 

"  Deiire,  or  when  the  Earth  is  awakened  in  the  great  Turba,  it  will  then  become  fo  thirfty  and  hungry, 
'^"o'%'-         that  it  will  draw  down  the  Stars  to  it,  there  will  be  fuch  an  Anguilh  upon  the  Earth. 

42.  But  the  Children  of  God  fhall  lift  up  their  eyes  and  hands  to  Chritf,  and  rejoice, 
that  the  Day  of  their  Deliverance  is  at  hand  -,  for  the  Anguifh  does  not  touch  them. 

43.  And  in  thofe  days  (but  how  many  are  appointed  for  it,  are  only  known  to  God  ; 
for  in  fix  days  the  world,  and  all  its  hofts  were  created  ;  but  this  is  now  hidden  from  u.<;  j 
the  water  will  return  again  to  its  own  place,  and  fill  all  the  Deeps  more  than  before. 

44.  For  now  Death  comes  with  it ;  and  in  that  hour,  all  Creatures,  except  Man,  fliall 
die :  and  all  men  that  have  crept  into  the  Rocks  and  Mountains,  fhall  come  forth,  but 
with  anguilh  of  their  Confcience  -,  though  now  the  Turba  has  permitted,  that  the  horror 
ftands  in  Death,  for  the  falling  of  the  water  captivates  the  Turba. 

45.  And  then  the  voice  of  the  Holy  Ternary  will  open  itfelf  according  to  all  the  three 
Principles,  and  fay  by  the  Mouth  of  Chrift  the  Judge :  Arife,  ye  Dead,  and  come  to 
judgment. 

•  46.  This  voice  is  the  original  Eternal  Spirit,  which  upholds  every  life,  and  which  alfo 
has  always  ruled  in  all  the  three  Principles  -,  for  it  is  that  Spirit,  whence  the  life  of  every 
thing  has  exifted,  and  in  which  it  flands  to  Eternity  :  It  has  been  the  life  and  motion  of 
all  things,  in  which  the  beginning,  and  alfo  the  end  of  every  life  has  flood,  and  the  Eter- 
nity -,  for  it  is  from  Eternity,  and  the  Creator  of  all  things. 

47.  It  has  two  Eternal  beginnings,  viz.  one  in  the  Fire,  and  one  in  the  Light ;  and 
'Wherein  the  the  third  beginning  has  been  a  '  Glafs  of  the  Eternal,  viz.  the  Spirit  of  this  World  ;  it 
Ettrnal  has  j^g^j^  been  as  a  Wonder  in  this  world,  and  the  Wonders  have  been  made  manifeft  by  it, 
been  beheld.    ^^^  ^.j^^^.  ^j^j^j^  pofiefl'es  it,  is  the  laft  Judgment,  its  motion  is  the  laff. 

48.  For  in  the  Creation  it  moved  the  Father  -,  and  in  the  Incarnation  of  the  Word,  the 
Son,  and  now  the  laft  moving,  and  the  Judgment,  is  its  own ;  it  will  reduce  every  thing 
to  its  Eternal  abode  i  and  this  is  done  by  the  voice  of  the  word  proceeding  from  the  Moutli 
of  Chrift. 


The  TIjirtieth  ^eflion  A/ifivered.  95 

4,r:.  For  the  spirit  goes  forth  in  two  Principles  in  God  ;  that  is,  in  the  Anger  or  Fire, 
it  goes  forth  as  the  earnclt  wrath  of  the  Fire-life  ;  in  the  light  of  the  Love  it  goes  forth  as 
a  rtaine  of  the  Divine  Majelfy  ;  and  in  the  Spirit  of  this  world,  it  goes  forth  as  a  Wonder 
of  Life-,  and  all  this  is  undeniable. 

50.  And  if  perhaps  fome  perfon  v/ould  arrogate  fuch  exceeding  high  Learning  to  him- 
fclf,  as  to  deny  it,  to  him  we  offer  to  demonftrate  it  in  every  thing,  we  will  except  nothing 
in  this  world  •,  every  thing  will  affoRl  an  evident  Teftimony  of  it,  let  him  come  to  us 
when  he  will :  he  ought  not  to  forbear,  and  fay,  we  are  mad  •,  for  if  thefe  words  will  not 
fatisiy  him,  we  will  fo  evidence  it  to  him,  tliat  he  himfelf  fhall  find,  and  fee  who  himfelf 
is :  and  though  tlie  Devil  himfelf  fhould  burll  for  very  Anger,  yet  wc  would  fet  it  down 
plainly  before  his  eyes. 

51.  Now  feeing  this  Spirit  has  the  word  Fiat,  viz.  God's  word,  and  the  Center  of  Na- 
ture, v/hence  it  has  its  Eternal  Original  -,  and  as  the  Spirit  of  the  Center  has  a  twofold  Ef- 
fluence, the  firft  being  in  the  Fire  in  the  Eflences  of  the  Original  of  Life,  in  the  ground 
of  the  Original  of  the  Soul ;  and  the  fecond  in  the  light  of  the  Fire,  which  is  the  fecond 

"  fourcc,  which  buds  afrefli  through  Death,  and  is  called  the  Kingdom  of  God  ;  where  ■>  Or  Pro 
ülfo  in  the  Light  it  is  a  flame  of  Love,  and  in  the  Fire  it  is  a  flame  of  Anger.  peny. 

52.  So  it  will  break  open  the  Gates  of  Death,  for  it  fliall  raife  the  Dead  :  and  it  has  the 
word  Fiat  in  it,  and  this  Fiat  is  both  in  the  foul,  and  in  the  body  alfo;  and  though  the 
body  has  been  long  corrupted,  yet  the  Turba  remains  ftill  in  the  Fiat  with  the  Wonders  of 
the  body. 

53.  And  now  the  four  Elements  fnufl:  reftore  to  the  Fiat  chat  Eflence  which  they  have 
fwallowed  up  ;  for  '  the  word  of  the  Lord  is  in  it,  but  in  its  own  Principle :   Every  thing  '  iWl'um  Du- 
muft  '  reftore  that  which  it  has  received,  "ciz.  the  Earth  the  body,  viz.  the  ^  Pbur ;  and  f"'l- 

the  Water  alio  its  Eflence,  that  is,  *"  Sul;  the  Air  the  Sound  and  Voice  of  the  words;     -^j^'  "^ 
and  the  I'ire  the  ElTences  of  the  Soul  -,  for  all  things  muft  be  judged.  e  ThsXb- 

54.  All  the  words  which  the  Mouth  has  fpoken,  which  the  Air  has  received  into  it,  fiance,  or 
arid  '  has  ferved  for  the  making  of  the  words,  thefe  the  Air  fliall  again  ^  bring  forth  ;  ^""ofs. 

for  it  is  the  Looking-Glafs  of  the  Eternal  Spirit,  the  Spirit  fees  them  in  the  Glafs.  ^  whkh 'a'^' 

p,S-  And  fo  man  fliall  be  judged  according  to  his  heart,  mind  and  thoughts,  for  the  k  Or  repre- 
7urba  is  in  all  malice  or  wickednefs,  which  is  contrary  to  Love  ;  here  will  be  no  making  fent. 
of  excufe,  for  every  one  will  accufe  himfelf,  his  own  Turha  will  accufe  him. 

56.  And  thus  fou  muft  underftand  the  Spirit,  which  is  All  in  All,  will  raife  up  every 
Life  which  has  been  immortal,,  and  by  the  Fiat  give  it  to  the  body  •,  for  the  Fiat  draws  the 
body  to  the  foul,  with  all  its  deeds  and  wonders  -,  all  that  it  has  done  in  this  life  by  word 

or  deed ;  all  that  has  reached  the  '  Abyfs  of  the  foul  muft  come  forth.  i  n.r  mortin^ 

57.  For  in  the  ftill  Eternity  there  fliall  be  no  I'urha  more;   and  therefore  every  v-'ard  and, 
£ßence  fliall  be  ""  refined  by  the  Fire,  and  the  "  Turha  fliall  remain  in  the  Fire,  and  all.  '"''^'-'peft 
•»^■hatever  is  evil  and  capable  of  the  Turba,  unlefs  it  was  waflied  av/ay  in  the  water  of  [//^""ej 
hie,  by  the  cotiverfion  of  the  foul  here  in  this  life,   muft  remain  in  the  Fire.  ckanftd',  o« 

58.  Now  "  if  any  man  has  f own  in  the  Fire,  he  fcall  Juffcr  lofs,  as  the  Scripture  tells  us,  purged, 
ttiat  the  works  of  the  wicked  y/j«//  remain  in  the  fire,  and  he ßoall  fuffcr  lofs.  "'  S'"  ?"^ 

59.  But  you  muft  underftand  us  right ;  the  body  which  has  been  here  upon  Earth,  J^<^|^^*"""f^"'- 
fhat  evil  corruptible  body  wliich  has  devoured  the  noble  and  excellent  Image  of  Paradife,  ' 
fhall  come,  and  ftand  forth  with  its  precious  Lnage  in  it;  it  mult  give  an  account  of  tlte 

Image  of  God. 

60.  Now  blefl!ed  ai'e  they  that  have  Chrift^s  Spirit,  they  have  their  firft  Image  in  the 
word  Fiat.,  w;hich  muft  reftore  it  again  to  the  foul,  and  that  in  the  Adamical  Botiy. 

61.  But  they  that  have  not  Chrift's  Spirit,  fliall  ftand  forth  in  the  evil  body;  but 
their  foul  will  have  loft  their  txue  Image,  and  they  ihall  have  fuch  ah  Image  in  *"bo. 

2. 


q6 


The  Thirtieth  ^eßim  Aifwered. 


r  The  tranfi- 
ttiry,  a  .d 
)ü'.ernal  Body. 
<  Ijiie  in  four 
Cupics  ;   but 
it    may   be 
I'ody,   by  the 
Icnfe. 


'See  the  book 
ot'  the  three 
Principles, 
ch.  i:.  ver. 

S3- 

'  In  the  Re- 

furreftion. 

'  Form,  or 
dillindiun. 


■*  Or  Righte- 
oulnel's. 


^  Or  Office, 
or  Employ- 
ment. 

1  The  Divine 
calling,   or 
true  Jus  Di- 
'vniiim, 

*  Doing':,   or 
works  and 
teaching. 
=  For  livings, 
cr  Money,  as 
Hirelingb. 

>>  Or  Iving. 
«  Of  the 
Judge. 


Spirit  of  the  Soul,  as  their  wills  have  been  here  :  as  their  daily  luft  has  been,  To  (tiail 
their  Image  be. 

62.  And  in  that  hour  alfo  the  wrathful  Fiat  of  tlie  Darknefs  fnall  bring;  forth  the 
Devils,  who  Ihall  then  receive  their  Wages  and  Habitation  :  at  the  hearing  oi  which  they 
tremble. 

63.  Tluis  all  the  Dead,  both  good  and  evil,  will  arife,  every  one  in  his  "■  twofold 
body,  and  will  have  the  foul  with  the  Spirit  in  the  body. 

64.  One  will  have  tlie  outward  Earthly  ■■  Life,  and  therein  a  beftial  Image  in  the 
Spirit  of  the  Soul  i  and  in  tlie  Inward  Image  he  will  have  the  Eflentiality  of  tlie  wratli- 
ful  Anger. 

6^.  Another  will  have  the  outward  body,  and  Chrift's  Image  thcrem,  and  the  Divine 
Spirit  of  Love  will  fliine  in  the  Spirit  of  his  Soul-,  which  the  word  Fiat  clothes  again 
with  the  true,  and  pure  Adamical  Image. 

6G.  For  the  pure  Image  has  been  hidden  in  God,  in  the  Word  which  became  Man : 
and  now  when  the  Soul  comes  to  the  Limit,  it  obtaines  that  again,  and  alfo  the  fair 
and  excellent  '  Virgin  of  the  Wifdom  of  God. 

67.  For  the  noble  Image  was  dcftroyed  in  Adam  when  the  woman  was  taken  out 
of  him,  fo  that  lie  retained  only  the  Tinfture  of  the  Fire,  and  the  woman  had  the 
Tincture  of  the  Spirit-,  but  ^  now  both  return  to  tliem  wholly  again. 

68.  For  the  woman  fhall  receive  the  Tindure  of  the  Fire,  in  the  Divine  Fire,  f» 
that  (he  Ihall  be  as  Adam  was,  neither  Man  nor  Woman :  but  a  Virgin  full  of  Chaftity, 
without  the  "  fliape  or  members  of  man  or  woman. 

69.  And  then  they  fhall  no  more  fay,  thou  art  my  hufband,  or  thou  art  my  wife, 
but  tlicy  are  brethren  :  indeed  there  fhall  fome  remaining  tokens  of  the  difference  be 
in  the  Divine  Magical  Wonders,  but  none  will  regard  that ;  for  they  are  all  of  them 
merely  the  Children  of  God,  living  the  life  of  Children  in  the  delighting  fport  of 
love. 

70.  All  this  will  be  done  before  the  Sentence,  for  the  trial  will  be  the  firft,  and  the 
fentcnce  the  lall  Day  of  Judgment;  and  thofe  that  are  then  alive  fhall  not  die,  but 
fliall  be  preiented  witli  the  other  by  the  voice  of  God  before  the  "  Judgment  of  God. 

71.  Tlie  word  Fiat  will  bring  all  thither,  and  all  fhall  be  prefented  in  their  own  order 
by  the  Fiat ;  as  liril.  Emperors  and  Kings,  and  then  their  Subjeds  over  whom  they 
reigned,  Princes,  Noblemen,  Governors,  Magiftrates,  and  Superiors  1  every  one  in  his 
"  Condition. 

72.  And  here,  all  thofe  that  have  taken  upon  them  to  be  Chrift's  Shepherds  without 
*■  the  calling  of  God,  fhall  ftand  in  the  midft  of  their  flock  of  fhecp,  and  give  an  ac- 
count of  their  '  courie  of  Life  and  Dodrine,  and  whether  they  have  been  Chrift's 
Shepherds,  and  have  fed  the  Sheep,  or  no  ?  Or  whether  they  have  been  '  fervants,  or 
Minifters  to  their  own  Bellies  :  And  here  the  Spirit  will  make  enquiry  into  their  calling, 
whether  they  have  entered  into  the  ftieepfold  by  his  Eledion  and  Power,  or  by  man's 
favour  without  the  Spirit  and  Election  of  God  ? 

73.  For  the  Judge  will  fay  unto  them,  now  give  an  account  of  your  life,  works, 
deeds,  and  ways  :  then  the  Tm-ki  of  every  one  will  declare  wiiat  he  has  been  -,  for  now 
all  things  fhall  appear  in  the  Figure,  with  them  and  without  them,  fo  that  there  fhall 
be  no  "  denial ;  for  the  Spirit '  by  the  Tiirl^a  proves  the  foul,  fpirit,  and  flefti ;  here  all 
will  be  manifefted. 

y^..  Kings  and  Princes  fhall  be  conftrained  to  give  an  account  of  their  Subjeds -,  how 
they  have  ruled  and  protedcd  them  -,  what  kind  of  Government  they  have  ufed  ;  why  they 
have  taken  away  the  lives  of  many  by  Tyranny,  and  why  they  have  fhed  innocent  blood  j 
alfo,  why  they  have  made  war  for  their  Covetoufnels,  and  their  Pleafures  lake. 

75 


In 


'The  Thirikth  ^eßion  Anfwercd.  97 

75.  In  like  nianner,  all  other  Superiors  will  be  called  to  an  account,  wliy  they  have  in- 
truded themielvcs  into  Office,  and  made  themlelves  Lords  over  the  limple,  and  afflicted, 
opprefied,  and  fqueezed  them,  and  taken  away  their  fwcat,  and  fpent  it  in  Pride  ? 

76.  Mere  the  root  of  every  thing  will  be  inquired  after,  whence  it  comes,  and  out  of 

what  it  is  grown  ;  wheciier  it  bears  the  *^  Ordinance  of  God,  and  whether  it  has  its  Original  ■*  Or  flair- 

in  the  Heavenly  Fuit^  or  in  the  Hellifii  Fiat  from  the  Anger  ?  There  every  one  mult  give 

an  account  of  his  "  Condition  ;  v^^hether  he  has  thruR  himfelf  into  Office,  out  of  Covetouf-  «  Or  Stau 

ncfs  and  Pride,  and  made  himfelf  a  Magidrate,  or  vvhechcr  his  Government  be  ordained  of 

Güd  ? 

77.  Therefore,  ye  Rulers  and  Potentates  of  the  world,  look  to  it,  and  fee  whether  you 
be  the  Ordinance  ot  God,  and  are  placed  in  the  Right,  Divine  Order  ?  Have  a  care 
how  you  deal  with  the  diilrelied  Inferior-,  for  now  he  Hands  before  your  eyes,  and  com- 
plains of  you,  faying,  that  you  have  been  the  caufe  of  all  his  fins  and  wickednefs. 

']'i.  For  there  one  will  cry  out  and  accufe  the  other,  faying,  that  he  has  caufed  me  to 
commit  fuch  abominations,  and  will  curie  him-,  the  Inferior  his  ^Superiors,  and  the  Su- 
periors their  Superiors  :  the  Prince  will  accufe  his  falfe  Counfellors,  and  his  Counfellors 
the  Pritfts,  becaufe  they  did  not  reprove  their  Courfes,  but  Ibothed  and  flattered  them 
fi)r  ambition  and  honour's  fake. 

79.  How  will  you  be  able  to  Hand,  ye  ''  high  Schools  and  DoiStors-,  all  you  who  have  '  Or  univer- 
fet  up  yourfelves  in  Chrift's  ftead,  and  lb  proudly  '  contended  about  Chrift's  Cup,  about  fities. 
Chrift's  Dodrine  and  Glory,  and  have  provoked  and  ftirred  up  the  Princes  of  your  ^  Or  difputed. 
Country,  who  are  the  Ordinance  of  God,  to  war  and  blood- llied,  for  ''  your  words  fake,  h  Terms  of 
which  you  yourlelves  have  '  forged  ?  Art. 

80.  Where  is  Chrift's  teaching  and  Spirit  of  Love,  who  faid,  ^  Love  one  another,  '  'p''  Contnv- 
thereby  Ihall  they  know  that  ye  are  my  Difciples  ?  Where  is  your  Love  ?  look  upon  t  to],„  j,  ... 
your  bloody  inftigationSj  wherewith  you  have  involved  them  in  war,  and  led  the  world  35. 

aftray  from  Love  and  '  Unanimity.  '•  Or  concord. 

81.  You  have  made  Rents  and  Divifions,  fo  that  Kings  have  been  at  variance  and  en- 
mity for  your  Pride  fake ;  in  that  you  have  wrefted  the  words  of  Chrill,  and  have  not 
regarded  whether  you  have  had  Chrift's  Spirit  and  "'  Will  or  no-,  and  therefore  you,  "^  Or  mean- 
above  all  others,  fhall  give  a  fevere  account ;  for  you  have  known  the  Lord's  will,  and  ing. 
have  not  done  it ;  you  have  run  and  intruded  yourfelves  into  Chrift's  Office,  merely  to 

get  profit,  favour  and  honour  ;  you  have  not  regarded  the  Spirit  of  God,  therefore  the 
Spirit  calls  you  Babel,  a  confufion  of  all  that  live. 

82.  You  have  fet  the  whole  world  at  variance;  and  though  you  fliould  teach  them 
Love,  you  have  taught  them  contention  and  ftrife,  fo  that  one  brother  has  hated  and 
perfecuted  another  for  y^oiir  "  fables  fake.    O  !  how  is  the  name  of  Chrift  °  blafphemed  »  Opinions, 
for  your  contentions  fake  ?  whither  will  you  go,  and  where  will  you  abide,  when  this  <»■  Doftrines, 
fhall  be  'i'tx.  before  your  Eyes,  and  the  whole  world  cry,  w^oe,  woe,  woe  to  you  ?  which  you 

83.  Here  the  Angels,  who  are  the  Reapers,  fhall  divide  all  into  two  Heads,  and  place  ^^^.^  f^^ 
the  ''  Honeft  at  the  Right  hand,  and  the  Wicked  at  the  Left,  viz.  at  the  Eye  of  Anger ;  Orthodox, 
for  the  Principle  of  Light  is  here  called  the  Right  hand,  and  the  Principle  of  Fire  the  "Reproached, 

I  „fV  or  (candaiifeci 

84.  And  thus  the  Tribunal,  or  Seat  of  Judgment,  will  be  fet :  All  the  great  Shep-  o*f  vour  di(- 
herds  whom  God  has  fent  forth  for  a  Light  to  the  world,  who  have  reproved  and  taught,  patations. 

as  the  Patriarchs  who  taught  of  the  Promife  of  Chrift,  with  the  Prophets  and  Apoftles,  >"  Or  Righw- 

fliall  be  placed  at  the  Right  hand  of  the  Judgment ;  and  Mofes,  and  all  Teachers  of  the  °"^' 

^  Law,  at  the  Left  hand  of  the  Judgment.  q  And  Law- 

85.  For  Mofes  and  Elias j  and  all  thofe  exceeding  precious  teachers  of  the  Law,  bear  giver;, 
the  fiery  Sword,  and  require  God's  Juftice  j  and  thofe  at  the  Right  hand,  God's  Mercy. 

■*N 


*Matt.2,-.3^, 
35'  36- 
'  Matt.  25. 
41  —  45- 


'  Or  Ground. 


98  The  Tlyirtieih  ^eßion  Anfimred. 

86.  And  in  this  hour  is  the  very  hit  Day  of  the  Judgment  •,  when  the  Judge  fliall  fay, 
'  Cavte,  ye  bicjj'ed  of  my  Father,  inherit  the  Kingdom  prepared  for  you  from  the  Beginning  j 
for  I  laas  hungry,  thirjfy,  naked,  fick,  and  in  Prifon,  and  you  have  adminißred  to  rue. 

87.  And  to  the  wicked  company:  ^  Go,  ye  citrfed,  into  c-verlafiing  fire,  I  kno-iv  you  7tot ; 
for  I  have  hcen  hw:gry,  ibirfiy,  naked,  fick,  and  in  Prifcn,  and  you  adminifired  not  to  me. 

S8.  And  then  they  will  excufe  themfelves  before  the  preience  of  the  Judge,  and  fay, 
"■ece  hieia  thee  not  Lord;  but  he  fliall  iay,  feeing  you  have  not  done  this  to  my  poor  Children, 
you  have  not  done  it  to  me. 

89.  And  here  the  Spirit  of  God  will  firft  move  himfelf  to  Juftice  in  all  the  three  Prin- 
ciples, and  ftir  up  the  '  Center  of  Nature,  fo  that  it  fliall  burn  in  the  fire  of  Anger ;  fur 
all,  both  Heaven  and  Earth,  and  the  Firmament,  will  be  fet  on  Fire  together, 

90.  And  the  Turba  will  fwallow  up  the  Earthly  World  in  the  B'ire,  and  reftore  it  to 
that  which  it  was  before  the  Creation,  only  the  "Wonders  remain  (landing  in  two  Prin- 
ciples -,  the  third  Principle  paOes  quite  away,  all  but  the  Wonders,  which  fhall  be 
brought  into  the  beginning. 

91.  And  then  the  Earthly  Life  and  the  Earthly  Body  will  fall  away,  and  the  Fire  will 
confume  them. 

92.  And  the  glorious  bright  Paradifical  Body  of  the  Righteous  fliall  pafs  through  the 
Fire,  with  its  own  Wonders,  which  fliall  follow  it,  and  whatfoever  is  falle  fliall  remaui 
in  the  Fire. 

g^.  And  fo  they  fliall  be  carried  through  the  Fire  in  the  twinkling  of  an  Eye,  and  the 
Fire  comprehends  them  not ;  for  as  little  as  the  Fire  can  retain  the  Light  or  Wind,  fo 
little  can  "  it  retain  the  Light  of  the  Holy  Men  ;  for  they  can  dwell  in  the  Fire  without 
feeling  any  pain. 

94.  Then  infl:antly,  by  the  kindling  of  the  Fire,  the  Divine  Majefl:y  is  prepared,  and 
Paradifical  Life,  into  which  they  enter  as  Children,  and  live  Eternally  with  their  Father 
in  one  hove,  in  a  fimple  Child-like  Life  ;  and  there  is  a  Communion  of  Saints. 

gß.  There  is  no  Day  or  Night  there  ;  for  the  Sun  paflies  away,  and  the  Stars  pafs 
away,  but  their  "  Wonders  only  ftand  in  the  Great  ^  Magia,  to  the  Glory  of  God ;  thus 
they  fever  themfelves. 

96.  The  wicked  alfo  mufl  go  into  the  Fire,  and  their  Earthly  Life  will  alfo  fall 
away,  and  their  ^  monftrous  Image  will  appear  in  the  Spirit,  according  to  the  fliape  of 
all  hideous  abominable  Beafl:s,  like  the  Devils. 

97.  For  they  dwell  in  one  and  the  fame  Principle,  zndi  Lucifer  is  their  great  Prince, 
whom  indeed  they  ferved  here,  though  they  depended  on  their  Hypocrites  for  a  falfe 
Paradife. 

qS.  Thus,  my  beloved  friend,  you  have  a  brief  defcription  and  information  of  the  lafl: 
Judgment-Day  ;  for  whatfoever  is  of  this  world  fliall  pafs  away. 

99.  The  Earth,  and  all  fliony  Rocks  and  Elements,  will  melt  away,  and  that  only 
will  remain  which  God  would  have,  and  for  the  fake  of  which  he  created  this  v/orid. 

100.  Both  the  good  and  the  evil  were  clearly  i' forefeen  in  Eternity,  and  were  only 
made  EflTential  in  this  world,  that  they  might  be  a  Wonder ;  and  hereafter  they  rcinaia 
fo  to  Eternity. 


«  I'iz.  All 
whatibever 
grew,  was 
born,  made, 
or  done,  by 
word  or  deed, 
from  the  be- 
ginning of  tlie 
world  to  tlie 
End. 

*  The  fire  of 
Wrath. 
y  Or  opera- 
tions. 

^  See  in  the 
fmall  fix 
points  what 
the  Magia  is. 

*  Or  Vizard. 
*•  God  has 
forefeen  the 
Good  accord- 
ing to  his 
Love,  accord- 
ing to  which 
he  is  called 
God ;  and  ac- 
cording to  his 
wrath,  or  na- 
ture, accord- 
ing to  which 
lie  is  called  an 
Angry,  Jea- 
lous God,  and 
a  confuming 
Fire,  he  has 
forefeen  the 
evil,  but   not 
ordained  it. 


The  Thirfy-firfl  and  Tlm-ty-fecond^eß ions  Arifwercd.  99 

The  Thirty-firil  Queftion. 
What  Kind  of  Ne^^  glorißcd  Bodies  ßjall  the  Holy  Souls  have  ? 

I.  >0C'*'')^'*^'*';§;  H I  S  hath  been  already  fufRciently  declared  -,  for  as  every  one  fiiall  be 
*  >  ^    ^    ^  <  clothed  with  the  Power  of  Love,  Righteoufnefs,  and  Purity,  and 
)3(    p"    ~^    )^  as  his  excellent  works  of  Faith  have  been,  fo  Hull  he  glorioully 
>  )^     ^     7^  4  j^iine. 

^>S^     i*^    >^  *       ^'  ^^^  '■'^^'^^  ^'^^  ^^  ^^^y  much  difference,  for  the  works  of  many 
M^)$(^^^*^  ^^''^  ^'^  remain  in  the  Fire,  and  he  himfclf  will  hardly  efcape;  he 

will  not  fliine  as  the  "^  Saints.  '  r.-^.  th<r 

3.  For,  as  the  Scripture  fays,  ■*  they  ßoall  excel  one  another  as  the  Stars  of  Heaven  ;  but  great  Saint;, 
there  will  be  no  '-  grudging,  but  every  one  will  rejoice  at  the  Excellence  of  the  other  5  "  '  Cor.  1;. 
for  there  is  no  other  light  there  than  ^  God,  filling  All  in  All.  j'Oj.  envying. 

4.  And  fo  every  one,  as  his  ^  Power  is  capable  of  the  Light,  fhall  receive  the  bright-  f  Epii.  ,.  2-^. 
nefs  of  the  Majefty  of  God  ;  for  after  this  Life  there  is  no  bettering,  but  every  thing  e  Or  Virtue, 
remains  as  it  returns  home. 

s,.  For  there  the  Judge  ^  Cbrifi  will  deliver  up  the  Kingdom  to  his  Father,  and  then  we  ^  i  Cor.  15. 
iliall  no  more  need  any  Teachers  and  Conduflors ;  but  he  is  our  King  and  Brother,  there  24- 
is  no  Intercefiion,  but  we  are  with  him  as  a  Child  with  the  Father  -,  whatibever  we  do, 
it  is  good,  for  all  falßiood  is  done  away. 

The  Thirty-fecond  Queftion. 

TFhat  fjall  the  Form^  Condition^    "Joy,  aiid  Glory  of  the   Sold  be^ 

171  the  Life  to  come  f 

1 .  ]t«''*^^^3^'*^  E  R  E  we  muft  confider  Paradife -,  for  this  outward  world,  with  its 
3*  Jtil  ^  )(*-  iC  fruits  and  colours,  has  been  a  Figure  of  Paradife  •,  for  Paradife  was 
^  ?*  /^  ^  in  us,  andthe  outward  Spirit  deprived  us  of  it,  and  drew  us  into  it- 
><:  V  W^  ^^^^'  f'^'"  when  Adam  lufted  after  it,  his  own  luft  took  him  captive, 
^-^  ^  «f  ^  2.  But  we  fliall  now  enter  into  it  again,  and  eternally  folace  our- 
U  -V  »J^T^  ^  a{  fclves  in  the  excellent  beautiful  flourilhingof  all  manner  of  F"lowers, 
and   F'orms,  both  of  Trees,  and  Plants,  and  all  Kinds  of  Fruits, 

but  they  will  not  be  fo  Earthly,  grofs  and  palpable. 

3.  For  then  our  bodies  fhall  not  be  fo  ■,  how  then  can  that  EfTence  be  fo  ?  all  things  there 

will  be  Angelical :  the  Fruits  are  more  '  pure  and  fine,  than  are  now  in  the  outward  Ele-  ;  clear,  fub- 
ments,  for  they  make  no  impurity  when  we  have  eaten  them.  tie,  tranCpa- 

4.  We  fhall  have  no  rtomach  or  entrails,  which  we  fliall  need  to  fill,  as  we  do  here  this  ''*"'^'  b'jght, 
devouring  ftomach,  but  all  there  is  in  Power ;  we  fliall  eat  in  the  Mouth,  and  not  receive  i""""g- 
into  the  Belly  ;  we  Ihall  need  no  teeth  to  chew  withal ;  there  is  mere  Power,  and  yet  in  a 

true  natural  form  and  manner,  with  fhining  colours. 

5.  And  lb  ^  the  Kingdom  of  Heaven  conßßs  not  in  eating  and  drinking,  hit  in  Peace  and  "'Rom.ri.i-. 

*  N  2 


joo  "'^^  Thirly-fecond  ^eßion  A?if\ver&d. 

Joy  in  the  Holy  Ghoß,  wich  finging  and  fliowing  forth  God's  Deeds  of  Wonder  concern- 
ing the  corporeity  of  Paradife. 

6.  We  fhall  lead  a  life  like  children,  who  rejoice  and  are  very  merry  in  their  Sports ; 
'Play,  fport,  for  there  will  be  no  fadnefs  in  our  hearts,  or  fear  of  any  thing,  but  a  delightful  '  Recrea- 
or  cj.frcife.      tion  with  the  Angels. 

7.  This  world  will  be  no  more  thought  upon  or  regarded  -,  for  all  earthly  knowledge 
and  cogitations  fhall  remain  in  the  Turba  of  the  Earthly  Body  in  the  Fire. 

8.  We  fliall  have  no  knowledge  more  of  our  Parents,  Children,  or  Friends,  who  are 
in  Hell. 

9.  We  fhall  all  know  one  another  by  Name  that  are  together;  though  the  Eardily 
Name  fhall  remain  in  the  Turba  ;  we  fhall  have  a  Name  according  to  our  firfi:  Name,  in 
the  Language  of  Angels ;  which  here  in  this  life  we  do  not  underftand  :  In  the  Language 
of  .Nature  we  underftand  fomewhat  of  it  -,  but  here  we  have  no  tongue  to  exprefs  it  with. 

10.  None  fhall  fay  to  another,  thou  art  my  hulband,  thou  art  my  wife,  thou  art  my 
daughter,  thou  art  my  fon,  my  fervant,  or  my  handmaid  -,  all  are  alike  there  •,  we  are 
all  children  ;  there  is  neither  hufband,  norv/ife;  neither  child,  man-iervant  or  maid-fer- 
vant,  but  all  are  free ;  every  one  is  all :  There  is  but  one  Sex,  viz.  Heavenly  Virgins 
full  of  Modefty,  Chaftity  and  Purity. 

1 1.  We  are  all  God's  Spoufe,  and  he  is  our  Hufband;  He  fows  his  power  into  us^ 
and  we  bring  forth  to  him  Praife  and  Glory. 

12.  There  is  fuch  a  kind  of  dancing  and  finging,  as  children  ufe  when  they  take  hold 
of  hands,  and  fing  and  dance  around. 

»Eniryedthe       i;^.  All  Arts  vvill  nct  be  regarded  :  But  you  muft  know,  that  they  who  have  ""  borne 
great  hidden   the  Myftery,  and  to  whom  it  has  been  revealed,  they  fhall  have  far  greater  wifdom  and 
derilnndi'n'»""  knowledge  than  others,  and  much  excel  others. 
and  Art.  ^'        14.  Indeed  not  in  Contention  and  Dodlrine,  but  their  wifdom  will  begin  all  manner  of 

Exercife  in  the  heavenly  Myftery,  to  the  ftirring  up  of  Joy  ;  for  as  Children  flock  together 

when  one  beginneth  a  fport,  fo  alio  here. 

15.  Little  Children  are  our  Schoolmafters,  till  evil  ftir  in  them,  and  fo  they  embrace 
the  Turba  Magna  ;  hut  they  bring  their  fport  from  the  Mother's  womb,  which  is  a  Rem- 
nant of  Paradife  ;  elfe  all  is  loft,  till  we  attain  it  again. 

16.  A  King  avails  no  more  there  than  a  Beggar:  if  he  has  ruled  well,  then  his  virtue 
follows  him,  and  he  fhall  have  the  Glory  of  it  in  the  Majefty  ;  for  he  obtains  a  bright  glo- 
rification, like  a  Shepherd  over  his  flock. 

»  The  thread  I  J.  But  if  he  has  been  evil,  and  yet  at  laft  converted  and  entered  in  as  by  a  "  thread, 
of  Faith  at  then  his  Kingly  works  remain  m  the  Fire,  and  he  will  be  accounted  of"  here,  no  more 
f,^  ^f-  than  a  Beggar  who  has  been  honeft ;  nay,  he  will  not  be  lb  glorious, 

dorn  of  Hci"  iS.  Every  one  will  be  known  by  his  works,  what  he  has  been,_  when  they  fhall  prefent 
ven.         """    their  Merchandife  in  the  heavenly  Magia,  as  Children  do  in  their  Iport. 

1 9.  And  yet  you  muft  know,  that  it  fliall  not  be  a  Kingdom  of  Sport  only,  but  we  fhall 

fpeak  of  the  Wonders  and  Wifdom  of  God,   and  of  the  great  Myfteries  of  the  Heavenly 

f  Rev.  15.  3.  Magia :  the  ''  fong  of  the  '  great  Hunter  will  continue  there  to  the  Reproach  of  the  Devil, 

1  Perfecutor,     ^^^  ^q  tj^g  dory  of  God. 

opprefior.  ^^^  ^y^  j^^U  ^^^^  ^^^^^  knowledge  of  Hell,   but  fee  nothing  of  it,  fave  only  m  the  iMa- 

gia,  in  the  Myftery;  for  the  Devils  muft  dwell  in  the  Darkncls :  the  wrathful  fire  which  is 
in  them,  is  their  Light;  they  have  eyes  of  Fire  to  fee  withal ;  all  Fire  befides  is  gone,  for 
'  Or  allayed    the  Majefty  has  '  fvvallowed  it  up,  th.it  it  may  burn  in  Love. 

it  21.  Though  indeed  there  is  fire  in  the  Center  from  which  the  Majefty  rifes ;  but  this 

'  'ir*'  f  'ft  ■  ^^'^^  "°^  ^^  allowed  to  the  Devils ;  they  fhall  be  *■  thruß  out  into  Darkneji,  -where  there  is 
.han"L '"      how!i-ng  andgnefiing  of  Teeth  ;  where  there  is  more  '■  cold  than  heat. 


lOI 


*The  Thirly-ihird  i^ueßim  Anfwered. 

The  Thirty-third  Queftion. 
What  Kind  of  Matter  foall  our  Bodies  have  in  the  Life  to  come  f 

I.  W^  ^  Qs\"^Y  beloved  friend,  this  is  a "  hard  Qiieftion-,  the  outward  man  mud  let  "  Or  ßrong.- 
^  db*A*c*5  ^  '"^  ^^°'^^'  ^""^  "^"^  meddle  with  it  at  all,  for  he  is  not  worthy  of  it. 

s.t^         sp  2.  You  know  that  God  is  become  Man,  and  has  taken  our  flelli 

^  Ja  ^^    *s  ^  ^"'^  blood,  and  foul  upon  him  :   Now  Chrift  faid,  "  I  am  from  above  :  »  John  8.  23; 
%  «^^^igsp  ^  >  None  goeth  into  Heaven  hut  the  Son  of  Alan  which  is  come  from  Ilea-  y  joim  3.  13. 

w'v^  W  fi^?^  '^'^"■>  ^"^  "  ^'^  Heaven. 

JU^O  ^  ^'"^^       3.  Do  you  underiland  this,  that  he  faid,  he  is  in  Heaven?     He 

fpoke  not  only  of  his  Deity,  that  is,  of  the  Word,  but  of  the  Son  of  Man,  even  of 

that  Word  which  was  Flelh  ;  and  this  we  are  now  to  confider  of,  for  in  that  Flefh  and 

Blood  we  mull  live  Eternally,   and  we  muft  have  Chrift's  body   if  we  will  fubfift 

in  God. 

4.  Yet  we  know  of  no  other  body  that  we  fhall  have,  but  our  '^  own  body,  growing  *  Job  ig.  z6, 
out  of  the  Old  body,  as  a  fprout  grows  from  a  kernel ;  and  fuch  a  body  Adam  had  in  27- 

the  Creation,  but  he  v/as  captivated  by  the 'Kingdom  of  this  world,  and  fo  became  =  Or  by  the 
Earthly  ;  this  was  his  Fall,  and  this  caufed  God  to  take  a  part  of  Jdam,  and  make  a  working  pro- 

'     r  •  I  •  1  •  b    L-    1  D      1  pertv  ot  this 

woman  or  it,  as  we  have  written  at  large  in  our    third  rJook.  world  of  four 

5.  Now  we  know  well  that  Jdam  was  a  chafte  Virgin  before  his  fleep,  and  before  Elements. 
Eve  was  made,  but  afterwards  became  a  Man,  '  having  Deformity  like  a  Beaft,  of ''Of  the  three« 
which  we  are  yet  afliamed  at  this  very  day  in  the  fight  of  God,  becaufe  we  have  earthly  [°|!;^  ^'!'-'- 
beftial  members  for  propagation.  _    beftiaT,  ai'n- 

6.  Now  Adam  had  the  Virgin  of  Divine  Wifdom  in  him,  but  when  he  fell,  then  it  j^al,  mortal 
continued  immoveable  in  its  own  Principle,  and  Adam  ''  departed  from  it.  man. 

7.  But  know  that  Chrift  became  Man  in   that  Virgin   [which  was]   in    the  Earthly  ^  Or  forfook 
Mary,  for  the  word  of  the  Lord  brought  that  with  it  into  the  body  of  Mary.  ■'*• 

8.  And  here  you  muft  underftand,  that  Chrift  became  flefh  in  the  water  of  Eternal 

Life,  '  -which  flefh  the  whole  Deity  filkth,    and    alfo  in  the '  EfTences  of  the  Earthly  <=  ColofT.  2. 9. 

Mary,  ^  Subllancc, 

9.  But  iV4^ry  wasblefled  withthe  Heavenly  Virgin,  and  fo  Chrift  became  man  in  a  ot  propertie?» 
pure  veflel,  and  the  Earthly  man  hung  to  him. 

10.  For  it  was  for  the  fake  of  the  foul  which  he  was  to  receive  from  ^  M2r_>',  that  g  From  the 
he  muft  receive  Ai^rr's  flefti,  yet  in  the  bleffing,  in  the  Heavenly  Virgin  only.  foul  of  Marj-. 

M.  The  Tindure  of  the  blood  in  the  Heavenly  Virgin  was  Heavenly,   for  the 
"  Ear-thly  had  not  been  able  to  pafs  through  the  wrath  of  God,  and  through  Death,  t  TheEr.ithly 
much  kfs  would  it  have  had  pov.er  to  rife  out  of  the  grave.  Tinaure. 

12.  That  word  which  became  Flefti  had  the  water  of  Eternal  Life,  which  proceeded 
from  the  Divine  Majefty,  and  yet  it  v/as  in  Mary's  blood  :  and  here  for  further  in- 
formation we  diieft  you  to  our  third  Book,  where  it  is  defcribed  at  large. 

13.  And  thus  v/e  fell  you,  we  ftiall  have  a  body  confifting  of  flefn  and  blood,  fuch  a 

body  as  Chrift  had  •,  for  Chrift  by  his  Incarnation  is  '  become  Man  in  us.  i  Or  born  im 

14.  When  v/e  are  nevv'  born  of  Water,  and  of  the  Spirit,  then  in  Chrift's  Spirit  us  Men. 
we  are  new  born  of  Chrift's  flefli  and  blood,  we  put  on  Chrift. 

15.  Chrift  is  born  in  the  converted  finner,  and  he  in  Chrift  becomes  the  Child  of 
God ;  this  is  the  body  we  ftiall  have  in  Heaven. 

16.  No  grofs  beftial  fiefti,  as  we  have  in  the  Old  Adam,  but  fubtle  flefh  and  blood,  fuch. 

4 


IC2  11? e  Thirty-fotirth  ^eßion  A?ifwered. 

''John  23. 19.  flefh  as  can  pafs  through  wood  and  ftonc,  unhurt  by  the  ftone,  ^'-  as  Chrifi  came  in  to  his 
'  ■  Difciplcs,  the  doer  being  Jhut :  It  is  fuch  a  body  as  ha:h  noTurba  or  fragility  ;  Hell  cannot 

'  John  20.  27.  retain  it,  it  is  like  Eternity  ;  and  yet  it  is  real  flefli  and  blood,  which  our  heavenly  '  hands 
1  John  I.  I.   focll  touch  and  feel,  and  take  hold  of;  alfo  a  vifible  body,  as  here  in  this  world. 

17.  Now  confider,  how  is  it  poffible  that  fuch  a  body  as  we  carry  about  us  here, 
,""■  Compre-  can  be ""  capable  of  the  Pivine  Majeft)'  ?  It  muft  certainly  be  fuch  a  body  as  is  like  the 
c^vt'  "'  ^^'    ^^^j^^y''  that  the  Majefty  can  fhine  forth  from  it  out  of  the  Tinfture   and  Water  of 

Eternal  Life.  , 

■=  Or  not  in-  1 8.  Here  indeed  we  are  as  it  were  "  dumb  to  the  apprehenfion  of  Reafon,  yet  we  are 
tclhgible.  ^^\\  enough  underftood  by  our  Brethren  ;  this  belongeth  to  the  "  Children.  A  Wolf 
love  God  defires  to  fill  his  mouth  with  fuch  apiece  of  flefh  as  will  fill  his  belly  ;  we  fpeak  not  of 
and  are  born  f'Jch  flefh,  but  fuch  as  Chrifi  has  given  us  in  his  Tellament,  and  left  for  a  Remem- 
ofhim,  brance,   and  as  an  Earnefl '' /^a/  he  isill  remain  for  ever  with  us;   '■jjc  in  him,  and  he 

••John  6.5'.  ifi  pj_ 

lohnVw'"       ^9'  Therefore  we  fay  that  we  fliall  have  God's  body  and  Chrift's  body,  which  fiUeth 
^'    ■     Heaven;  not  that  we  fhall  flick  in  that  which  is  his  Creature,  but  be  joined  one  to 
another  as  members,  brethren,  and  children. 

20.  There  is  but  one  Life  in  us  all ;  there  is  nothing  mortal.  All  proceeds  from  the 
Eternal  one;  there  is  nothing  that  begins,  but  the  Wonders  only,  one  Efientiality  is 
come  out  of  the  Eternal ;  we  are  as  Gods,  we  are  true  Children  of  God,  proceeding  from 
his  Ellences  in  body  and  foul. 

The  Thirty- fourth  Queftion. 
IVhat  is  the  ?mferable  ojid  horrible  Condition  of  the  Dainned  Souls  f 

i-?**^        ^1tt|T  is  fufficiently  declared  already;  for  God's  wrath  in  the  Darknefs  is 

*^     M^    M  their  Dwelling  Place  ;  their  Light  is  that  which  fhines  from  their  fiery 

Q    I  ^      Eyes,  like  the  glimmering  of  a  fiafh  of  fire  ;  they  have  no  Light  at 

1  As  in  ut-  *f     -asifr     -^  '^^^  but  that,  for  they  dwell  in  that  which  is  ''  outermoft,  and  fo  afcend 

jnoft,  or  utter      k_  W^'^'^W  D  ^^  haughtinefs  above  the  Thrones  like  flrong  Champions;    and  yet 

dirkaefs.  ^^^y  y^^yQ  different  qualifications  among  them,  as  their  Spirits  differ. 

2.  For  a  Dog  ads  like  a  Dog,  a  Wolf  like  a  Wolf,  and  fo  a  Horfe,  a  Fowl,  a 
Toad,  a  Serpent,  ever)'  one  after  their  Manner ;  but  they  are  all  flying  and  fwift  as  a 
thought. 

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

4.  Their  boafl:  is  always  of  their  flrong,  fiery  might ;  they  are  as  a  Dragon  that 
fpitteth  fire,  they  feek  perdition,  and  find  abominations. 

5.  Ihey  have  alio  fruit  growing  out  of  their  own  Principle,  all  according  to  the 
abominations  of  their  wills. 

-'Jefting.jear-  6.  They  have  a  fport  like  fuch  as  play  with  fireworks,  as  Rockets,  and  Balls  of  fire, 
ing,  icoffing,  fpitting  fire  out  of  their  mouths ;  '  fooling,  and  juggling  is  their  paftime;  though  in- 
Tn  rtraT  ^^  there  is  no  time ;  nor  is  there  any  fear  of  any  other  Torment,  after  the  lall  Judg- 

apith  o-ertures  ment-Day  ;  but  their  whole  life  is  a  continual  fear,  horror,  terror  and  lamentation  : 
oi  la«,  .and  every  one  has  his  work,  which  he  did  here  while  he  lived  in  the  Figure;  and  then  it 
^^ i>-  awakens  the  Turba,  and  rides  jn  the  Fire. 

2    • 


i 


Toe  Tkirty-ßfth  ^leßion  Aiißs^ered.  IC3 

7.  Tlie  Ibul  has  no  feeling,  for  it  is  without  the  Fire,  but  the  Turhn  plagues  it  with 
thofe  Abominations  which  it  introduced ;  there  is  an  Eternal  deipairing  in  them,  and 
therefore  they  are  God's  Enemies. 

8.  To  blafpheme  God  is  their  chiefefl:  Power-,  they  devour Hellifh  Brimftone  and 
Abominations,  for  their  fruits  are  a  kind  of  matter  that  is  outwardly  fair,  but  in- 
wardly mere'  wrathfulnefs ;  fuch  Hypocrites  as  they  have  been  upon  Earth,  fuch  bread  <■  Stro-.ig  Aba- 
does  their  Heaven  aflbrd  them  to  eat.  nmiMcions, 

Q.   They  are  at  Liberty,  and  fhut  up  by  nothing,  they  may  defcend  as  deep  as  they  |"^'ilgj,,°,; 
will,  for  the  Abyfs  and  Darknefs  is  even,'  where,  and  yet   they  are   but  in   their  firft 
place  •,  the  deeper  they  defire  to  throw  thcmlelves,  the  deeper  they  fall,  and  yet  they 
find  no  end  or  bottom. 

10.  Their  '  number  is  not  the  number  of  any  human  time,  their  "delight  is  a  mere  ■■  Their  time 
flink  of  Fire  and  Brimftone  •,  when  they  confider  themfclves  in  their  Abominations,  not  the  time 
that  they  were  once  Angels  and  now  Devils,  then  prelently  the  gnawing  worm  arifeth,  Z  it^^^^'^^w^, 
which  devours  and  torments  them.  tion. 

1 1 .  To  what  end  fhould  their  wickednefs  be  defcribed  ?  They  are  evil,  unclean 
Beafts  ;  that  which  they  pradifed  on  Earth,  that  follows  them,  and  that  they  defire  to 
do  there  alfo  -,  they  fwallow  down  abomination  and  curfing  without  meafure. 

12.  Their  "^  Government  is  no  way  better  to  be  known  than  in  the  Antichriftian  x  Or  Domi- 

="  horfe  and  fcornful  men,  who  rave  with  curfing  and  blaipheming  ;  yet  this  is  but  a  nion. 

'  Glafs  of  the  Hellifii  Abominations  ;  we  will  not  mention  them  any  further,  for  they  "  Cr  Beaft. 

,^11  ^  Shadow,  or 

are  not  worthy  to  be  named.  Rekmblanc. 

The  Thirty-fifth  Queftion. 
What  is  the  Rnochian  Life',  and  how  long  does  it  continue? 

J-**\^  ^^  ^"^  H  I  S  is  alfo  above  human  Reafon,  no  outward  Reafon  can  com- 
^    ^^S-5«     ^  prehend  it-,  but  feeing  ^  it  is  born,  it  muft  be  made  manifeft:   For  »  The  Eno- 
^K'^  Trf>ef^  there  are  fuch  Myfteries  couched  in  it,  as  the  world  is  not  able  to  chian  life  is 
f4r^?       3    »^  conceive,  and  we  fliall  not  mention  them  at  large,  for  they  have  brought 
r5^)&4     ^     y^?^  ^^^^^  ^  ^myix.  how  far  they  fhall  go;  for  in  this  Time  wonders  fliall  ü'^bÖmcIc    or 
iK,^  ^^  %M  ^^  ^0^^  upon  the  Earth,  for  which  caufe,  our  fpeech  is  taken  from  appointed 
us,  that  we  mult  be  filent.  ti^e. 

2.  Yet  we  fhall  Ihow  what  kind  of  fife  it  is,  or  whither  Enoch  is  gone,  as  alfo  Elias  ]  2''  ^'^^'^'^- 
and  Mofes :  it  is  no  Fidion,  we  declare  only  what  is  given  us ;  we  fhall  further  be  filent,     j^^c^f 
and  not  believe  Reafon,  for  it  is  a  fool  herein.  c  Oi'the 

3.  But  we  may  well  fpeak  fomething  of  it,  for  the  time  is  '  born,  for  '^  Ericcb  to  Sword. 
fpeak,  and  "■  Elias  to  work  again ;  which  Babel  fhall  find  by  experience  :  for  Mofes  hatJi  '  '^^  Beams, 
f  horns,  and  yet  he  is  a  patient  Lamb.  wliid/'v-'-h 

4.  O  how  wouldft  thou  rejoice  if  thou  wouldft  go  among  Mcfes's  Flock,  for  he  has  their  light' 

a  good  Meflage :  Rejoice  O  Heaven,  and  be  merry  O  Earth !  for  Enoch  is  in  the  Field,  fhall  contend 
and  keeps  his  Flock.  ''^'t>  (^a^k- 

5.  What  w'ill  £/?'.'U  do?  for  he  is  clothed  with  a  white  Garment,  and  was  with  "^'^' 
Chrift  on  the  Mount,  and  fpoke  of  the  confummation  of  m.an's  Redemption  ;  he  fpoke  %  or  driver 
alfo  of  the  entering  into  Paradife,  and  of  the  final  deliverance  from  the  "^  Hunter.  or  periecutcr. 


104^  7'he  'Thirty -ßfih  ^eflion  Anfwerecl 

6.  He  that  is  born  blind,  fees  nothing  :  How  can  a  lame  man  get  the  prize,  or  a  deaf 
man  diftinguifh  Languages  ?  does  not  the  Sun  flnne  daily,  and  yet  the  Mole  remains 
blind  ?  fhall  Bah! come  to  fee  ?  vvc  know  fhe  is  a  fcorner,  and  thercibrc  flie  mull  be  bhnd, 
though  the  Sun  Ihines  clearly  to  her. 

7.  How  can  he  behold  two  worlds,  that  always  lives  but  in  one  ?  nor  is  it  art  and  wit, 
that  has  underftanding  able  to  fearch  out  the  deep  Gates ;  but  they  pafs  away,  as  a  wind 
which  brings  forch  nothing,  though  it  maketh  ilich  a  Blufter ;  and  fo  does  Bak!. 

8.  When  we  will  fpcak  of  the  Knochian  Life,  we  muft  confider  the  ScrijKure,  and  fee 
who  Enocb  was,  and  what  life  he  led  j  and  then  we  may  foon  find  where  he  is,  and  what 
his  Tranflacioa  was. 

"iiTth'Mf-      ^'  ^°"  ^^^^'^  *^^  ^'^^  '  Scripture  faith  his  Father's  name  was  '  JARED  ;  if  you  un- 
jlTium  Mai-    '^^^^^^'•^  '^'"'2  Language  of  Nature,   you  had  the  whole  ground. 

,!.,>»,  ch.  y^.        10.  And  Enoch  begat  Methufalah,  who  attained  the  higheft  age  of  Man  ;  and  after  he 
vcr.  ly,  20.    had  begotten  him,  he  continued  in  a  Divine  Life,  till  the  Lord  took  him  into  his  own 
Principle. 

11.  But  we  muft  not  underftand  it,  as  if  he  were  wholly  perfed  in  the  Light  of  the  Di- 
vine Majefly,  and  flrould  not  appear  at  the  day  of  Judgment.  Indeed  he  is  in  God  with- 
out Death,  or  want  of  any  thing ;  he  is  in  God's  Love,  but  in  the  birth  of  the  Divine  Prin- 
ciple, for  he  had  alfo  Adam's  flefli. 

1 2.  And  you  know  well,  that  the  outward  Kingdom,  with  the  Earthly  flefh,  belongs  to 
t\i(t  Ttirb a ;  though  it  is  clear,  that  he  had  the  body  of  the  Wonders  of  God,  in  the  out- 
ward body,  in  which  Divine  body  of  the  Wonders  he  was  taken  away  into  the  Myftery  ; 
fo  that  the  outward  body  was,  as  it  were,  fwallowed  up  by  the  Myftery. 

13.  But  now  the  Myftery  muft  give  up  all  whatever  it  has  fwallowed  up ;  as  you  know, 
^  Subaance,  that  at  the  end,  the  outward  body  muft  appear,  with  all  its "  works,  before  the  Judgment : 
or  EiTence.      and  thus  the  7'i.rba  is  in  the  outward  body  with  the  Wonders,  which  fhall  be  made  manifeft 

and  tried  in  the  Fire. 

14.  Now  then,  if  £«01:^  be  thus  taken  up,  both  body  and  foul,  with  both  the  bodies, 
'  In  the  out-  then  the  outward  body  is  in  the  '  Myfierium,  and  the  Inward  body  in  the  "  Arcanum,  and 
Wdden^ef^  heavenly  Myftery,  and  fo  he  lives  in  two  Myfteries,  being  invifibie  and  incomprehenfi^ 
m  j„  tjjc  ;,",'.  ble  to  the  outward  world  :  and  thus  we  give  you  to  underftand,  that  r'aradife  is  yet  pre- 
ward  fecrtt  fent  and  unperiflied,  though  feeming  to  be,  as  it  were,  devoured  by  the  curfe  of  God  j 
hiddennefs.     and  it  lies  yet  as  a  Myftery,  uncorrupted  in  tlie  curfe. 

J  5.  P^or  we  can  fay  with  good  ground  of  Truth,  that  Paradife  is  ftill  upon  the  Earth ; 

yet  we  are  not  in  it,  but  Enoch  is  in  it;  but  he  has  ftill  the  body  of  the  Turba  in  the  My- 
"  Ox  Arcanum,  ftery,  and  in  the  Heavenly  "  Myftery  he  has  the  Divine  body  ;  a  Paradifical  Body  which 

is  capable  of  Paradiie  :  and  thus  he  is  as  a  Wonder,  and  is  a  Prophet  in  the  Crown  at 
o  Ci  End.       the  "  Limit  of  the  Wonders. 

16.  F'or  you  know  that  the  Scripture  faith,  that  after  he  had  begotten  Methufalah^ 
viz.  the  Man  of  the  greateft  Age,  he  continued  afterward  in  a  Divine  Life ;  and  this  has 
a  deep  meaning. 

17.  Methufalah  fignifies  the  end  of  the  Wonders  oi  this  world  •,  and  Enoch.,  remain- 
ing in  his  Divine  Life  three  hundred  years  after  the  birth  of  Alethufalah,  fignifies  the 
manifeftation  of  the  Wonders,  and  an  open  Miniftry,  viz.  a  preaching  of  Righteoufnefs, 
whereby  the  Turba  of  every  one  ftiall  be  (hown  him,  and  the  End  of  the  Wonders  of 
this  world  fiiall  be  declared,  viz.  the  Vengeance  of  God,  and  his  Reward  to  the  good. 

18.  And  the  time  after  Emch,  wherein  Methufalah  lived  to  the  Number  of  the  Crown, 
when  Enoch  and  his  preaching  was  taken  up,  fignifies,  that  the  Enochian  Light,  which 
ftined  in  his  time,  will  enter  again  into  its  Principle,  and  feek  out  the  Earthly  body 
which  fi./iocb  had,  and  will  find  that  the  Turha  is  in  it  ftill ;  and  then  there  will  be  no 

further 


The  Thirty-ßfth  ^eßw7t  Anfwercd.  lo^ 

further  fecklng.  for  tlie  Turha  is  found  in  the  I^imit,  and  worketh  to  the  Fire  and  Judg- 
ment. 

19.  And  thus  the  end  of  the  world  is  as  the  dregs,  and  it  works  in  the  T^urha  to  the 
blowing  up  of  the  Fire  and  the  Judgment ;  for  the  outward  world  was  produced  out  of 
tlie  Turba,  and  took  its  beginning  in  the  I'urba,  and  the  Turba  is  its  propriety :  thus  the 
beginning  feeks  the  end  again  in  the  wrath. 

20.  And  as  this  world  is  become  corporeal  in  the  wrath,  fo  the  beginning  at  the  end 
will  have  the  Spirit  again  in  the  wrath,  for  the  Beginning  and  the  End  is  one  ;  and  you 
plainly  perceive,  that  in  the  Beginning,  the  ^urba  devoured  yldam,  and  brought  him  in- 
to the  Anger,  and  murdered  Jbfl. 

21.  Therefore,  ye  Eleft,  let  none  of  you  defire  to  live  to  the  time  of  the  end,  after 
Enoch's  taking  up;  but  behold,  when  Enoch  preaches,  then  the  Sun  fhines,  and  then  go 
out  from  Babel;  it  is  a  golden  time :  but  your  Turba  is  the  caufe  that  Enoch  Ihall  be  taken 
up. 

22.  Enoch  is  not  gone  out  of  this  world,  he  is  entered  into  the  ^  Myftery  in  the  V/on-  f  Rcpofuu.-j, 
ders,  for  he  is  God's  Preacher  •,  and  after  the  Turba  has  overcome  the  world,  he  muft 

be  filent  till  the  fix  Seals  have  ended  their  Wonders,  and  till  the  Angels  of  the  Turba  have 
poured  out  their  Viols,  then  the  "^  Wonders  of  the  Anger  are  finifhed.  1  Or  work'. 

2^.  Then  Enoch  comes  out  of  the  Myftery  again,  and  enters  into  the  '  Miniftry,  and  '  Mimßerwv, 
relates  what  hath  been  done,  and  punifhes  the  world  becaufe  of  the  '  Turboy  for  fuffering  °^  ^f^^e  of 
'  Abominations  to  enter  into  them,  without  refifting.  teaching,  or 

24.  And  after  the  world  becomes  fat  and  wanton  in  the  golden  years,  and  "  feeketh  ^  Malic»"  - 
Sodont  and  Gomorrah  again,  then  alfo  its  Turba  will  be  fat  and  wanton,  and  feek  the  Wrath  wickednefv 
and  the  Limit ;  then  the  golden  days  are  done,  and  will  be  devoured  by  the  Turba ;  and  '  '^^  '^^■^■ 
then  Met hufalab,  the  oldell  man,  dies,  and  fuddenly  the  Deluge  of  Fire  approaches:  "Orbecomf^. 
confider  it,  for  it  will  be  in  earneft. 

25.  We  do  not  fay  that  you  fliall  feel  Enoch  with  your  Hands;  no:  Enoch  did  not 
preach  from  the  Spirit  of  the  Earthly  Life,  but  from  that  which  is  a  Prophet,  which  in- 
troduced the  outward  man  into  the  Principle;  and  ib  you  fliall  not  feel  the  outward  Enochs 
but  you  fhall  hear  the  Prophet  which  fpeaks  from  Enoch,  from  the  Myftery. 

26.  Babel  mocks  and  fcorns  at  this,  and  contemns  "■  Enoch  for  a  while,  and  then  Enoch  '  Or  Pro- 
calleth  ''  Noah ;  but  they  call  him  old  fool,  for  preaching  fo  of  the  downfal  of  Babel.  plieiV. 

27.  But  Noah  pafles  into  the  other  world  through  the  ^  water,  and  calls  '  Mofes  with  his  ''  ^'■"<=''ingr 
"Wonders,  and  he  comes ;  for  he  has  the  Wonders  of  God.  °g?^"*:^'"£' 

28.  For  he  palfed  through  Death,  and  brought  his  body  through  Death,  when  the  or  Wilhy/ 
Turba  defired  to  confume  it ;  and  the  Devil  contended  for  it,  and  would  have  the  Turba  'Or Miracles, 
which  was  in  Mo/es,  becaufe  he  had  been  an  angry  man,  and  brought  the "  Turba  on  ''Ordeflroyer 
many. 

29.  But  it  was  told  the  Devil,  that  the  Turba  in  the  Fire  did  not  belong  to  him,  for  it 
ferved  to  the  Majefty  of  God,  and  contained  the  Wonders ;  and  the  Turba  in  the  Darknefs 
of  the  Wrath  only  belonged  to  him,  who  is  without  the  City,  and  muft  not  dwell  in  the 
City,  in  the  Principle,  but  without  it. 

30.  For  God  did  not  create  him  '  in  the  Fire;  let  him  remain,  therefore,  in  his  own  'Or for. 
avvakened  Fire-life :  he  hath  nothing  to  do  with  Mofes's  body ;  for  his  Wonders  in  the 

Anger  belong  not  to  his"  T"«/-^«;  he  is  a  very  out- caft,  a  caft-away.  'TheDevil's, 

31.  And  Mofes's  body  is  pafied  through  Death ;  his  unfadable  Body,  which  had  the 
Wonders,  has  hvallowed  up  that  which  was  Earthly  in  the  Turba,  and  yet  not  confumed 

ir  to  putrefadtion,  but  it  alio  is  in  the  Myftery  :  and  his  '  Turba,  which  killed  the  firft- «Anger.fliarp- 
born  in  Egypt,  drowned  Pharaoh  in  the  water,  flew  them  that  worfhipped  the  Calf,  and  ^^^^'  o^'  leve- 
Iwallowed  up  Coraby  Datban,  and  Jbiram  into  the  Earth,  continued  in  Death.  ^^V- 

«O 


k 


io6 

*■  Or  from  the 
Anger  and  fe- 
vcnty,  and 
paifed  into 
jniiocencc  ; 
21  d  fo  he  was 
but  an  Inftni- 
nient   of 
God's  An- 
gtr,   in  true 
KeAqnation, 
2im;  not  in 
frU'hood. 


t  Or  the  Jews. 
»OrhouJhold. 

^Orprophefy, 


k  Noah's 
fimpte  teach- 
in  f  without 

o 

Pomp  and 
Covtrtoulnefs. 
'  Or  Miracles. 
=>  Or  Pro- 
i  hefy. 
«  Or  the 
Sword,  or 
Vengeance. 
"  Dflboyed 
Chriftendom. 
»  Or  the  very 
l>rtgs. 

1  Or  the  Pro- 
phets t!i;it 
preach,  m  the 
iNamc  of  the 
Lord,  and' 
lead  a  pious 
life. 

'  The  Chil- 
dren of  God. 
'  In  Iimplici- 

'  Miracles. 
■•■  Or  wn- 
geance,   or 
dcftruftiüa. 


77:)e  Thirty-ßjth  ^eßion  Anfwered, 

32.  For  when  he  died,  then  his  fpiric  and  foul  departed  '  from  the  'turha  \  and  he  re- 
mained in  the  Wonders  in  the  Myftery. 

33.  And  now  he  is  become  a  Lamb,  and  brings  his  works  amongfl:  the  goods  of 
JJaac  and  Sem,  as  a  Myflery  of  God  in  his  deeds  of  Wonder :  but  the  houfe  is  Ijaac\ ; 
and  all  dwell  in  the  Tents  of  Sem,  in  his  Kingdom :  take  notice  of  this,  both  Je'-un  and 
Chriflians. 

34.  Now  feeing  Mofes  is  gone  with  righteoufnefs  from  the  flrife  of  the  Turia,  and  oi 
the  Devil,  into  the  Myftery,  and  yet  hath  his  firft  unfadable  body  on  him,  which,  though 
it  be  delivered  from  the  Jurba,  muft  yet  be  tried  in  the  Fire  at  the  end  of  the  Daysj 
therefore  his  Prophet  is  in  the  Myftery. 

35.  And  fince  he  is  become  a  Lamb,  after  the  Turha,  he  has  fent  his  people  many 
Prophets  to  preach  the  Myftery  :  as  indeed  tliere  are  not  only  laws  and  v/orks  contained 
in  the  Myftery,  but  alfo  the  Lamb  Chrift,  into  whom  he  is  alio  entered,  and  has- brought 
his  ^  Law  to  be  a  fervant  in  the  ^  Family  of  the  Lamb,  that  fo  his.  Wonders  may  be  in  tiie 
fheepfold  of  the  Lamb. 

36.  This  Mofes  calls  to  '  Enochy  feeing  he  alfa  is  in  the  Myftery,  and  is  clothed  with 
the  white  Garment,  which  he  got  of  the  Lamb  in  the  other  world  ;  and  Mofes  comes  to 
help  him  with  the  Lamb's  deeds  of  Wonder,  feeing  they  call  Noah  fool,  who  teaches 
without  Wonders  as  an  honeft  man. 

^y.  Babel  is  not  able  to  endure  *"  this  -,  for  fo  her  Pomp  and  Pride  will  be  taken  away ; 
fhe  fets  herfelf  againft  '  Mofes  and  "'  Enoch,  and  perfecutes  them  ;  Qie  would  murder 
them ;  but  Mofes  is  already  dead,  and  Enoch  is  taken  up,  and  neither  of  them  is  in  the 
outward  life  with  her  :  flie  iaith,  where  is  Enoch  and  Mofes  ?  fliow  us  their  Wonders  !  but 
fhe  is  blind  and  cannot  fee  them ;  and  fo  flie  raves  againft  Mofes  and  Enoch,  and  fails  into 
Contention, 

38.  Then  Mofes  calls  for  "  Elias,  who  went  out  of  this  world  in  the  Divine  Fire,  into 
the  Abyl's  of  the  Principle  with  body  and  foul,  who  alfo  dwells  in  the  Principle  with 
mighty  Power :  Now  when  he  comes  and  perceives  the  cry,  that  °  Babel  ftands  in  the 
Fire,  then  he  kindles  the  Turba,  wherein  the  great  Fire  burns,  which  confumes  fiefh  and 
blood,  alfo  ftones  and  the  elements :  then  Babel  muft  drink  her  laft  ^  draught. 

39.  After  this,  "*  Enoch  has  peace  awhile,  and  then  is  the  golden  Age,  till  my  '  be- 
loved grows  voluptuous  and  wanton,  having  fatted  her  'Turba,  lb  that  it  feeks  the  Limit, 
and  then  comes  the  End  of  all  time. 

40.  Do  not  wonder  at  it ;  we  will  flay  in  the  mean  time  with  ^  Noah,,  sill  '  Mofes  and 
"  Elias  come,  then  all  the  Children  of  God  will  find  it  true. 

41.  Yet  it  will  remain  hidden  to  the  wicked,  till  the  T/WiJa  devours  them  ;  for  they 
look  upon  this,  as  the  Jews  did  upon  Chrift,  andjhe  firft  world  upon  Neah  :  what  does 
the  Myftery  profit  a  icorner  ?  he  looks  after  nothing  but  eating  and  drinking,  and  taketh 
care  how  to  fatisfy  his  h.iughty  mind,  that  he  may  ride  with  Pomp  in  Babel. 

42.  Thus,  my  beloved  triend,  we  have  given  you  a  {Iwrt  Hint  of  the  Enochian  Life, 
and  what  his  Office  and  Condition  is ;  .olio  of  .Mofes  and  Elias  :  as  a  wife  man,  confider 
further  of  it-,  for  we  dare  not  fpeak  otherwife  of  it,  our  undcrftanding  and  will  is  driven 
mm  fuch  a  way  of  fpeecli  ;  neither  have  v/e  leave  in  this  place,  at  this  time,  to  write  more 
atkrge.^  or  more  fundamentally,  in  plain  words. 

43.  But  if  God  ftiall  pleafe  to  grant,  that  we  may  write  fomething  upon  the  firft;  and 
alfo  upon  the  fecond  Book  of  A'lofes,  more  may  be  opened  •,  for  the  Names  of  the  Fathers 
before  the  Flood,  which  are  there  fet  down,  belong  all  to  the  Myflery,  and  they  contain 
great  Wonders  in  them  :  when  it  is  Day.  youfnall  by  them  clearly  know,  the  whole  courfe 
©s  the  world.. 


lih  "Thirty-ßxth  ^eflion  A/fivsred' 


toy 


The  Thirty-fixth  Queftion.     • 
l-F/jai  is  the  Soul  of  the  Mejfiah^   or  Chrifi  ^ 


F)^  &^  W^ 


\ 


('<"*iJ$^*^?*~^E  have  fufficiently  explained  tliis  in  our  third  Book  of  the  threefold 
)«l)5(  ^^  ykM.  Life  of  man  ;  but  feeing  every  one  that  reads  this  has  not  tliat  at 
hand,  and  in  regard  of  the  Queftion  itfelf,  we  muft  anfwer  fome- 
thing  more  here,  and  therefore  I  fet  this  down  ;  for  you  afic  in  the 
following  Quellion  about  Chrift's  Spirit,  which  was  *  willing,  and 
which  he  commended  to  his  Father. 

2.  Here  the  >■  old  and  fick  Adam  fliall  be  comfortably  refrefiied, 
he  fhall  have,  a  ^  Medicine  againft  Death,  and  be '  quickened  again  -,  tor  his  Mother 
fhall  bring  forth  a  young  fon,  who  fhall  live  in  her  bolom,  and  fhall  exceedingly 
rejoice  at  it. 

3.  If  we  would  confider  the  foul  of  Chrift,  we  need  only  feek  and  find  ourfelves  j 
for  Chrift's  foul  is  a  human  foul,  conceived  in  Mary  the  ''  twofold  Virgin. 

4.  Yet  we  do  not  acknowledge  the  outward  mortal  Life  in  Mary  for  a  pure  Virgin  ; 
for  that  which  is  mortal  has  the  Anger,  and  the  Turba  which  corrupts  all  Purity,  fo 
that  no  pure  Virgin  is  born  of  £i'f,  but  are  all  daughters  of  her. 

5.  And  Eve  herfelf  was  but  half  a  Virgin,  for  Ada^n  was  the  other  half,  according 
to  the  two  Tinftures,  in  which  man  faw  himfelf  to  be  wholly  a  Virgin  in  pure  Love, 
and  lb  faw  God  through  himfelf ;  that  is,  through  the  Creature  he  faw  the  Original, 
■which  produced  thofe  two  out  of  himfelf. 

6.  And  thus  alio  in  one  ^  whole  perfon,  there  is  one  pure  Love  and  Chaftity  •,  for  it 
feeks  no  other  Conjundion,  itfelf  is  the  Conjunflion  of  both  Tinctures,  viz.  the 
Tindure  of  the  Soul,  and  the  Tindture  of  the  Spirit ;  and  its  power  was  fuch,  that 
it  could  bring  forth  a  Spirit  out  of  the  fiery  Tinfture,  which  is  [called]  a  Soul  and 
Spirit. 

jr.  Which  Adam  ^  loft,  when  he  fufFered  the  Earthly  Life  to  take  him  captive,  and 
therefore  he  muft  be  divided,  and  a  woman  be  made  out  of  him,  which  muft  fet  her 
Love,  '  Defire,  and  Imagination,  upon  the  Adamical  fiery  Tindiure,  if  flie  would  be 
pregnant  with  a  Soul. 

8.  Thus  none  can  fay,  that  Eve  was  a  pure  and  chafte  Virgin  before  the  contaft  of 
Adam  -,  for  as  foon  as  Adam  awaken'd  from  fleep,  he  faw  her  ftanding  by  him,  and  pre- 
fently  fet  his  ^  Imagination  upon  her,  and  took  her  to  him  and  faid,  *  this  is  fleßj  of  my 
flcjh,  and  bone  of  my  bone  ;  Jhc  floall  be  called  JVoman,  becaufe  foe  is  taken  from  Man. 

9.  And  ftie  (Eve)  inftantly  fet  her  Imagination  upon  Adam.,  and  lb  both  were  mu- 
tually kindled  with  the  Defire  of  each  other. 

10.  V/here  is  now  the  pureChaftity  and  Modefty  ?  Is  it  not  beftial  ?  Is  not  the  out- 
ward Image  become  a  Beaft  t  as  is  to  be  feen  plain  enough  in  the  Will  and  ^  EfTence, 
that  Man  does  as  a  Beaft,  and  more  foolilhly,  for  he  has  Realbn,  and  yet  runs  on 
againft  Reafon,  as  if  he  was  void  of  Senfe. 

11.  But  that  he  might  be  reftcred,  and  the  Image  reduced  into  Unity,  that  word 
which  fpoke  the  Soul  out  of  the  Mouth  of  God,  and  breathed  it  from  the  Holy  Ghoft 
into  the  Image,  is  become  Man,  and  is  entered  into  the  Earthly  Image,  viz.  into  the 
Tiirba  of  Deftruftion. 

i2.  vAnd  you  know  very  well,  that  the  word  has  the  water  of  Eternal  Life,  and  the 

*0  2 


'  Rexdily 
obedient,  01 
iubmiffive. 
y  Or  Man- 
kind. 

^  Or  Cure  fijr 
Death. 
'■  Or  made 
alive. 
""  Viz.  the 
Eternal  Wif- 
dom  ot  God, 
and  the  out- 
ward huma- 
nity; that  if, 
GodandMan. 


'  TJie  whole, 

and  not  di- 
vided perfo.'i, 
as  Adam  wis 
before  he 
flept. 

"  Extinguiih- 

ed,  or  put 

out. 

"^  Longing, 

delight,  or 

luft. 

'  Fancy,  or 

Defire;   or 

lulled  after 

her. 

8  Gen.  2.  23. 

'  Or  doings. 


loS 


The  iJjiriy-ßxth  ^eßion  Anfwered. 


'  Similitude 
or  Reiem- 
blance. 


Fire  of  the  Deity,  and  out  of  the  Fire  [it  has]  the  Tindure  of  the  Deity,  and  in  the 
TinAure  the  Spirit  of  God,  which  proceeds  from  the  Mouth  of  God  ;  and  in  the  pro- 
'  Or  Lüfter,     ceeding  forth,  the  '  glance  of  the  Majefty  is  made  manifcft  in  the  operation  of  the 
Spirit. 

13.  This  word  which  is  in  the  Virgin  of  the  Wifdom  of  God,  and  furrounded 
with  the  Wonders  of  Eternity,  is  now  in  Humility  and  great  Love  towards  our  Image, 
which  was  ioft  in  Adam,  come  again  into  us,  and  is  in  Mary  (underftand  the  Earthly 
Mary^  but  in   the  Benedidion)   become  Man. 

14.  The  Benediclion  was,  that  the  foul  of  Majy  was  adorned  with  the  heavenly 
Virgin  of  the  wifdom  of  God,  whicli  Adem  had  lofti  therefore  the  Angel  called  her 

»Luke  I.  2»\  k  hlejed  of  all  Women. 

»5.  No  woman,  from  Adatn  to  this  Day,  was  ever  clothed  with  the  heavenly  Vir- 
gin, but  this  Mary ;  therefore  by  the  blciTing  flie  became  chafle  and  full  of  Purity ; 
for  the  Holy  Gholl  goes  not  into  that  which  is  Earthly,  he  mixeth  himfelf  not  with 
the  '  Glafs,  for  it  cannot  be  that  the  Looking-Glafs  fhould  be  as  the  Life  itfelf. 

16.  Underftand  our  high  and  precious  depth  thus  :  The  foul  of  Man  proceeds  from 
God,  and  is  from  the  Eternal,  and  the  body  of  Man  is  but  a  Glafs  of  the  Eternal ; 
and  fo  God  clothed  the  foul  of  Mary  with  the  Divine  Virgin,  in  the  Principle  of  the 
foul ;  not  in  the  Earthly  flefh,  as  if  ihe  had  been  deitied  j  no,,  fhe  muft  die  as  well  as 
all  other  people. 

17.  And  in  this  Virgin  God's  word,  out  of  the  Heart  of  God  the  Father,  aftumed 
the  feed  of  the  Woman,  viz.  the  feed  of  the  foul,  and  the  feed  of  the  firft  Image, 
which  for  fo  long  a  time  ftood  hidden  in  the  Myftery, 

1 3.  But  now  at  length  the  Life  of  God  entered  into  it,  and  made  it  a  whole  Image 
again  ;  for  the  water  of  Eternal  Life,  proceeding  from  the  Heart  of  God,  mixed  itfelf 
with  the  water  of  the  Spirit  of  the  foul  •,  for  the  Spirit  takes  its  Original  from  the 
water,  and  the  foul  is  Fire. 

19.  Thus  the  word  received  the  Tindlure  of  the  foul,  and  the  Holy  Ghoft  the 
Tincture  of  the  Spirit,  viz.  the  Tindture  of  the  water,  and  both  became  or.e  foul ; 
and  yet  the  Creature  remained  diftinfl  from  God's  Spirit,  though  God's  Spirit  dwelt 
therein  :  and  of  God's  Water  and  Tinfture,  and  of  the  feed  oi  Mary,  from  her  Tinc- 
ture and  Water,  in  the  high  bcnediiftion,  a  flefli  and  blood  was  produced,  fo  that  an 
Heavenly  Man  in  the  Earthly  was  incarnate  at  once. 

20.  So  that  it  may  be  faid,  this  is  the  Son  of  the  Woman,  viz.  the  very  corporeal 
?."d  natural  Son  of  Mary,  with  foul  and  body,  with  fleftv  and  blood,  and  all  that  be- 
longs unto  Man  ;  and  alio  the  very  Son  of  (iod,  which  was  born  from  Eternity,  out 
of  God's  Eternal  ElTence,  before  the  foundation  of  the  world  was  laid,  who  flood  both 

»  Or  Womb,  in  the  Majefty  of  the  Holy  Ternary,  and  alfo  in  the  "^  body  of  Mary  at  once. 

2  I .  And  the  foul  of  Chrift  belongs  half  to  the  Principle  of  this  world,  and  half 
to  the  Holy  Spirit ;  for  the  foul  of  Chrift  made  ufe  of  the  Spirit  of  the  Air  and  Stars, 
with  the  virtue  of  the  Elements,  and  alfo  the  Word  of  God  and  the  Divine  Food  ;  for 
fuch  a  man  was  Adam  in  Innocence. 

22.  Thus  God  has  regenerated  us  in  Chrift  ;  and  fo  we  are  regenerated  in  Chrift  out 
of  God's  Word  and  Spirit,  by  the  water  of  Eternal  Life,  and  thus  we  are  God's  Chil- 
dren in  Chrift  ;  and  if  we  rcfign  ourfelves  up  to  Chrift,  departing  from  our  Reafon  and 
Will,  then  we  are  indued  with  Chrift's  body,  and  our  Will  and  Spirit  lives  from  Chrift, 
who  is  in  us,  and  we  in  him. 

2?.  Hence  you  may  underftand  what  the  Temptation  of  Chrift  was,  viz.  The  Re- 
generate Man  was  to  endure  Adam's  Temptation  [to  ti7]  whether  his  foul  could  ftand 
ilcdiail  in  God  j  and  therefore  he  was  proved  in  the  Turl^a  [to  fee]  whether  he  coviki 


The  'Thirty -ft xth  ^eßion  Anfuoered,  109 

ftand  ftedfaft  in  three  Principles,  and  rule  over  the  outward  Life  ;  and  tlierefore  food 
was  withdrawn  from  the  outward  Life,  and  the  inward  muft  overpower  the  outward, 
and  eat  of  the  word  of  the  Lord,  and  fuftain  the  outward  in  its  own  Power  and  full 
Omnipotency,  and  alfo  keep  Death  captive,  that  it  might  not  be  able  to  dellroy  the 
outward  Life :  this  muft  needs  be  a  hard  combat! 

24.  And  the  other  two  Temptations  v/ere  thefe,  -oiz.    he  was  tempted   [to   try] 
whether  man  would  live  in  "  full  obedience,  and  fuffer  God  to  work  in  him  -,  or  whether  »  Or  conn- 
he  would  exalt  himfelf  again,  and  be  free  from  God,  as  Lucifer  did  ;    therefore  the  pl^a^ 
Devil  muft  tempt  him,  feeing  this  man  was  to  pofiefs  his  Royal  Throne. 

25.  The  Devil  complained  that  he  could  not  ftand,  becaufe  the  Mother  of  wrath- 
fuineis  drew  him  too  hard,  and  therefore  he  was  permitted  to  try  this  man,  and  to  fee 
before  him  that  which  was  fet  before  himfelf  •,  and  if  this  man  ftood,  then  he  Ihould 
judge  the  Devil,  who  was  found  to  be  a  liar. 

26.  For  he  fully  tried  him  in  the  fecond  and  third  temptation,  whether  he  would 
afcend  on  high,  in  his  own  power,  as  himfelf  had  done,  and  fo  ftirred  up  the  Anger  \ 
or  whether  he  would  place  his  truft  and  affiance  in  God  only,  and  live  to  him  both  in 
will  and  deed,  as  a  child  in  obedience  to  the  Father ;  and  this  he  urged  upon  him,  juft 
fo  long  as  Adam  ftood  in  the  Temptation  before  he  fell  afleep. 

27.  And  now  we  alfo  muft  continually  be  fo  tempted  and  proved,  and  we  are  able 
to  get  the  vidory  in  Chrift,  who  has  overcome  ;  for  his  foul  is  our  foul,  and  his  flefti  is 
our  flcfti,  if  we  truft  in  him,  and  give  up  ourfelves  wholly  to  him,  as  Chrift  gave  him- 
felf up  to  his  Father. 

2  9.  And  thus,  my  beloved  friend,  you  underftand  what  Chrift's  foul  and  body  is, 
fiz.  that  it  is  our  foul  and  body  if  we  adhere  to  God  ;  but  if  we  do  not,  then  we  are 
rent  off;  and  in  the  outward  life  we  belong  to  the  Spirit  of  this  world,  viz.  to  the 
k)ft  and  perilhed  Adam  •,  and  in  the  foul  we  belong  to  the  Devil  in  the  Anger  of  God  : 
But  look  for  thefe  things  more  at  large  in  our  other  writings,  where  you  fhall  find  the 
•whole  ground  of  Heaven,  and  of  this  world. 


tD 


The  Thirty-feventh  Queftion. 

What  is  the  Spirit  of  Chriß  which  was  °  willing ,  and  which  he  com-'  «oi  obedient, 
mended  into  his  Father  s  Hands  F 

'  Treafure, 
I,  ?rWftSi{ygS)eCS'\HIS  is  that  great  and  excellent  ^  Jewel;  and  we  exceedingly  re-  y'^^_^'  °^ 
^jd.  059 ojo  k.M  joice  that  we  know  it,  fo  that  we  are  able  to  know  ourfelves  what  -iMltt.  13,46. 
j^  Ä  1^  we  are,  and  it  is  more  worth  to  us  than  all  the  world  ;  for  it  is  that  '  Or  the  Phi- 

T      o  ^4i  Pearl  of  which  Chrift  faid,  '^  (bat  one  fold  all  that  he  had  and  bought  lofopher's 

t>  that  Peerl  ^^'"'^• 

w-^  c$3oJo  ar)g(  ^^''^  -Vf  .  c     .  ,  V  1.        u    )  IJ      •.  •     'Great  My. 

k  5ecVf2!(^x§«i5^Q       ^'  '^  '^  more  profitable  to  a  man  th-an  the  whole  world  -,  it  rs  ßery. 

flL/^Gf^PoXJK  j^^j.g  pj-ecious  than  the  Sun,  for  the  '  noble  ftone  of  the  wife  men  '  Or  trufling 
lies  therein  ;  it  has  the  Heavenly  and  Earthly  ""  Myßerium  Magnum  ;  and  there  is  no-  ^n  GoJ,  and 
thing  in  the  world  to  be  compared  to  it  but  '  fincere  fimplicity,  which  is  quiet,  and  ^"^  [^"f^  t, 
brings  forth  or  ftirs  up  no  Turla  ;  and  that  has  the  Jewel  hidden  in  it.  lays  „„„j;  ^!;_ 

2.  As  Gold  lies  in  the  ftone  and  is  unconfumcd>  if  a"  Robber  comes  not  with,  the  »  Or  fpoii«. 

2 


no  lihe  Thirty-feventh  ^eßion  A?ißvered. 

Earthly  TÄrf?.-?  and  dcftroys  it,  and  yet  attains  it  not  -,  fo  Sclf-Reafon  is  a  Robber  in  the 
*  That  is,  in  "  Myftery. 

the  Cabinet  ^  Therefore  we  may  fay  upon  good  ground,  that  a  fimple ''  plain  man,  who  in  fim- 
r-TrUies  plicirv,  without  multipli-city  of  fcience,  depends  on  God,  has  the  Myßerium  Magnum 
>  Lay  mm'.  better  and  furer,  and  lefs  decayed,  than  a  high-learned  ^  Dodtor,  who  foars  aloft  in 
■'  Or'Father.  Reafon,  and  '  fpoils  the  Jewel  and  fets  it  in  Btibd  \  this  will  not  be  well  rcliflied,  but 
'  Ordifputes,  ^j^^j  \^  nothing  to  us,  we  muft  ipeak  the  Truth  without "  partiality, 
al'outlt"^'"  5.  Now  when  we  fpeak  of  Clinft's  Spirit,  Reafon  thinketh  it  is  the  foul,  or  elfe  the 
»  Or  lefpeft  Spirit  of  the  outward  Life,  which  confilh  in  the  virtue  and  operation  of  the  Stars  anil 
ofptifons.  Elements;  but  it  is  not  fo,  it  is  another  thing  wherein  the  Image  of  God  ftandeth  ;  the 
outward  Spirit  belongs  not  to  the  Deity,  but  to  the  Wonders. 

6.  We  have  fpoken  fomewhat  of  it  already  •,  but  becaufe  this  Queftion  puts  us  in 
mind  of  it  again,  mentioning,  that  when  he  died  he  commended  it  to  his  Father,  there- 
fore we  mull  fpeak  of  it  how  it  was  done. 
"  Centrum  7.  You  fufficicntly  perceive  in  what  manner  the  foul  is  the  '  Center  of  Nature,  the 

J^'aiura.         Original  of  Life  and  Mobility,  viz.  God's  Fire,  which  fhould  be  continually  converted 
into  the  Eternal  Will  of  God,  wherein  it  is  originally  born  from  the  Magical  Defire, 
and  is  a  great  Secret  come  out  of  the  Eternal  Nothing,  wherein  all  things  are  con- 
"  Thing,  Ef-  tained,  even  the  Deity  with  all  the  three  Principles,  and  every  ^  Being  diat  can  be 
fence,  or  Sub-  named. 

itance.  g    p^^^  ^.^^  perceive  that  the  Light  and  Spirit  of  the  Air  proceed  from  the  Fire, 

and  alfo  that  the  Fire  does  again  draw  the  Spirit  of  the  Air  into  itfelf,  and  fo  always 
"  Or  pro-  blows  itfelf  up ;  and  fo  with  the  Light,  Air,  and «  Source  of  the  Fire,  it  is  its  own 
^'"'y-  Life. 

9.  And  further,  we  have  fpoke  before  of  the  Noble  Tincture  which  rifes  in  the 
Light,  in  which  the  meeknefs  of  the  Light  confifts,  and  it  comes  forth  from  the  An- 
guiih,  which  is  as  a  mortification,  and  fpiings  forth  afrefh  through  the  mortifying  An- 

^  Or  Source,  guifli,  as  a  life  having  another^  property,  wliere  the  property  of  the  Fire  is  a  Kind  of 
Tinfture,  like  the  driving  forth  of  a  Spirit  ;  and  yet  it  is  defiring,  and  thereby  it 
atcrafls  the  Virtue  of  the  Light  into  itfelf,  and  makes  it  an  Eflence,  viz.  Water. 

10.  And  therein  are  two  Forms:  One  according  to  the  fource  of  Fire,  which  is  red, 
and  therein  the  virtue,  viz.  Sulphur-,  and  the  other,  which  is  Hke  a  thin  meeknefs,  yet 
having  Eßentiaiity,  is  Water  i  which  the  defiring  TintSture  contracts  into  one,  and 
changes  it  into  Blood. 

11.  Now  the  Original  in  the  Blood,  viz.  Fire,  which  is  a  warmth,  that  is,  a  Tinc- 
ture, is  a  Life  ;  and  in  the  virtue  of  the  Tindure,  the  thin  water  ot  the  Life  proceeds, 

t  The  out-      one  8  virtue  proceeding  forth  from  ''  another  •,  and  the  virtue  always  rc-aflumes  that  which 
ward.  goes  forth  :  and  that  which  is  gone  forth,  is  free  from  the  Fire,  and  alfo  from  the  virtue  •, 

"1  he  inward.  '^^^  -^  j^  ^^^^  forth,  and  yet  it  rofe  from  the  virtue. 

I  2.  And  this  is  the  true  Spirit  which  is  born  out  of  the  foul,  wherein  the  Image  of 
God  with  the  Divine  virgin  of  God's  wifdom  confilfs  •,  for  all  underftanding  and  know- 
ledge lies  in  this  Spirit ;  it  has  the  fenfes,  and  the  noble  life  wliich  unites  itfelf  with  God  : 
this  Spirit  is  ib  fubtle,  that  it  can,  and  may  enter  into  God. 
=  Reaf:)ii,fub.  13.  If  this  Spirit  refigns  itfelf  to  God,  and  calls  away  the  ollentation  and  '  cunning 
ütiy,  or  wit.  of  the  fire  of  its  own  foul,  then  it  attains  die  image  of  God,  the  Divine  body ;  for  it 
puts  its  will  into  God,  and  dwells  in  God  with  Power  :  thus  it  is  clothed  with  the  Divine 
Lfientiaüty,  and  is  without  this  world  in  the  Life  of  God. 

14.  But  feeing  this  Spirit  rifes  firft  out  of  the  Center  of  Nature,  that  is,  out  of  the^ 
Life  of  Fire,  though  it  is  not  the  Life  of  the  Fire,  but  the  Spirit  of  it  ;  and  the 
Life  of  the  Fire  ftands  originally  in  the  Abyfs,  in  the  fource  of  God's  Anger ;  there- 


The  Tljiriy-fiv&nth  ^eßion  Anfwered*  m 

fore  ^lirlfl:  did  not  commend  this  Spirit  of  his  to  the  Fiery-Life,  but  into  the  hands  of 
hiä-l'ather. 

15.  His  hands  are  the  Love-Defire,  wherewith  he  embraces  our  Spirit  when  we  enter 
into  him,  and  commend  ourfelves  to  him. 

1 6.  For  when  his  body  was  to  die  on  the  Crofs,  and  his  Soul  was  to  pafs  through  Hell, 
through  the  Anger  of  God,  there  the  Devils  waited,  and  thought  witJi  themfelves,  we 
will  iurely  keep  the  foul  in  our  Turha  in  the  Fire ;  and  then  Chrift  commended  the  Spirit 
into  che  Love  of  God. 

17.  And  fo  the  foul  of  Chrift,  with  the  Spirit,  came  into  God's  hand,  being  encom- 
pafled  with  i-Iie  Fire  of  Anger  and  Death ;  and  Death  would  have  held  it  there  \  but 
Death  was  deftroyed  and  confounded. 

18.  For  Death  fmothered  the  outward  [Spirit,]  i:iz-  the  outward  Life,  and  then  thought, 
now  furely  the  foul  muft  remain  in  the  "Tiirba :  but  there  was  one  ftronger  in  the  foul, 
I'iz.  the  word  of  God,  which  took  death  captive,  and  deftroyed  the  Anger,  and  quenched 
the  wrath  with  the  Love  in  the  Spirit  of  Chrift. 

19.  It  was  a  poifon  to  Hell  for  the  Love  of  God  to  come  into  it,  and  fmother  it  in  the 
foul ;  alio  a  Plague,  Death  and  Deftrudtion  to  Death  -,  Death  muft  now  fuffer  an.  Eternal 
Life  to  grow  up  in  it. 

20.  Thus  the  Spirit  of  Chrift  took  the  Devil  captive,  and  drove  him  out  of  the  Fire  of 
the  Soul,  and  caft  him  into  Darknefs,  and  ftiut  him  up  under  Darkneis,  out  front  the  Fire 
of  the  Soul,  and  out  from  God's  Fire,  into  the  wrathful  harftinefs  and  bittemefs  in  cold: 
tliere  let  him  warm  himfelf,  left  he  freeze  with  cold. 

21.  Confider  die  nrft  four  forms  of  Nature,  and  you  will  underftand  what  the  Devil's 
Manfion  is;  for,  before  Chrift  [came,]  he  kept  the  foul  captive  in  the  Turba,  widithc 
Fire  ;  and  though  he  had  not  the  Spirit  of  the  Soul,  yet  he  had  the  root  of  it  in  the  Twr/v? .: 
but  then  he  was  commanded  to  ceale,  and  he  was  thrown  out,  and  driven  into  Darknefs ; 
and  thus  his  malice  was  deftroyed  by  Chriil's  defcending  into  Hell,  and  Chrift  became  his 
Judge. 

22.  Thus  we  have  in  brief  defcribed  what  the  Spirit  of  Chrift,  and  our  Spirit,  is,  viz. 
not  the  outward  Spirit,  but  the  Spirit  of  the  Soul  j  not  the  Soul  itfelf,  but  the  Spirit  of 
its  Life. 

23.  As  in  God  the  Holy  Ternary  is  diftintl,  being  three  Perfons  in  one  Eftence,  and 
yet  but  one  only  God  :  where  the  Son  hath  the  Spirit,  liz.  the  Life,  proceeding  out  of  his. 

Heart  and  Mouth  ;  and  the  Heart  is  the  flame  of  Love ;  and  the  Father  the  "  fource  of  "^  Fountain, 
Anger,  which  is  allayed  by  the  Son  in  the  Love;  fo  that  in  God  there  is  but  one  only  P'^op^^'^- 
Will  and  Eftence.  , 

24.  Thus  it  is  alfo  in  Man,  and  no  otherwife  in  the  leaft  •,  whatfoever  God  in;  Chrift  is,  fv,^^"-!''' 
that  we  alfo  are  in  Chrift,  in  God  ;  his  true  Children  :  Therefore  let  us  aifo  commend  our  ftciis,  Vpe- 
Spirit  into  his  hands,  and  fo  we  may  be  able  to  pafs  through  Death  into  Life,  with  Chrift  cious  ftows, 

in  God.      •- •  01- imitation, 

25.  Therefore  be  not  led  about,,  and  deluded  with  '  toys  and  trifles,  as  hitherto  ye  have  °r;^s'""^ 
been  in  Babel;  where  this  and  that  has  been  "^  difputed  about  the  Soul  and  its  Spirit;  one  m  or  prated. 
this  way,  and  another  that  way  -,  there  is  no  ground  among  them,  but  mere  Fiction  and  "  Or  perfec- 
Opinion.  t™"- 

26.  Underftanding  is  born  in  God,  not  in  the  Schools  from  Art ;  yet  we  defpife  it  not ;  *^^  ^^  ud" 
for  Art,  if  it  be  born  in  God,  is  a  tenfold  Myftery,  for  it  always  attaineth  the  "  tenth  !„„. 
Number  in. "  Reafon,  much  better  than  a  ''  plain  Man ;  for  it  can  of  many  Numbers  make  p  Or  fimple 

'  one.  Layman. 

27.  BtJt  it  ftandeth  not  in  Jeif-ability ;  no  :  one  muft  eater  in  by  the  Crofs  as  well  as  the  -  "".^'  °^ 
ether,  let  him  be  a  D odor,  or  a  '  mean:  Man  :  God's  fecrets  will  admit  no. Dod-Ors,  hut  t  Ot  iayic. 
ScKuiars  into  them  ;  yet  a  Learned  [  Scholar  may  ga  very  far.         '  «,i/.^, </•«/«,•. 


112  Ithe  Thirty-etghth  ^eßion  Aiifwered. 

i8.  Had  but  this  hand  the  High  Art,  and  alfo  thofe  High  Gifts,  you  would  well  fee  it ; 
'  I  Cor.  J.  20.  but  God  will  have  it  as  it  is :  It  is  indeed  his  pleafure,  to  '  make  the  ivifdom  of  this  world 
"  All  life,  or  foolißnefs,  and  to  give  his  Power  to  the  weak,  that  all "  may  bow  down  before  him,  and 
Creatures.       acknowledge,  that  he  only  is  the  Lord  that  does  whatfoever  he  will. 

The  Thirty-eighth  Queflion. 

TF^af  are  the  Things   that  ßjall  come  to  pafs  at  the  End  of  the 

IForldf 

S'  l*"'*^)!^^'*^  Eloved  friend,  it  is  not  fit  for  me  to  anfwer  this  yourQueftion,  neither 
^  ^  ^^  ^  *^  '^  '*■  '"  ^  °^"  power ;  and  befides,  it  is  not  fit  for  any  to  afk  it,  for 
^"^  R   ^  ^  i'^  's  the  fecret  Counfel  of  God  :  none  Ihould  efteem  himfelf  to  be 

r^        ^  Ä^  equal  with  God,  and  to  foreknow  all  things. 
i^  ^^  -^i       2.  Our  knowledge  confills  in  the  Spirit  and  Will  of  God;  when 
k«*,^){(^^-«  that  moves,  then  go  on  in  the  Heavenly  Magia^  and  enter  into  the 
Wonders  of  the  Earthly :  Now  is  the  Prophet  born,  for  he  ftandeth 
»  Or  at  the      upon  the  "  Crown,  and  fpeaketh  Magically  of  the  Beginning  of  the  Wonders,  and  their 
tri.iofaTuBc,  •Turba\  and  Ihows  how  they  fhall  come  to  an  End,  and  be  deftroyed,  and  brought  again 
°'  ^^g'^'  into  the  firft. 

3.  For  all  Prophets  fpeak  from  the  Turba  \  they  difcover  that  which  is  falfc,  and  de- 
clare what  is  better,  which  enters  into  the  will  of  God. 

4.  Therefore  be  pkafed  not  to  urge  us  with  this  Queftion,  for  we  (hall  be  captivated 
in  the  Turba  by  it :  you  may  underftand  enough  in  all  the  Queftions,  what  is  to  be  done 
hereafter ;  we  have  hinted  it  to  you  clearly  enough. 

of  idniiiuide        5"  ^^  ^^^^  "°^  fpeak  any  otiierwife,  than  '  in  a  Magical  manner,  of  things  to  come ; 

or  in  Para>  '  becaufe  the  W^onders  to  come  are  all  feen  in  the  Turba :  now  when  the  Spirit  fees  them, 

bles.  then  it  declares  clearly  and  plainly  how  the  Turba  is  loaden  with  evil  or  good. 

6.  But  it  fees  that  all  things  are  mixed  -,  for  God  is  become  Man,  and  fets  his  Mercy 
every  where  in  the  Anger,  and  hinders  Perdition ;  therefore  the  Prophet  muft  fpeak  ma- 
gically, and  not  in  exprefs  and  plain  terms  :  for  it  often  comes  to  pafs,  that,  though  a 

»  Or  work.  _    thing  be  evil  in  its  ^  Eflence,  yet  there  '  foon  groweth  a  fprout  out  of  it,  which  deftroys 

>  As  at  Nini-  the  '  Turba,  and  caufes  a  Converfion, 

^^h':."time  7'  Therefore  God  admonifiies  you  to  fubdue  the  firmamental  Heaven,  and  to  oppofc 

"  Or^keepe'th    Jt ;  and  fo  the  evil  which  the  firmamental  Heaven  pours  forth,  is  many  times  turned  into 

back  vtnge-     that  which  is  better. 

ance.  g.  Otherwife,  if  all  fliould  of  neceflity  come  to  pafs,  which  the  firmamental  Heaven 

has,  then  we  fliould  need  no  teaching,  for  that  would  be  a  certain,  conftant,  and  perpe- 
tual Calendar. 

9.  You  know  well,  what  Daniel,  Ezekiel,  and  David  fay  in  their  Prophecies ;  efpeci- 
ally  the  Revelation  of  Jefus  Chrift :  In  them  lies  all  that  fliall  hereafter  come  to  pafs ; 

« In  myftical    and  they  alfo  fpoke  "  Magically  of  things  to  come. 

terms,  which        jq.  g^t  in  our  Writings  you  have  them  more  clearly,  for  the  time  is  now  nearer  the 

fj'n^^'^td^^^t  ^""^  '  ^^^  therefore  it  appears  the  more  plainly  what  fliall  be  done  at  the  end. 

comprehend.         ^  '•  -^""^  ^  would  have  you  direfled  to  our  other  writings,  and  there  you  fliall  find 
enough  of  this,  for  the  wicked  world  is  not  worthy  of  an  open,  plain,  and  manifefl:  dif- 

covcry. 


Tjoe  'Thirty-7imtb  ^u^eßion  Anfwcred.  i  '  j 

covery,  becaufe  thereby  the  great  Secret,  which  belongs  only  to  the  Ciiildreri  of  God, 

would  be  ''  defiled  ;  for  God  will  not  have  vis '  cafl  Pearls  he/ore  Szvine,  but  give  them  to  ''Or  tourh'- i. 

the  Children  for  their  Delight ;  and  thus  do  you  alio.  _    '  l!^^'!'  "'  '^* 

12.  There  is  no  need  that  the  Myftery  Ihould  lie  under  worldly  Proteftion  ;  that  is  a  '5»  ^  • 
folly,  and  God  is  dillionoured  by  it,  as  if  he  was  not  able  to  protect  it. 

13.  You  fhould  not  look  for  the  Myftery  among  the  mighty,  and  •"  rely  upon   tljern  '  Or  !onk  tar" 
more  than  others,  for  the  °  'fitrba  prei'ently  enters  in  with  a  Law,  und  fo  the  Spirit  of  K.'^"lip,Jon 
God  is  as  it  were  bound,  and  fo  an  Antichrift  is  brought  forth.  g'plTr'l'''"-' 

14.  Look  upon  Ifrael;  when  they  rejedted  Samuel  and  their  Judges,  and  thought 
that  if  their  Dodlrine  was  but  under  a  worldly  Arm,  and  that  thev  had  but  a  King, 
then  they  would  keep  their  Law  •,  but  it  is  known  how  they  did  :  Did  nut  their  Kings 
introduce  the  "^  Turba,  and  make  Calves  to  be  worfhipped,  and   compel  the   people  to  ;i  ld.o'a;r-, ., 
adore  their  Idols  ?  this  is  mentioned  out  of  my  afrefVion  and  good  will. 

15.  But  we  give  you  no  particular  refokuion  of  this  Qiieition,  you  fhall  find  enough 
of  it  in  the  other  Queftions,  and  we  dare  not  write  any  plainer. 

The  Thirty- ninth  Queflion. 
What^i  and  where  is  Paradife^   with  its  Inhabitants  f 

1 .  5*A^)^)^i'A^  E  have  hinted,  in  x\vt  Emchian  Life,  that  it  is  in  this  world,  yet 
Ä&ÄÄ&  ^  as  it  were  fwallowed  up  in  the  Myftery  ;  but  it  is  not  altered  in  it- 
^^    \v  #  ^  '^^^"'  ^'-  ^^  only  withdrawn  from  our  Sight  and  our '  Source  ;  for  if 'Pi-opcity,  or 
^  #  ^^  o*-""  Eyes  were  opened,  we  fhould  fee  it.  ?'t\-\{t. 

^  !"§'#§#  Ö|       2.  Nay  God  in  his  Ternary  is  with  us  ;  how  then  ftiould  Para- 
sV»i^!5^)^^)ä^^  due  be  loft  ?     We  have  loft  its "  fource  and  fruit  in   the  outward  "=  Property,  or 
Life,   as  the  Devil  loft  God,    when  he  wilfully  exalted  himlelf  as  an  working, 
haughty  Spirit,  and  would  be  Lord  -,  fo  it  is  with  us. 

3.  When  Adam  eat  of  the  Earthly  Fruit  of  good  and  evil,  then  he  alfo  got  an 
Earthly  Life,  good  and  evil,  and  was  driven  out  of  the  fair  Garden  of  Paradife,  where 
Heavenly  Fruit  grew,  into  this  Earthly  Life. 

4.  Many  have  written  very  ftrangely  of  Paradife,  but  now  their  blindnefs  appears  in 

the  Day-light,  whom  yet  we  contemn  not,  for  they  were  Seekers.  Every' Age  has  ^  0\- Secukm. 
had  its  Seekers,  who  have  fought  the  "^  Äiyßerium ;  but  it  has  been  a  long  time  very  "■  Or  hidden 
dark  in  Babd.  "  Myftery. 

5.  Now  for  thefe  two  hundred  years  it  has  begun  to  open  itfelf  again,  and  men  have 

begun  to  ftorm  Babel  on  one  fide,  but  her  ftrong  "  Tower  ftands  firm  ftill  -,  indeed  the  "  OrBulw.irl: 
Whore  has  been  fomewhatdifcovered,  but  her  "  J3eaft  has  but  grown  the  more  lufty.       V,"'?'^''^'-^'' 

6.  Therefore  there  is  yet  a  wonderful  time  near  at  hand,  wliich  fliall  change  all ;  '  ^    °"^^ " 

^  many  great  Mountains  and  Hills  ßall  he  made  plain  ;  and  a  Fountain  Jhall  ßoiu  out  of  p  Ezek.  3S. 
Zion,  wherein  the  aff.iäed  and  dißreJJ'ed  ßjall  drink  and  be  refrcßied.  20. 

7.  And  they  Ihall  be  led  to  the  freflr  pafture  with  a  Staff",  and  the  Shepherd  will  re- 
joice with  the  Sheep,  that  God  is  fo  gracious. 

8.  At  that  time  Silver  and  Gold  fhall  be  as  common  as  in  SolomeriS  time,  and  his 
Wifdoni  ftiall  govern  the  whole  Earth  :  this  is  a  Wonder. 


1 1 4  The  Fortieth  ^eßion  A/ißvercd. 

The  Fortieth  Queftion. 
IF  let  her  is  ParocUfe  mutabky  aiid  li'hat  ßjall  it  be  afterwards  f 

I   5tr"^^^*^iJy«r~ji^S  little  as  God  is  mutable,  fo  little  is  Paradife  mutable,  for  it  is  apart 

k.JH(    /»>    Wjt'  of  the  Deity  •,  and  when  this  outward  Dominion  fhall  pafs  away,   in 

,*  .   ^,      >  the  very  place  where  the  world  now  ftands,  there  will  be  mere  Para- 

^    w       «f     .V  '^''^  '  ^^"^  ^^^^  Earth  will  be  of  an  Heavenly  Eflcntiality,  fo  that  we 

^-j^^-v^-^w-ä  fluiU  be  able  to  dwell  any  where,  and  be  able  to  pal's  through  and 

W   »-"jk;,^  »)J^ jj^  througli  it. 

'^Luui  V'll-  "^  2.  At  the  laft  Day  we  fliall  not  afcend  above  the '' place  of  this 

•vtrfi.  world,  but  make  our  abode  here  in  our  own  Native  Country,  and  go  into  our  home, 

'  Or  Source,    in  another  world,  in  another  Principle,  of  another  '  Property. 

3.  For  there  will  be  no  cold,  nor  heat  any  more,  alio  no  niglit :  we  fliall  be  able  every 
where  to  pais  quite  through  the  Heavenly  Earth  without  Interruption,  and  then  it  will 
f  Rev.  21.  1,  be  Paradife,  and  the  Tabernacle  of  God  with  Man  j  for  it  is  written,  '  Behold  I  make  all 
3,  s-  things  Ne-w,  a  Nezv  Heaven,  and  a  Nezv  Earth,  and  the  0/dßall  be  no  tnore  remembered. 

'  Rev.  4.  6.  4.  This  Earth  will  be  '  like  a  Chryßalline  Sea,  and  all  the  Wonders  of  the  world  will 
■  Or  thrtiugh  be  feen "  wholly  perfpicuoufly  -,  and  then  the ''  brigiunefs  of  God  fhall  be  the  light 
and  through,  thereof;  and  tlie  Holy  Jerufalem,  the  great  City  of  God,  fhall  be  therein,  where  they 
tranfparcntly.  fliall  offer  up  the  calvcs  of  their  lips-,  there  fliall  the  bright  City  of  God  with  the 
or  Lufttn"'^'  Wonders  and  Wifdom  be  ellabliflied  •,  and  the  Temple  of  God,  the  "  New  Jerufakm^ 
'  Rev.  zi.  2.  fliall  be  prepared  upon  the  New  Earth,  which  is  adorned  from  the  Power  and  Won- 
ders of  God. 

r^.  All  whatever  the  Prophets  have  written  fliall  be  there  fulfilled  ;  for  God's  Word 
and  Wonders  fliall  flourifli  as  Grafs  upon  the  New  Earth. 
y  Rev.  21.  4.       6.   There  is  no  ''  Death  any  more,  alfo  no  fear,  no  forrcw,  no  fuknefs,    no  Superior, 
hut  only  Clirift,  v;ho  will  dwell  with  us :  we  fliall  have  one  Communion  with  the  An- 
gels, we  fliall  have  fruit  grow  according  to  our  defire  and  wifli. 

7.  I'here  will  be  no  Old  Age;  but  one  of  an  hundred  years  will  be  as  a  new-born 
cliild,  and  we  fliall  live  in  mere  delight  of  1-ove. 

8.  All  whatever  is  joyful  will  be  fought  after ;  and  there  the  Will  of  all  will  be  in- 
clined to  make  one  another  rejoice. 

9.  We  fliall  lead  a  Holy  Prieftly  Life,  and  we  fliall  all  fpeak  of  God's  Wifdom  and 
Eternal  Wonders,  for  the  Divine  Magia  has  infinite  and  innumerable  Wonders  •,  tlie 
more  it  is  fought,  the  more  there  is  in  it;  and  this  is  the  encreafing  of  the  will  of  God. 

10.  To  this  end  God  has  made  himfelf  nianifell  in  Images,  riz.  in  Angels  and  Men, 
that  fo  he  might  have  joy  in  himfelf,  and  eternally  rejoice  with  the  Eflences  of  his 
Life.     Hallelujah. 

11.  Thus,  my  beloved  Friend,  we  have  fet  down,  according  to  our  gifts,  a  round 
Anfwer  to  your  Qvieftions ;  and  we  exhort  you  as  a  brother  not  to  defpife  us,  in  re- 


Not  havine-  ^^^^  ^f  our  fimple  fpecch  and  ^  incongruity. 

?arnin-.  1-2.  For  we  are  not  born  of  Art,  but  of  fimplicity,  and  we  fpeak  great  things 

fimnle  words  :  take  this  as  a  fins;ular  gift  from  God,  you  fliall  find  more  in  it  than  in 

.     r        - .     ,        .  •    .      ,1      «  1    (-     .  1  \r     1 ^1.  _:. .  ti:_ »u    a'..^.,,     »1,;,, 


Ijffirninj' 


Artificiiil 


the  heft '  Eloquence  of  the  higheft  Art,  unlefs  they  alfo  have  their  Birth  from  this 
KloqLicnt  School ;  and  then  we  will  prcfcribe  nothing  to  fuch,  but  acknowledge  them  for  our 
Orators.  loving  Brethren  in  Chrift,  with  whom  we  have  alTured  hope  to  rejoice  eternally  m  the 

Heavenly  School,  of  which  we  liere  have  attained  a  little  fore-tafte. 
0  Or  the  to-.l        '.^-  ^^^  "*-"'  ■^"'•^wle'-'.gc  here  is  but  in  part ;  when  we  fliall  att-iin  "  perfedion,  then 
"we  will  fay  what  God  is,  and  can  lio.     //  ME  N. 
3 


I 


A       SUMMARY 


APPENDIX 


OF      THE 


SOUL, 

« 

The  Image  of  the  SOU  L,   and  of  the   T  U  R  B  A,    which  is 

the  Deftroyer  of  the  Image  ; 

Of  which  in  the  other  Writings  is  written  fundamentally,  and  at  large. 


P  1 


SUMMARY 


APPENDIX 


O    F      T    H    E 


O         U  L. 


I.  F^'^yi'^W^HE  Soul  is  an  Eye  in  the  Eternal  Abyfs,  a  fimilitude  of  Eternity,  * 
M    M    )^    M  perfeft  Figure  and  Image  of  the  firft  Principle,  and  refembles  God 
•  >''^ii  T  iC"-'  ^^^  Father  in  his  Perlon,  as  to  the  Eternal  Nature. 
^^  %^'^       ^'  The  Eflence  and  Subftance  of  it,  merely  as  to  what  it  is  purely 

w^w'*'w    j5  in  itfelf,  is  firlt  the  wheel  of  Nature,  with  the  firft  four  Forms.  ■■ 

k,)^^)e(,^)B(j«{       3.  For  the  Word  of  the  Lord  '  comprifed  the  foul,  by  the  Eternal  «^  Or  formed. 
Fiat  in  the  Eternal  will  of  the  Father,  in  the  Center  of  the  Eternal  faf^ioned,  or 
Nature,  and  opened  it  with  the  Holy  Ghoft,  or  blew  it  up  as  a  fire,  which  lay  hid  in  "^'*^'^"- 
the  Eternity,  and  wherein  all  forms  of  the  Eternal  Nature  ftood  from  Eternity,  and  ^  is'^  The  foul,  or 
alone  known  in  the  wifdom,  in  the  Divine  Magia  as  a  Figure,  or  Image  without  fub-  '^e  forms, 
ftance. 

4.  Yet  that "  thing  has  not  been  fubftantial,  but  Eflential,  and  has  been  known  in  the  '  Or  being. 
Principle,  in  the  flaili,  where  the  fire  riles  %.  but  the  fhadow  of  it  hath,  from  Eternity  in  a 
iigurative  Image,  figured  itfelf  in  the  Defiring  will  of  God,  and  has  ftood  '  before  the  f  Or  in  th^"""- 
i  ernary  of  God  in  the  Magia,  in  the  wifdom  of  God,  as  a  fimilitude  cf  the  Holy  Trinity,  prefence  of 
in  which  God  has  manifefted  himfelf  as  in  a  Glafs.  ,  ''"^  Ternarjr. 

■  5.  The  fubftance  and  Image  of  the  foul  may  be  refembled  to  the  Earth,  having  a  fair 
flower  growing  out  of  it,  and  alfo  to  the  Fire  and  Light :  as  we  fee  that  Earth  is  a  ^  Center,  «  Ground, 
but  no  Life  ;  yet  it  is  Eflential :  and  a  fair  flower  grows  out  of  it,  which  is  not  like  Earth,  foundation, 
neither  has  it-the  fmell  and  tafte  of  the  Earth,  much  lefs  the  figure  of  it,  and  yet  the  Earth  ^l  ^'^''  ?^ 
is  the  Mother  of  the  flower.  of'^that Uuch 

6.  And  fo  the  foul  alfo  ^  appeared  out  of  the  Eternal  Center  of  Nature,  out  of  the  grows  upon 
Eternal  Eflence,.  with  the  word  Ftat  in  the  will  of  God  •■,  and  was  held  in  the  Fiat,  fo  that  '^• 

it  ''  appeared  as  a  fiery  Eye,  and  fimilitude  of  the  firft  Principle,  in  a  creaturely  form  and     ^"°"^- 
fubftance.  _  '         _  ..IJi-unr.  lO - 

7.  And  from  this  Eye  went  the  Glance  of  its  Fire,  as  Light  does  from  Fire-,  and  in  .snivof 
this  Glance  of  its  own  fire,  the  Eternal  Image,  which  is  in  the  wifdom  of  God,  was  feen  '  ^^' 
and  conceived  by  the  will  of  the  Heart  of  God  in,  the  fecond  Principle j  that  is,  by  the  word 


lis 


\  Orpropcrty. 


»'The  foul.      ■= 


'  Pleafure, 
will,  or  de- 
fire. 


■"  Quality,  or 
property. 
"  Or  harfli- 
nefs. 


«  Quality,  or 
property. 

»  Quality, 
condition,  or 
property. 


1  Or  Virtue. 


'  Or  amiable, 
lovinsr. 

to    . 

'  Or  pain. 


y4  Summary  Appendix  of  the  Soul. 

Fiat  of  the  fecond  Principle,  in  the  Love  and  Power  of  the  Holy  Trinity,  whence  the 
Holy  Ghoft  proceeds. 

8.  And  thus  the  foul  was  a  whole  fimilitude  and  Image  of  the  Holy  Trinity  :  here  we 
muft  take  the  foul  for  the  Center  of  Nature,  and  its  fiery  Life  for  the  iirft  Principle  ;  but 
the  fprout,  or  the  Image  of  the  foul,  which  is  a  fimilitude  of  God,  buds  forth  from  the 
foul,  as  a  flower  from  the  Earth,  and  is  compriied  by  the  Holy  Ghoft ;  for  it  is  his 
MaaGoo» 

9.  Now  if  the  foul  puts  its  Imagination  out  from  itfelf,  (we  mean  out  from  its '  fource 
of  fire,)  into  the  Light  of  God,  then  it  receives  the  Light,  as  the  Moon  does  the  glance  of 
the  Sun  ;  and  fo  its  Image  ftands  in  the  Majefty  of  God,  and  the  Soul  in  the  Light  of 
God,  and  its  fiery  Property  is  changed  into  meeknefs  and  fervent  Love  j  and  then  it  is 
known  to  be  the  child  of  God. 

10.  But  ieeing  the  foul  is  Eflential,  and  its  own  fubftance  a  Defire,  it  is  plain  that  it 
confiffs  in  two  Fiats ;  one  of  them  is  its  corporeal  propriety,  and  the  odicr  is  the  fecond 
Principle,  proceeding  from  God's  will  which  is  in  the  foul,  in  which  God  defires  to  have 
'  it  his  Image  and  limilitude. 

11.  To  which  End,  God's  defiring  is  as  a  Fiat  in  the  Center  of  the  foul,  and  continu- 
ally draws  the  will  of  the  foul  towards  the  Heart  of  God :  for  the  '  Longing  of  God 
would  have  the  foul ;  and,  on  the  contrary,  the  Center  in  the  power  of  the  Fire  would 
have  it. 

12.  For  the  life  of  the  foul  has  its  original  in  the  Fire,  and  that  makes  the  ftriving  for 
the  Image  of  the  foul :  and  which  of  thefe  two  Forms,  whether  it  be  the  Fire,  or  meek- 
nefs of  Love  that  overcomes,  that  will  be  the  quality  of  the  foul;  and  as  the  quality  of 
the  will  of  the  foul  is,  fuch  an  Image  will  the  foul  have. 

13.  And  we  muft  know,  that  if  the  will  of  the  foul  changes  itfelf,  then  Its  Form  will  be 
alfo  changed  -,  for  if  the  "  iburce  of  the  foul  be  fiery,  then  it  has  alfo  a  fiery  Image. 

14.  But  if  the  foul  turns  its  Imagination  into  the  Center,  into  the  ftrong  "  Aftringency 
and  bitternefs,  then  its  fair  Image  is  alfo  captivated  in  the  dark  aftringency,  and  infecfled 
with  the  aftringent  wrath. 

1^.  And  then  this  wrath  is  a  Tl-iT^fl,  which  pofTefTes  the  Image,  and  deftroys  the  fimili- 
tude of  God  ;  for  in  God  there  is  Love,  Light,  and  Meeknefs  :  but  in  this  Image  there 
is  Darknefs,  aftringency,  and  bitternefs,  and  the  EfTential  "  fource  is  fire,  proceeding 
from  the  Ellences  of  wrath  j  and  then  this  Image  belongs  not  to  the  Kingdom  of  God, 
fo  long  as  it  continues  in  this  ''  fource  and  form  in  the  Darknefs. 

i6.  Further,  Fire  is  a  fimilitude  of  the  foul  •,  the  foul  is  an  EfTential  Fire,  and  the  flafh 
of  the  Fire  is  the  Life  of  it :  The  foul  refembles  a  Globe,  or  an  Eye  of  Fire. 

1 7.  The  burning  Fire  in  the  iburce  fignifies  the  firft  Principle  and  the  Life,  yet  the  Fire 
is  not  the  Life  -,  but  the  Spirit  of  the  fource  which  arifcs  from  the  Fire,  and  proceeds  from 
the  fire-like  Air,  that  is  the  true  Spirit  of  the  fource  of  the  Life  of  the  Fire,  which  conti- 
nually blows  the  fire  up  again,  and  makes  it  burn. 

18.  Now  the  fire  fhines,  andgives  Light  out  of  the  fource,  and  dwells  in  the  fource 
where  it  fhines,  and  the  fource  comprehends  not  the  Light ;  and  this  fignifies  the  fecond 
Principle,  wherein  God  dwells. 

19.  For  we  know  that  the  ''  Power  is  in  the  Light,  and  not  in  the  Fire  ;  the  fire  only 
gives  EfTences  to  the  Light  and  the  Life,  or  the  Light  produces  meeknefs  and  fubftantia- 
lity,  viz.  water. 

20.  Now  we  undcrftand,  that  there  is  a '  meek  Life  in  the  Light,  without '  fource,  and 
yet  itfelf  is  an  imperceptible  fource ;  it  is  nothing  but  a  Longing,  or  defire  of  Love. 

21.  Which  Source  we  account  a  Tindure,  in  which  the  budding  and  bloflbming  has  its 
Original,  yet  the  Fire  is.  the  caufe  of  it,  and  the  meeknefs  is  a  caufe  of  the  fubftantiality^ 


A  Summary  Appendix  of  the  Soul  119 

for  the  Defire  of  Love  in  the  Light  attfafts  it,  and  keeps  it,  fo  that  it  becoitieS  ft  fubftanc«  j 

but  the  Defire  of  Fire  confuines  the  fubftantiality.  _  ,  . 

2ft.  Alio  we  mull  conceive,  that  as  the  foul  is  purely  and  alone  in  the  GenKr,  it  is  an 
Effential  Fire  in  the  Eye  of  Eternity  j  and  yet  that  Eye  dcfires  a  Figure  and  Image  ol 
the  Wifdom  of  God. 

23.  And  the  Image  is  in  its  defire,  in  its  Imagination-,  for  the  '  Tyord  Fiat  has  com-  '  Vcrhum fiat. 
prehended  it,  that  it  might  be  a  fimijitudc  of  the  Eternal  wifdom  of  God,  wherein  he 

dwells,  and  wherein  he  may  manifeft  himfelf  by  his  Spirit,  and  whatever  has  been  m  his 

Eternal  "  Counfel.  "Wheel, Orb, 

24.  Thus  the  Majefty  of  God  flames  in  the  Image,  in  the  Effential  Fire,  if  the  Effen-  ^P'^^JJ.  « 
tial  Fire  puts  its  defire  into  the  Majefty ;  but  if  not,  then  the  Image  is  "  raw  and  naked  ,  ^.^;j^  ^^ 
without  God,  and  the  Tindture  is  falle.  .  empty. 

25.  For  the  Image  Hands  in  the  Tinflure,  and  has  its  original  in  the  Tinfture,  in  the 
Light,  not  in  the  fource  of  the  Fire  :  and  as  the  Fleart  or  Word  of  God  has  its  Original 
in  the  Light  of  the  Majefty,  in  the  Eternal  Tindlire  of  the  fire  of  the  Father,  fo  has  the 
Image  of  the  foul. 

26.  The  Image  dwells  in  the  fire  of  the  foul,  as  Light  dwells  in  the  Fire ;  but  it  has 
another  Principle,  as  the  Light  is  fuch  a  fource  as  is  different  from  Fire. 

27.  And  fo  the  true  Image  of  God  dwells  in  the  Light  of  the  Fire  of  the  Soul  -,  which 
Light  the  fiery  foul  mufl;  create  in  the  fountain  of  the  Love  of  God,  in  the  Majefty,  by 
putting  and  yielding  its  Imagination  into  it. 

28.  And  if  the  foul  does  not  fo,  but  puts  its  Imagination  into  itfelf,  into  its  wrathful 
Form  of  the  fource  of  the  fire,  and  not  into  the  fountain  of  Love,  into  the  Light  ot  God, 

then  its  own  fource  of*  fournefs,  aftringency,  and  bitternefs  rifes  up-,  and  the  Image  ot  >  Stemnefs, 
God  becomes  a  Turba^  and  fwallows  up  the  Image  of  God  in  the  wrath.  fharpnefs,  or 

29.  And  then  the  Aftringent  F/rf/,  in  the  fiery  Effence  of  the  foul,  figures  for  the  foul  «ag^neh. 
an  Image  of  the  Imagination  that  is  in  its  will :  whatfoever  the  Effential  fire  of  the  foul 
defires,  that  will  be  figured  in  the  foul,  viz.  Earthly  Figures :  that  which  the  will  of  the 

Heart  cafts  itfelf  into,  that  Image  the  Fiat  of  the  foul  will  make  -,  that  is,  as  far  as  the 
third  Principle,  and  the  Spirit  of  the  Stars  and  Elements  have  power. 

30.  So  that  if  the  will  of  the  foul  cafts  itfelf  into  the  Kingdom  of  this  world,  then  the 
outward  Kingdom  has  power  to  bring  its  Imagination  into  the  inward  Principle  -,  and  if 
the  inward  Fiat  perceives  that  in  the  fire  of  the  foul,  then  it  becomes  pregnant  with  it,  and 
retains  it. 

31.  And  then  the  foul  has  the  Image  of  a  Beaft  in  the  third  Principle,  and  that  cannot 
be  deftroyed  for  ever,  except  the  will  of  the  foul  returns  again  out  of  the  earthly  Luft,  and 
pierces  into  the  Love  of  God  again,  and  then  it  gets  the  Image  of  God  again,  which  may 

be  done  only  in  this  life,  while  the  foul  is  Eff.-ntially  in  its  ^  iEther,  in  the  growing  of  its  ^  Ground,  or 

Tree  -,  but  after  this  Life  it  cannot  be  done.  o°fEarth  '"''^ 

32.  Thus  you  may  underftand  what  the  Soul,  Spirit,  Image,  and  Tir^r-J^t  are.  The  foul  ° 
dwells  in  itfelf,  and  is  an  Effential  Fire  i  and  its  Image  ftandeth  in  itfelf,  in  the  Imagina- 
tion in  the  Light  of  the  foul,  if  it  cleaves  to  God  ;  if  not,  then  it  is  in  Anxiety  in  the 

wrath  of  darknefs,  and  is  an  "  abominable  Image,  or  an  Image  of  the  Devil.  =  Vizard,  or 

33.  The  Twr^rt  of  the  foul,  which  deftroys  the  Divine  Image,  is  the  Effential  wrathful-  Monfter. 
nefs  ;  and  it  is  caufed  by  the  Imagination,  or  falle  Love  and  "  Reprefentation,  and  there-  bOrlm.ng- 
fore  all  lies  in  the  Imagination:  the  Image  confifts  in  that  which  we  permit  to  come  into  ir.g. 

our  Defire. 

34.  It  is  very  neceffary  for  us  to  ftrive  continually  againft  the  Earthly  Reafon  of  flefh 
and  blood,  and  to  yield  the  Spirit  of  our  wills  into  the  Mercy  and  Love  of  God,  and 

always  call  ourfclves  into  the  will  of  God,  and  not  account  Earthly  '  goods  and  plea-  'Or profit. 


I20 


""  Or  to  con- 

dude. 

*  Matt.  6.  21, 

'  Rom.  2.  i6. 


A  Summary  Appendix  of  the  Soul. 

.fure  our  treafure,  fetting  our  defire  therein,  which  will  deftroy  the  Image;  for  it  is  a 
Turba  of  the  Image  of  God,  and  brings  Earthly  properties  into  the  Image. 

35-  '' To  fum  up  all :  Chrift  faid,  "  ivhere  your  treafure  is,  there  will  your  Heart  be-, 
alfo  \  according  to  which  '  Gcd  will  judge  the  fecrets  of  Mankind,  and  fever  the  clean  frqm 
the  unclean ;  and  give  that  which  is  falle  to  the  Turba  of  the  Fire  to  be  devoured  ;  at\d 
that  which  is  Holy,  which  is  entered  into  God,  he  will  introduce  into  his  Kingdontw 
JMEK 


FINIS. 


isA  n  in: 


Iu',-[ 


(i>OÜ 


\ 


THE 


T    H    E 


TREATISE 

O  F    T  H  E 

INCARNATION, 

In     T  H  REE     PARTS. 

Pa  R  r  I.  Of  the  Incarnation  of  Jelus  CJirift,  the  Son  of  God ;  that 
is,  concerning  the  Virgin  Mary,  what  fhe  IVas  from  her  Ori- 
ginal, and  what  kind  of  Mother  flie  came  to  be  in -the  Concep- 
tion of  her  Son  Jefus  Chriß ;  and  how  the  Eternal  Word  is 
become  Man. 

Part  IL  Of  Chrift's  Sufferings  ^yi^gi  Death,  and  RefurreSiion, 
and  how  we  may  enter  thereinto.. 

Part  III.  Of  the  Tree  of  Chrißian  Faith  \  fhowing  what  True 
Faith  is. 

By   JACOB    BEHMEN,    the  Teutonic  Theofopher, 


*  Aa 


■  >  lo  noB  3[\j  tii. 


/■•■ 


\'y^  -7.-^- 


crij     Jl  2. 


THE 


PREFACE 


T  O    T  H  E 


READER. 


F©®©'!D"*IT  is  an  Eminent  Text,  Search  the  Scriptures^  for  in  them  ye  think  ye.- 
®******#(iS  have  eternal  life^  and  they  are  they  which  tefiify  of  ME,  and  ye  'xill  not 
®*  *^  come  unto  ME  that  ye  might  have  Life,  Joh.  5.  39,  40.  which  are  the 

^*  *^  words  of  our  Lord  and  Saviour  Jefus  Chrift  to  the  Jew5  at  Jerufalem,. 

@***„f4)t5t*r^  in  the  days  of  his  Converfation  upon  Earth  ia  Mortal  Fleß  :  They 
v^(U00j^^  thought  to  have  Eternal  life  in  the  Scriptures,  and  were  prefent  with 
Chrift  oulivardly,  yet  would  not  come  unto  Him,  though  the  Scriptures 
are  they  that  teftify  of  Him  •,  by  which  ic  may  appear,  that  the  coming  to  Chrifl:  mult 
be  inzvaräly,  in  Coming  to  be  like  him  in  their  Hearts,  in  becoming  meek  and  lowly- 
©f  Heart :  fuch  only,  and.  no  other  come  unto  him,  in  any  Age  or  Place  of  thi^ 
World,  or  in  Eternity  :    nor  can  any  other  poßibly  have  life. 

The  Holy  Scriptures  of  the  Old  and  New  Teftament  are  the  written  word  of  God ; 
penned  by  the  Holy  Prophets  and  Apoftles,  who  fpoke  as  they  were  infpired  by  the  Holy 
Ghüft,  whofe  words  are  fome  of  them  recorded  in  the  Holy  Writings,  the  Bible. 

But  if  we  ferioufly  confider  it,  can  we  think  that  the  Eternal  Ever-living  word, 
CHRIST  JESUS,  by  which  all  things  were  Created,  and  which  is  God  himfelf ;  who 
has  fpoken  by  his  Word  in  all  his  Ploly  Ones,  that  have  fpoke  forth  the  "Things,  men- 
tioned in  the  Scriptures,  and  there  recorded  by  the  Command  of  the.  fame  word ;  can. 
it  enter  into  our  Hearts  to  think,  that  this  powerful  word,  which  is  God,  would 
#«/>•  have  the  Scriptures  to  be  called  the  word  of  God,  and  the  living  power  to  be 
nightly  palled  by  as  not  obferved,  or  thofe  Texts  that  ipeak  of  it,  to  be  interpreted  of 
the  Holy  Scriptures  only,  as  if  there  was  no  fach  thing  befides  ?  Whereas,  for  the  fake 
€>f  that  they  were  wrote,  the  holy  Men  fpoke,  and  God  has  wrote  all  things  by,  and 
for  //,  to  his  own  Glory. 

Should  the  writing  be  preferred,  before  the  thing  that  is  written  of  in  it,  and  wliich 
caufed  the  writing,  and  dictated  it  ?  as  it  is  by  thofe  that  think  the  word  is  not  tkat^ 
■which  filleth  all  Ihings,  calling  in  the  Hearts  of  AU,  though  not  regarded, 

*  A  3  2 


The    PRE  F  A  C  E. 

The  Holy  Scripture  fays,  The  ■word' is  in' the  -Heart  j  and  yet  it  is  »i/  by  foine  con- 
ceived to  have  been  there,  before  the  word  was  known  to  be  written  by  Man,  orfpuke 
by  human  voice,  neither  of  which  could  have  been,  unicfs  firfl  direiled  by  the  lame 
Eternal  Word. 

And  then  they  think,  that  tlie  Word  i&-in  the  Hearts  of  thofe  only  that  have  heard 
or  read  the  Scriptures,  or  the  Word  vocally  pronounced  by  Man. 
'"-  And  at  length  they  have  come  to  imagine,  that  the  Word  is  only  the  Scriptures  of 
the  Bible,  in  their  Hearts,  by  and  after  tbe  hearing  or  reading  it,  and  remembring  \vh.-:t 
it  mentions  in  Words,  according  to  their  own  Notions  or  Apprchenfions  of  rhe  Things 
in  their  Minds,  though  perhaps  not  underftood  by  them  ;  as  indeed  they  cannot  be, 
but  by  the  Spirit  of  underßanäing,  awakened  and  revived  in  Man,  by  the  power  of 
the  Living  Word  in  the  Heart,  filling  the  Soiil  with  underftandlng  and  believing,  in 
thofe  who  are  obedient  to  the  Inlfii^acions  and  Dictates  of  it  in  the  Mind;  and  this  m:tv 
be,  though  they  never  read  or  learned  it  from  any  outward  word  or  writing  at  all  ;  of 
which,  there  are  many  Esamp'es  in  the  Holy  Scriptures. 

It  is  ftrange  that  the  Scripture?,  which  mention  the  v/ord  of  Life,  fhould  be  taken 
to  be  that  very  word  of  Life  itfelf,  and  that  the  Thing  which  is  fo  called  in  the  Scrip- 
tures, fliould  be  thought  to  be  the  Scriptures  only -,  and  no  further  fearch  or  inquiry 
made,  what  that  thing  is,  or  where  ic  is,  and  hov^  to  find  the  very  thing  itfelf;  as  if  that 
was  impollible,  or  not  tbc  prliicipcl  Maiter  tobe  looked  after:  Whereas  God  himfelf 
faith,  Ara  not  I  he  that  fiiletk  all  ihivgs  ?  And  in  him  are  all  things:  Cannot  HE 
then  be  found  .^  And  whofocvcr  tindeth  him,  can  he  mifs  of  finding  ALL  THINGS? 
This  is  flrange  that  it  fliould  enter  into  the  H;art  of .  any  Man-,  and  that  we  fhould  be 
fo  tied  up  to  former  Apprchenfions  and  Conclufions  fixed  in  our  Minds,  that  a  further 
confideraticn' czv\not  eafily  talvc  Place  or  obtain  AdmifTion. 

But  if  we  paufe  a  while,  and  examine  what  may  be  the  ccrufe  of  it,  we  may  oblerve, 
that  commonly  our  difpofttion  is  fuch,  that  we  love  not  to  hear  a  different  apprelienfion 
of  others,  left  we  fhould  thereby  be  lead  to  think  and  believe  that  which  is  contrary 
to  our  former  once  framed  Ground  of  Opinion  ;  and  this  becaufe  all  Conclufions  railed 
upon  it,  when  that  is  once  removed,  do  fall  to  the  ground,  and  fo  we  lofe  our  former 
Labour,  and  muft  be  put  to  work  a-frcfh  upon  that  new  Foundation  ;  and  then  we 
fear,  if  'that  fliould  be  fhaken,  there  muft  be  another  labour,  with  the  like  hazard  of 
unprofitable  Succefs,  which  is  fo  great,  a  difcouragement  to  any  Mind,  that  it  brings 
it  at  length  to  he  langiajhing,  and  as  it  were  dead,  el'pecially  if  an  aflured,  infallible, 
immoveable  internal  Ground  be  not  prcfented  to  it,  that  it  may  go  on  chearfully  to 
build,  with  hope  to  enjoy  its  fruit,  and  behold  the  kai'Jy  of  its  Superftrufture  :  But 
when  it  is  thus  dead  in  idelf,  it  is  moft  capable  of  being  taught  by  the  quidcening  Spi- 
rit of  TiUth,  that  fies  .hidden  in  it,  under  its  former  fipfcfed  Truths. 

To  deny,  that  the  Holy  Scriptures  are  the  written  Word  of  God,  or  the  W^ord  of 
God  exprelied  in  writing,  is,  befidcs  the  oppofing  of  certain  and  manifeft  Truth,  to 
undervalue  that  precious  help  of  knowing  and  underftanding,  what  that  Wcrd  -u-asy 
by  which  it  was  written,  which  is  the  very  end  for  which  it  was  committed  to  wrinng, 
and  continued  to  us,  and  is  one  of  the  moft  Excellent  fruits  of  the  wiidom  remaini?!g 
m  Letters,  which'  that  Eternal  Word  has  produced  in  this  outward  vifible  tranfitory 

V7orld..  ■'';■'''' 

But-  the  efteeniing  that  fruit,  and  looking  after  it  jvore,  than  the  Root,  and  fet- 
ting  it  up  iiiftead  of,  and  c.'/'Ät*;  the  hidden  \Vord  in  all  diings,  is  what  has  be^-n  at- 
tempted iri  the  Hearts  of  Men,  by  the  fuggcftion  of  the  Arch-enemy  of  all  Man- 
kind ;  who  knows  well  enough,  that  if  the  inward  Word  be  once  cboaked  and  killed  at 
the  Root,  fo  tiut  it  comes  not  to  be  felt,  known,  and  obeyed,  lie  will  foon  caulc  in 


fbe    P  R  E  F  A  C  E. 

Evil  Minds,  that  Moß  precious  litefal  Word  to  be  ufed  only  as  a  pretence,  thereby  to 
cover  all  Sin  and  Hypocrify,  caufing  the  Word  in  the  Heart  not  to  be  lb  much  as 
thought  of  or  oblerved.  Whereas  on  the  contrary,  he  that  highly  ellecms  the  Word,  thi; 
Commandment,  Chrift  in  the  Heart,  that  word  of  Faith,  by  which  the  heart  itftlf 
comes  originally  to  have  its  vfry  being,  cannot  in  the  leaft  fail  ot  cileeming  the 
powerful  working  thereof  in  the  inexprellible  various  wildem,  dwelling  in  the  Heart, 
and  appearing  from  the  Mouth  or  Pen  of  any  Man  whatlbever. 

Therefore  perule  this  Treatife,  which  will  inform  us  how  tiie  Eternal  Word  became 
Man,  and  how  the  Man  JESUS  CHRIST,  who  in  the  fulnefs  of  time  was  born 
of  the  Fn-gin  Mary,  and  lived  upon  Earth,  was  crucified,  died,  was  buried,  role 
again,  and  afcended  into  Heaven  •,  how  he  was  this  Eternal  Word,  which  was,  is, 
and  Ever  fhall  be,  God,  and  Chrift,  the  Eternal  Alpha  and  Omega,  the  Beginning  and 
the  lilnd,  the  word  of  Faith  ;  that  very  Word  which  is  in  our  Hearts,  the  word  of  Life, 
the  inferted  or  ingrafted  Word,  the  word  of  Grace,  the  Spirit  of  Life,  the  Bread  which 
came  down  from  Heaven,  and  which  always  is  in  Heaven,  not  the  outward,  though  in  the 
outward  Bread,  for  we  live  not  by  bread  alone,  but  by  every  word  which  proceedeth 
out  of  the  Mouth  of  God,  this  is  the  Bread  of  Life,  Our  '  Daily  Bread  •,  and  fo  '  'Ftti^'t,^ 
how  he  is  both  God  and  Man  :  Alfo  hero  we  that  are  Men,  may  here  in  this  Life  "a?-''®'. 
be  rightly  partakers  of  him,  according  to  the  fayings  of  the  Scriptures,  alio  of  his  Siif-  ^''""  ^'  "" 
ferings.  Death  and  Rejurre^icn  ;  and  how  or  in  what  manner  it  is,  that  he  is  like  unto 
\is  in  all  things,  6'/«  only  excepted,  and  yet  he  took  our  Sins  upon  him,  and  he  that 
knew  no  Sin,  became  Sin  for  us,  that  we  might  be  made  the  righteoiifncfs  of  God  in 
him  :  All  this  will  be  clearly  difcerned  in  this  Treatife  of  the  Incarnation  of  j  ESUS 
CHRIST,  or  his  Becoming  Man.  Realbn  cannot  tell  us  what  a  Birth  and  Perfon 
it  is,  that  the  unmeafurable  Word,  the  Creator  of  all  things,  is  born  to  this  World,  a  Son 
of  Man.  It  is  the  higheft  myftery  of  God,  and  v\-as  declared  by  a  Star  to  the  Wi fe- 
rnen from  the  ealf,  ancf  by  an  Angel  in  the  Night  to  the  fimplc  Shepherds  in  the  field, 
that  it  is  the  Saviour  of  all  the  world  ;  and  when  he  came  to  his  Manly  Age,  and 
reached  the  myftery  of  his  thirty  years,  then  mull:  the  world  foe  the  Light,  by  the 
power  of  his  W''ord  and  mighty  Works,  when  the  blind  were  made  to  fee,  the  deaf 
to  hear,  the  lame  to  walk,  the  dumb  to  fpeak,  the  fick  were  cured,  the  Devil  de- 
parted from  the  pofleffed,  and  entered  into  the  fwine,  the  dead  were  railed  to  life,  and 
innumerable  more  the  like  Things  were  effefted. 

•  Why  difpute  the  great  Chaldeans,  and  learned  Doftors  about  this  Divine  Prince 
of  Peace,  whom  they  have  not  ?  lie  is  at  Bethlehem,  and  not  in  Babel  -,  in  the  womb 
of  the  earthly  Virgin  Mary,  and  at  the  fame  time  in  the  Circle  of  the  divine  inanite 
Sophia,  in  the  Center  of  the  -j-,  of  the  Ternary,  where  he  has  his  eternal  Seat,  which 
he  has  alfo  in  a  contrite  Spirit  and  broken  Heart,  but  not  in  their  Books  and  In- 
tellefts.  Man  fliould  have  ruled  over  all  the  Beads  upon  earth,  and  not  have  lulled 
after  their  I,ife.  But  he  fuffered  himfelf  to  be  infatuated,  and  his  light  was  extinguilJied, 
his  power  and  ftrength  were  taken  away,  and  he  came  to  be  fwallowed  up  in  Behe- 
moth's belly  :  Then  all  his  young  ones  came  forth  from  their  dens  and  nells,  and 
would  devour  him  ;  enraged  bf-ars,  infatiable  wolves,  angry  lions,  proud  horfes  and 
peacocks,  envious  dogs,  voracious  iVine,  kfcivious  goats,  cunning  ferpents,  raging 
dragons,  poifonous  to;vJs,  flinging  fpiders,  killing  vipers,  grofs  o>:en,  brutiHi  afles, 
timorous  hares,  rapacious  hawks,  carnivorous  eagles  and  vultures,  all  the  worms  of  the 
earth,  and  all  the  infects  flying  in  the  air,  had  got  power  over  him  ;.  there  were  none  of 
them  which  did  know,  or  would  fpare  him,  for  he  was  a  ftranger  in  their  Foreft. 

Then  Divine  Love  transformed  Itfelf,  to  redeem  and  reftore  him  to  his  Dignity  ; 
tiie  heart  of  (jod,  in  the  fweet  name  JESUS,  formed  himfelf  a  meek  innocent  Lamb  of 
God,  that  he  might  deliver  us  through  his  Blood  from  ini,  death,  and  hell. 


The    PREFACE. 

Had  Man,  in  Child-like  fimplicity  and  obedience,  kept  hinifelf  to  the  Word,  and  to 
the  contemplation  of  Divine  Wifdom  in  Paradife,  Faith  and  Hope  would  have  remain- 
ed fecret,  and  Love  alone  would  have  been  maniteft.  But  fince  we  are  gone  out  into  the 
Starry  region,  which  has  fmothered  and  fupprelTed  the  amiable  light-flame  of  Love,  we 
muft  now  believe  and  hope  what  we  cannot  fee  and  feel,  till  the  Love  of  God  re-kindles 
again  our  dead  love,  and  renews  it  to  life  in  himfelf.  Therefore  Faith,  as  a  fecret  flame, 
rifcs  upwards  out  of  aitral  reafon,  through  the  Death  of  Chrift,  to  work  out  the  fruits^ 
of  Love  and  of  the  Spirit,  and  below  it  takes  root  in  humility,  and  grows  in  hope.  But 
this  hope  lays  not  hold  on  earthly  things,  but  raifes  her  wings  by  faith  upwards  to  God. 
I'hus  the  new  Growth,  which  is  out  of  God,  prefixes  through  hell,  and  nature,  and  rea- 
ibn,  till  it  is  trani'planted  into  the  right  field  of  the  heavenly  body  ;  tlien  Faith  and  Hope 
enter  into  the  myii:ery  of  the  new  Spirit,  which  is  born  in  God,  is  manifefl:  in  Love,  and 
united  with  God  ;  and  they  are  no  more  called  Faith,  but  Intuition,  nor  Hope,  but  Pof- 
feflion  and  Enjoyment  of  Life,  in  the  peace  and  joy  of  the  Holy  Ghoft,  as  is  taught 
in  this  Treatife. 

By  the  perufal  and  contemplation  of  it,  the  Holy  Bible  will  appear  afl!uredly,  to  be  as 
much  the  Word  of  God,  as  a  writing  by  the  hand  of  Man  can  i>e,  and  the  words  there, 
once  fpoken  by  the  Prophets,  Chrifl-,  the  Apoltles,  and  other  holy  Men,  as  much  the 
word  of  God,  as  words  and  voices  of  Men  can  be. 

Yet  the  writing,  the  Words,  and  fenfe  or  meaning,  proceeding  from  Creaturely  Inftru- 
ments,  are  creaturely,  whereas  the  Thing  properly  called  the  word  of  God,  which  in- 
wardly frames  the  Meaning,  and  formeth  all  things  whatfoever,  both  vifible  and  invifi- 
b!e,  is  not  a  Creature,  for  it  is  the  Creator,  the  creating  Word,  which  is  God  himfelf,. 
who  formeth  all  things  in  himfelf.  Lie  creates  the  Creature,  and  dwells  therein,  yet  the 
Creature  is  not,  nor  ever  can  he  Him  ;  and  fo  that  word  of  his  which  is  produced  and 
manifefted  externally  by  the  Creature,  is  God's  IVord,  but  is  not  God  the  Jl''ord ;  but  the 
inward  Word  in  the  Heart,  that  word  of  Faith,  even  Chrift  the  Word,  that  Word  is 
God. 

The  Things  recorded  in  the  Holy  Scriptures,  would  have  been  true,  though  they  had 
not  been  fpoken  of  in  them.  Was  not  the  Word  God,  though  Jshn  the  Apoftle  had  not 
faid  fo  ?  Were  not  the  pure  in  Heart  blefled  ?  Should  we  not  through  Patience  poffefs 
our  Souls  ?  Is  not  God  \\\m{t\i Light  ?  And  if  we  walk  in  the  Light,  as  he  is  in  the  Light, 
does  not  the  Blood  of  Jefus  Chrilt  cleanfe  us  from  all  Sin  ?  The  Kingdom  of  Heaven  is 
within  us ;  and  does  it  not  confift  in  Peace,  Righteoufnefs,  and  Joy  in  the  Holy  Ghoft; 
and  then,  mult  not  all  needs  be  in  us  ? 

How  many  thoul'and  endlefs  Mylferies  are  treafured  up  in  the  hidden  wifdom  of  God 
in  Chrift,  and  in  him  in  us  ?  W'hen  we  f.nd  him  and  partake  of  him,  in  him  we  have  • 
them  all,  and  from  his  fulnefs  receive  Grace  for  Grace  :  Plow  ftriiftly  therefore  ftiould 
wcfearch  and  oblerve  the  exact  "Ji-ords  of  the  Scripture,  which  as  furcly  as  an  Index,  point 
us  to  thefe  invaluable  things,  and  ufe  that  powerful  word  in  Our  Hearts,  by  which  in- 
ward hearing  comes,  and  diredlion  and  power  of  underftanding  thole  things,  not  only 
which  are  exprclfcd  inwardly  or  outwardly,  but  even  whatfoever  is  hidden  in  Chrift,  in 
whom  all  fulnefs  dwells.  And  then,  can  any  thing  be  impoffible  to  be  apprehended  or 
known  by  a  Soul  that  has  tlie  very  Thing  in  itfelf,  where  nothing  can  be  hid  from  its  in- 
ward Eyes  ? 

Since  God  v/orks  in  us  both  to  will  and  to  do,  why  refufe  ivc  to  will  and  to  do  ?  This 
comes  by  hearkening  and  yielding  to  the  Lulls  of  oui-  own  Hearts,  being  Servants  in  O- 
bedience  to  the  Evil,  and  not  of  God,  who  is  likewife  in  us  with  his  Grace  and  fulnefs, 
and  quenching  the  Spirit,  the  manifeftation  whereof  is  gi^'en  to  every  one  to  profit 
wichall. 


The   P  R  E  FA  C  E. 

Though  the  Mod  Holy  Man  born  of  the  fleflily  Seed  of  Father  and  Mofiier,  of  him- 
felf  is  not  able  to  think  a  good  Thought,  yet  there  is  none  fo  wicked,  except  he  is  become 
altogether  a  mere  Devil,  but  does.,  at  fome  time  or  other  in  his  life,  think  a  good  Thought, 
which  teftifies  the  good  work  of  God  in  his  heart  and  foul,  and  is  the  (tirring  of  theDi- 
vine  Word  therein.,  in  which  is  Light ;  but  Men  love  Darknels  rather  then  Light,  though 
it  has  ever  fhone  in  the  Darknefs,  and  is  the  very  light  of  their  life  in  them,  and  that  be- 
fö«/^  their  Deeds  are  Evil-,  and  they  will  not  proceed  to  will  and  do  according  to  it, 
which  is  the  Obedience  to  the  divine  Light  in  them,  though  God  has  given  even  his 
whole  felf  unto  them  to  Convert  them,  wherein  they  are  able  to  do  all  things  through 
Chriß  that  ftrengthens  them,  and  yet  they  will  not,  but  negled:  fo  great  Salvation.  Thele 
Things  are  certain,  and  are  all  of  them  to  be  difcerned,  known,  and  thorough])-  under* 
flood  in  the  Things  themfelves,  by  and  in  every  Soul  ;  but  our  deficiency  is  that  ■:ov  feek 
mt. 

The  Confideradon  of  which  fliould  move  us  earneftly  to  labour,  to  underfland  more 
and  more,  'nähere  andho'-jo  that  word  is  to  be  found,  ittlt.,  feen,  and  known,  as  this  Book 
does  exceedingly  help  us,  that  we  may  infallibly,  experimentally,  and  with  clear  under- 
ftanding,  teftify  unto  the  Truth  of  the  Holy  Scriptures  by  the  thorough  Examination  of 
the  Things  k  fpeaks  of,  feeing  the  Scripture  direfts  to  that  which  is  to  be  underilood  ko 
iv.^y  but  in  the  Things  themfelves,  as  all  that  is  recorded  is  to  be  known  experimentally, 
whether  it  be  Natural  or  Divine,  folely  by  comparing  the  writing  by,  and  with  the  Things.,  , 
elfe  all  is  but  a  nononal  and  imaginary  Suppofition  or  Opinion,  without  underltanding. 
But  by  the  knowledge  of  Things,  we  fliould  by  degrees  ceafc  from  Contention,  and 
righdy,  certainly,  and  infallibly  know  God,  and  the  IVondiirs  he  has  wrought,  and  can 
and  will  work  in  all  things,  efpecially  in  the  Souls  of  holy  Men  ;  Ibme  of  whom,  out  of 
the  good  hidden  treafure  of  the  living  word  in  the  Heart,  have  committed  to  writing 
thofe  cl-.ings  contained  in  the  Scriptures,  which  are  few  in  refpeft  of  the  infinite  Depths  of 
the  Deity.  And  proceeding  forward  from  Grace  to  Grace,  from  Knowledge  to  Knovv?- 
ledge,  we  may  attain  to  the  meafure  of  the  fulnefs  of  the  ftature  of  a  Man  in  Chriir, 
and  not  be  always  Children  in  underßanding,  but  even  ftrong  Men  in  Chrift. 

The  Apoftle  John  iaith,  If  ive  fay  ivc  have  no  f,n,  ive  deceive  ourfelves ;  for  of  this- 
mortal  corruptible  Flefh,  which  dies  and  remains  in  Corruption  in  the  Grave,  and  will 
not  be  changed  till  the  general  Refurredtion  of  all  the  Dead  at  the  laft  Day,  of  that  it 
may  be  always  faid,  as  the  Apoftle  Paul  fays  of  himfelf,  after  he  was  wrapt  into  the 
Third  Heaven,  I knoiv  that  in  me,  that  is,  in  my  fleß:),  dwelleth  no  good  thing  :  And  that 
is  it  in  which  Evil  was  prefent  with  him,  when  he  would  do  good  -,  for  with  his  flefli  he 
ferved  the  law  of  Sin  :  Can  any  fcrve  God  zvith  his  Flefh  ?  but  with  the  Mind  he  can,  and 
does  when  he  willeth  the  good. 

Yet  why  are  the  Myfteries  of  the  Bible  fo  little  underilood,  but  bccaufe  ive  apprehend 
■not,  that  God  and  Chrift  and  the  Holy  Spirit,  and  all  Graces,  as  alfo  fin,  are  inwardly 
in  every  foul,  the  Fleß  lußingagainß  the  Spirit,  and  the  Spirit  againß  the  Flefh  ?  And  fo  the 
love  and  wrath  of  God  are  in  all  things  either  hidden  or  manifelled,  which,  if  it  was  con- 
fidered,  we  fiiould  find  what  all  things  are,  for  they  are  to  be  found  within  our  fouls,  and 
with  owxinivard  Eyes,  and  may  be  plainly  feen,  difcerned,  and  known  ;  and  fo  the  Holy 
Scriptures,  as  we  come  to  a  greater  mealure  of  the  knowledge  of  the  Things,  not  only 
that  they  are,  but  what  and  hozv  they  are,  as  this  Author  teaches,  would  come  to  be  un- 
derilood, as  to  all  thofe  Myfteries  of  theGofpel  of  Chrift's  Ä/tr/w/ Redemption  and  Sal- 
vation which  he  has  purchafed  for  all  Mankind,  with  which  there  is  nothing  equally  de- 
firable  to  be  known  by  any  of  the  Sons  of  Men,  which  are  iundamcntally  and  parncu-, 
iarly  explained  in  this  Treatife  of  the  Author's,  wherein  fuch  Myfteries  are  difcovered,  as 
before  could  not  have  been  believed.     And  if  all  the  Jews,  Turks,  Heathens,'  and  others. 


°   1   Cor. 

42'   43- 


8  the    P  R  E  F  A  C  E: 

not  yet  true  Chrlftians,  fhould  perceive  the  Things  therein  written,  they  would  inftanriy, 
with  willing  and  ready  Hearts,  believe  in  God  aright,  and  worüiip  the  Father  in  Spirit 
and  in  Truth  ;  and  know  the  only  true  God,  and  Jcfus  Chrift  whom  he  hath  fent,  and 
then  be  filled  wich  Joy  in  the  Holy  Ghoft,  and  love,  embrace,  and  higiily  efteem  the  tin-, 
äerßanäiug  o{ tht  icripturts.  ■■^  .i.  ( 

The  Ground  o{  all  ivlyfteries  is  here  laid  open,  which  being  apprehended,  may  bring 
us  at  length  to  the  full  underftandingof  all  that  the  Scriptures  contain,  excepl  what  the 
fpirit  of  God  will  conceal,  as  what  the  /even  Thunders  in  the  Revelation  founded  forth, 
■which  yet  will  be  made  known  to  that  foul,  what  thofe  things  are  that  the  Spirit  will  mi. 
yet  reveal,  but  the  Father  will  referve  in  his  own  power,  till  the  thing  is  near  to  be  ac- 
conipliflied,  though  it  may  be  underftood  by  fome  or  other  holy  foul  in  the  Nature  of  the 
Thing.,  with  a  Command  not  to  publifh  it  to  others.  But  though  we  underftand  things 
never  fo  perfedly  in  our  Spirits,  Souls,  and  heavenly  Bodies,  in  our  Inward  Man,  yet  we 
enjoy  them  inwardly  only,  in  affiired  hope.,  but  not  as  we  fliall  do,  neither  do  we  fee  them 
as  we  fliall  hereafter,  when  we  (hall  enjoy  them  cxs  we  do  now  this  world  with  this  cutzvard 
Body,  both  which  will  be  changed  together  at  the  Knd  ;  and  though  this  body  is  ° /own 
inweabiefs,  at  the  refurreclion  of  it,  it  iviU  be  raifedin  po--u:cr,  a  Jpintual,  incorruptible 
immortal  <5'(7^',  made  ccnformabU  to  Chriß" s  Glorious  Booy.,  lo  fuch  as  have  been  partakers. 
of  him  in  this  Life.  This  will  be  in  that  World,  where  all  Kvil  fnall  be  done  away,  firfl 
from  adhering  to  us  as  now  in  and  by  our  outward  Man  in  this  life,  and  then  alfo  all  cor- 
ruption being  done  away,  as  at  the  change  of  this  world  and  rejurre^iion  of  the  Body,  that 
will  be  alfo  releafed  from  thofe  Clogs  of  imperfection  which  now  hang  on  us  Outwardly, 
and  on  this  whole  now  vifihle  world,  as  it  will  do  till  all  Things  are  feparated  by  the  Fire 
at  the  laft  day,  and  then  every  thing  ihall  go  to  its  own  Place.  Then  Corruption  ßall  put 
en  Incorruptiofiy  and  God  fi)a!l  be  all  in  all. 

In  the  mean  Time,  lue  may  attain  Perfeftion  in  our  föuls,  fpirlts,  and  new  heavenly 
Bodies,  being  therein  truly  members  of  Chrift  in  us  -,  but  we  fhould  keep  under  our  body, 
and  bring  it  into  fubjedion,  and  daily  mortify  our  Members  that  are  on  the  Earth, 
and  learn  to  know  how  every  one  of  us  m-dyjtißly  account  ourfelves  even  the  chief  of  fin- 
ners,  finding  fin  to  be  out  of  meafure  finful,  and  ftriving  with  Godly  for  rovj  and  indigna- 
tion againft  it  :  But  though  fin  dwells,  yet  we  fnould  not  let  it  reign  in  our  mortal  Bodies,, 
to  obey  it  in  the  Lufts  thereof  i  and  if  by  the  fpirit  we  thus  mortify  the  deeds  of  the 
body,  we  fliall  live,  for  then  we  bring  forth  the  fruits  of  the  Spirit. 

As  this  Treatife  will  ib  exceedingly  further  us  in  thefe  feveral  divine  Confiderations,  let 
the  Reader,  for  his  own  Benefit,  perufe  it  ferioußy,  and  he  will  find  more  than  he  could 
have  conceived  before  he  read  it. 


THE 


ft 


THE 


CONTENTS 


O  P    T  H  E 


CHAPTERS   of  the   FIRST   PART 


O  F    T  H  E 


TREATISE  of  the  INCARNATION. 


CHAP.     I. 

fus  Chriß  has  not 
of  the  Two  Eternal  Principles  ;  and  of  the  Temporary  Principle. 


3rjr^//2'  the  Incarnation  of  Jefus  Chriß  has  not  been  rightly  mderßood  hitherto.     Alfa 


CHAP.    II. 

Of  the  Revelation  of  the  My  fiery  :  How  the  Temporary  Myfiery  is  flown  forth  out  of  tht 
Eternal  fpiritual  Myfiery. 

CHAP.    III. 

The  Gate  or  Opening  of  the  Creation  of  Man  :  Alfo  of  the  breathing-ln  of  the  Soul,  and  of 
the  Spirit. 

CHAP.    IV. 

Of  the  Paradifical  Being  or  Suhftance,  and  Regimen  or  Dominion  :  How  it  would  have  been  if^ 
Man  had  continued  in  Innocence. 

C  H  A  P.    V. 

Of  the  Lamentable  and  Miferahle  Fall  of  Man. 

CHAP.     VI. 

Of  Adam*  s  Sleep :  How  God  made  a  Woman  out  of  him  :  How  at  length  he  became  Earthly  i 
And  hozv  God,  by  the  Curfe,  has  withdrawn  Paradife  from  him. 

*  Bb 


lo  The  C  O  N  T  E  N  T  S. 

CHAP.     VII. 

Of  the  Promifed  Scd  of  the  Woman ;  and  of  the  Bniifer  of  the  Serpent. 

CHAP.    VIII. 

Of  the  Virgin  Mary  -,  ajid  of  the  Incarnation  of  Jefus  Chrift  the  Son  of  God. 

CHAP.     IX. 

Of  the  Virgin  Mary ;  what  fhe  was  before  the  Bleßng  j  and  what  ßje  came  to  he  in  the 
Bleffing  or  Salutation. 

chap:   X. 

Of  the  Incarnation  of  Jefus  Chriß  the  Son  of  God.  How  he  lay  Nine  Months,  as  all  the 
Children  of  Men,   in  his  Mother's  Body  or  JVomb  ;  and  how  his  Incarnation  properly  is. 

CHAP.    XL 

0/  the  great  Utility,  or  what  Profit  the  Incarnation  and  Birth  of  Jefus  Chrifl,  the  Son  of  Gcd^ 
is  to  us  poor  Children  of  Eve  :  The  mofl  richly  amiable  and  lovely  Gate  of  all. 

CHAP.    XII. 

Of  the  pure  Immaculate  Virginity :  How  we  poor  Children  of  Eve  muß  he  conceived  of  the 
pure  virgin  Chafiity  in  the  Incarnation  of  Chriß  ;  and  be  new  born  in  Cod ;  or  elfe  weßjalt 
not  fee  God. 

CHAP.    XIII. 

Of  the  Twofold  Man,  viz.  the  old  Adam,  and  the  new  Adam,  two  forts  of  Men  :  How  ths 
old  Evil  one  behaves  itfelf  towards  the  New  :  IVhat  kind  of  Religion,  Life,  and  Beliefs 
each  of  them  exercifes  ,  and  what  each  of  them  underllands. 

CHAP.     XIV: 

Of  the  New  Regeneration  :  In  what  Suhßance,  Effence,  Being,  and  Property,  the  New  Re^ 
generation^  viz.  the  Child  of  the  Virgin,  conßßs,  while  it  yet  fticks  in  the  Old  Adam. 


The  CONTENTS    of    the  CHAPTERS 
of  the    S  E  C  O  N  D     PART. 


c  H  A  P.    r. 

f~\  F  the  Eternal  Beginning  -,  ajtd  of  the  Eternal  End. 

c  H  A  P.  n. 

The  true  and  highly  precious  Gate  of  the  Holy  Trinity ;  The  Eye  of  the  Ete-rndLife  j.  or  tht 
Laßer  of  Life. 


The    C  O  N  T  E  N  T  S.  n 

CHAP.    III. 

How  Gody  without  the  Principle  of  Fire,  would  not  he  manifefied  or  revealed  .*  Alfo  of  the 
Eternal  Bein^  or  Subßaneey  and  of  the  Abyjfal  will,  together  with  the  very  fevere  Earnefl 
Gelte. 

CHAP,     IV. 

Of  the  Principle  and  Original  of  the  Fire- world  ;  and  of  the  Center  of  Nature  :  And  how  the 
Fire  feparates  itfelf  from-  the  Light ;  fo  that  from  Eternity^  in  Eternity ^  there  are  two 
TVorlds,  one  in  another. 

CHAR    V. 

Of  the  Principle  in  itfelf,  what  it  is. 

CHAP.    VI. 

Of  Our  "Dzath  :  Why  we  muß  die,  notwithflanding  Chriß  died  for  us  :  The  firß  Citation  or 
Summons ;  and  of  the  New  Man. 

CHAP.     VII. 

Of  Spiritual  Sight  or  Vifwn :  How  Man  in  this  world  may  have  Divine  and  Heavenly  Sub- 
fiantiality,  fo  that  he  can  rightly  fpeak  of  God ;  and  how  his  Sight  or  Vifion  is :  The  /e- 
cond  Citation  or  Summons,  and  Invitation  of  outward  Reafon  in  Fleßo  and  Blood. 

CHAP.    VIII. 

The  Way  or  Pilgrimage  from  Death  into  Life ;  and  the  Gate  into  the  Center  of  Nature.  Tha 
third  Citation  or  Summons. 

CHAP.    IX. 

Further  and  more  Circumßances  concerniitg  this  third  Citation  or  Summons  i  highly  to  be  confl- 
dered. 

CHAP.    X. 

Of  the  exprefs  Image  of  Man,  that  is,  of  the  Similitude  of  God  in  Man ;  with  a  Conclufiom 


The    CONTENTS  of  the   CHAPTERS 
of  the    THIRD     PART. 

CHAP.    1. 

JJT/'HAT  Fakh  and  Believing  is. 

CHAP.    II. 

Of  the  Original  of  Faith :  And  why  Faith  and  Doubting  dwell  together. 

*  B  b  2 


13  The    C  O  N  T  E  N  T  S. 

CHAP.    III. 

Whence  Gced  and  Evil,  Love  and  Wrath,  Life  and  Death,  Joy  and  Sorrow,  proceed ;  ani 
how  the  Wonders  of  Nature  appear  in  the  Free-will  of  God  j  -without  the  Free  will  of 
Cod's  mingling  with  the  Wonders  of  Nature. 

CHAP.    IV. 

How  Men  muß  live  to  attain  the  liberty  of  God:  and  hoza  the  Image  of  God  comes  to  be  dc- 
llroyed ;  Jlfo  of  the  State  and  Condition  of  the  wicked  after  the  deceafe  of  the  Body. 

CHAP.    V. 

Why  the  wicked  convert  not :  What  the  fever efi  and  ßarpeß  thing  in  Converßon  is :  Of  the 
falfe  Shepherds :  Of  the  Tree  of  Faith  :  How  men  muß  enter  into  the  Kingdom  of  God : 
Of  the  breaking  of  the  Kingdom  of  Lucifer  :  Of  the  three  Forms  of  Life ;  and  what  ^t 
have  inherited  from  Adam  and  Chrifi. 

CHAP.     VI. 

What  Lufl:  can  do :  How  we  are  fallen  in  Adam,  and  regenerated  again  in  Chriß :  And  how 
it  is  no  light  thing  to  be  a  right  Chrißian, 

CHAP.    VII. 

To  what  End  this  world  and  all  Beings  are  Created  ;  Alfo  concerning  the  two  Eternal  Myße- 
ries :  Of  the  Mighty  ftrife  in  Alan  concerning  the  Image  ;  and  zvherein  the  Tree  of  Chrißian 
Faith  ßands,  grows,  and  bears  fruit. 

CHAP.     VIII. 

In  what  munn^x  God  forgives  ßns,  and  how  Man  becomes  a  child  of  God, 


THE 


TREATISE 


O  F    T  H  E 


INCARNATION. 


Pa  R  T  I.  Of  the  Incarnation  of  Jefus  Chrifl,  the  Son  of  God ;  that 
is,  concerning  the  Virgin  Mary^  what  fhe  Was  from  her  Ori- 
ginal, and  what  kind  of  Mother  fhe  came  to  be  in  the  Concep- 
tion of  her  Son  Jefus  Chriß  j  and  how  the  Eternal  Word  is 
become  Man. 

The  Firft  Chapter. 

TVhy  the  hicarnation  of  Jefus  Chrift  has  not  hitherto  been  rightly 
u?tderßood.  Alfo  of  the  two  Eternal  Principles^  and  of  the 
Temporary  Principle. 

I-  F')5()^)^?^"^  HEN  Chrifl:  afked  his  Difciples,  '  Whom  do  the  people  fay  that  the  Sm  »Mat;  16.  i  j« 
'^ji        ^)8(     of  Man  is?  ^ä^)- anfwered,   °  Some  fay  thou  art  Elijah,  fome,  that  thou  b 
M      w      ^     ßr/  John  the  Baptiß,  or  one  of  the  Prophets. 

Q^         5^0         1.  "  He  aßcd  them,  and  faid.  Whom  fay  ye  then  that  I  am  ?  c 

^www^^         '  ■  ''  ■^■'"'^'^  Peter  anfwered  him.  Thou  art  Chriß  the  Sen  of  the  living  <i 
Cjod. 

4.  '  Afid  he  anfivered  them,  andfaid.  Of  a  Truth,  Fkß  and  Blood  has  not  re-veakd  it  unto  » 
thee,  hut  my  Father  in  Heaven  :  '  And  upon  this,  he  made  known  unto  them  his  Suffering,  ' 
Dying,  and  RcfurreSlion. 

5.  To  fignify,  that  felf-reafon,  in  the  wit  and  wifdom  of  this  world,  could  not  in  its 
<mn  Reafon  know  nor  apprehend  this  Perfon,  who  was  both  God  and  Man. 


14  TFhy  the  Incarnation^   ^c.  Part  I. 

6.  But  he  would  for  the  mofl:  part  be  rightly  known,  only  by  thofe  that  would  wholly 
yield  u^  themfelves  to  him,  and  for  his  name-fake  y/^jf^r  the  Crofs,  Tribulation,  and 

Perfecution,  who  would  earnellly  cleave  to  him. 

7.  As  indeed  it  fo  came  to  pals  then  alio,  that  even  while  he  converfed  vifibly 
amongft  us  in  this  world,  he  was  lead  known  by  the  Wife  in  Reafon, 

8.  And  though  he  went  up  and  down  in  divine  Wonders,  doing  Miracles,  yet  outward 
Reafon  was  io  blind  and  void  of  underftanding,  that  thole  great  wonders  were,  by  the 
wifefl  in  the  Arts  and  Sciences  of  Reafon,  afcribed  to  the  Devil, 

9.  And  as  at  the  time  when  he  walked  vifibly  in  this  world,  he  remained  unknown  by 
the  wife  in  their  own  Reafon,  fo  he  ftill  remains  unknown  to  otitivard  Reafon. 

10.  ¥Tom.  hence  is  fo  much  contention,  difputation  and  ftrife  rifen  about  his  Perfon  ; 
in  that  outward  Reafon  fuppofes  //  can  reach,  fathom,  and  fearch  out  what  God  and 
Man- is,  and  how  God  and  iN'Ian  can  be  one  Perfon. 

1 1.  Which  ftrife  has  filled  the  circuit  and  face  of  the  Earth,  Self-Reafon  continually 
fuppofing  it  ha?,  found  and  gotten  the  Pearl  ;  withal  not  confidering  that  God's  Kingdom 
is  not  of  this  world,  and  that  FlelTi  and  Blood  cannot  know  or  apprehend  it. 

12.  Therefore  now  it  concerns  every  one,  that  will  _//)i?ß/^  or  teach  of  the  Divine  My- 
fterieF,  that  he  hath  the  fpirit  of  God,  and  knows  in  the  Light  of  God  thofe  Matters 
which  he  will  give  forth  for  true ;  and  not  fuck  or  draw  them  irom  his  own  Reafon  ;  and 
fo  wiihoul  divine  knowledge  run  upon  the  bare  Letter  in  his  opinion,  and  drag  the  Scrip- 
ture by  the  Hair  of  the  Head,  to  prove  it,   as  is  ufualty  done  by  Reafon. 

13.  From  this,  fo  exceeding  many  errors  are  rifen,  in  that  the  divine  knowledge  has 
been  fought  in  men's  own  Wit  and  Art ;  and  fo  men  are  drawn  from  the  truth  of  God  to 
their  own  Reafon  •,  fo  that  the  Incarnation  of  Chrill  has  been  accounted  a  Jhange  work 
and   thing. 

14.  Whereas,  yet  we  mull  all,  in  that  Incarnation,  be  born  of  God  again,  if  we  will 
ever  efcape  the  wrath  of  the  Eternal  Torment  or  'Nature. 

Iß.  But  feeing  it  is  a  familiar,  intimate,  and  native  innate  work  to  the  children  of  God, 
wherewith  they  fliould  exercife  themfelves  daily  and  hnirly,  and  Ihould  always  enter  into 
the  Incarnation  of  Chrift,  and  go  forth  from  the  earthly  Reafon,  and  fo  in  j^^  miferable 
life  muft  be  born  in  the  birth  and  Incarnation  of  Chrift,  if  they  intend  to  be  the  chil- 
dren of  God  in  Chrift. 

1 6.  I  have  therefore  undertaken  to  write  this  high  myftery,  according  to  my  know- 
ledge and  gifts,  for  a  memorial,  that  lb  I  may  have  caufe  alfo  heartily  to  hurefreßjcdiind 
quickened  with  my  Inmanuel. 

1  7.  Seeing  I  alio,  together  with  others,  the  children  of  God  and  Chrift,  ftand  in  this 
birth  ;  that  I  may  have  a  remembrancer,  and  fupport  or  ftay,  if  the  dark  earthly  Flefli 
and  Blood,  together  with  the  Devil's  Poifon,  ftiould  furprife  me,  or  prevail  over  me, 
and  ehfcure  and  darken  my  Image. 

18.  Therefore  I  have  undertaken  it  as  an  exercife  of  Faith,  whereby  my  Soul  may 
thus,  as  a  branch  or  twig  in  its  Tree  Jefus  Ch'iß,  quicken  itfelf  from,  his  Sap  and 
virtue. 

19.  And  that  not  with  wife  and  high  eloquence  of  Art,  or  from  the  Reafon  of  this 
world,  but  according  to  the  kncwkdgs  which  I  have  from  my  Tree  Chriß ;  that  my 
little  fprout  in  the  Tree  and  Life  of  God,  together  with  others,  may  grow  and  flou- 
rifti. 

20.  And  though  I  fearch  fublimely  and  deep.,  and  fliall  fee  it  down  very  clearly  ;  yet 
this  muft  be  laid  to  the  Reader,  that  "without  the  Spirit  of  God  it  will  be  a  Myftery  to 
him,  and  hidden  from  him. 

21.  Therefore  let  every  one  take  heed  how  he  judges,  that  he  fall  not  into  tlie 


Chap.  T.  Of  the  tiiooEter7ial  Principles^  ^e.  '5 

judgment  of  God,  and  be  captivated  by  his  own  Turha,  and  that  his  own  Realbn  caft 
him  not  down  headlong.     This  I  fay  out  of  good-will,  and  give  it  to  the  Reader  to 
.  ponder  of. 

28.  When  we  will  write  of  the  Incarnation,  and  Birth  of  JESUS  CHRIST,  the 
Son  of  God,  and  fpeak  rightly  of  them,  then  we  miift  confider  the  caufe^  and  what  it 
is  that  moved  God  to  become  Man,  feeing  he  needed  not  that  to  the  accomplifhment 
or  perfeftion  of  his  Being  or  Subftance. 

23.  Neither  can  we  by  any  means  fay,  that  his  own  Being  or  Subftance  has  altered 
itfelf  in  the  Incarnation. 

24.  For  God  is  unchangeable,  and  yet  is  become  what  he  was  not,  though  his  pro- 
perty  notwithftanding  remains  unaltered  :  that  v/hich  was  only  aimed  at,  was  the  falva- 
tion  oi  fallen  Man,  that  he  might  bring  him  into  Paradife  again. 

25.  And  here  we  are  to  confider  of  the  firft  Man,  how  he  was  before  his  fall, 
for  whofe  fake  the  Deity  has  moved  itfelf ;  which  ought  highly  to  be  confidered  by 
US  Men. 

26.  We  know  what  Mofes  faith.  That  ^  God  Created  man  according  to  his  ftmilitude,  in  «  GeneC  i. 
an  Image  of  or  according  to  him  ;   underftand  it  thus :  That  God,  who  is  a  Spirit,  beheld  ^^' J"- 
himfelf  in  an  Image,  as  in  a  fimilitude.  5-       '• 

27.  Neverthelefs  he  has  alfo  created  this  World,  that  fo  he  might  manifeft  the  Eter-  ''' 
nal  Nature  in  iubftantialicy,  alio  in  living  Creatures  and  Figures,   that  all  this  might 
be  a  Similitude   and  Out-birth  or  exprcfs  Image,  out  of  the  Eternal  Nature  of  the 
firft  Principle. 

28.  Which  Similitude,  before  the  time  of  the  world  flood  in  the  wifdom  of  God  as 

a  hidden  *■  Magia,  and  was  beheld  in  the  wifdom  by  the  Spirit  of  God.  1.  Or  DefirCi. 

29.  Who  in  the  time  of  the  beginning  of  this  world  moved  the  Eternal  Nature,  and 
opened  and  brought  forth  the  fimilitude  of  the  hidden  divine  world. 

30.  For  the  Fiery  world  flood  as  it  were  fwallowed  up  or  hidden  in  the  light  of  God ; 
in  that  the  light  of  the  Majefly  ruled  alone  in  itfelf.' 

31.  And  yet  we  muft  not  think  that  the  fiery  world  was  not  then  ;  it  was  then  ;  but 
it  fevered  itfelf  in,  or  into  its  own  Principle,  and  was  not  manifefied  in  the  Light  of 
God's  Majefly. 

32.  As  we  may  obferve  in  the  Fire  and  Light,  that  the  Fire  is  indeed  a  caufe  of 
the  Light,  and  yet  the  Light  dwells  in  the  Fire,  unapprehended  by  the  Fire,  and  bears 
or  has  another  fource  or  quality  than  the  Fire. 

33.  For  the  fire  is  fiercenefs  and  confumes,  and  the  light  is  mcekncfs  \  and  out  of 
ks  virtue  or  power,  comes  Subftantiality,  viz.  Water,  or  the  Sulphur  of  a  thing,  v/hich, 
the  Fire  attracts  into  itfelf,  and  ufcs  it  to  its  ftrength  and  life,  and  lb  is  an  eter- 
nal Band. 

34.  This  Fire  and  divine  Light,  ha^'«  each  flood  flill  in  itfelf  from  Eternity,  each 
ftanding  in  its  order,  in  its  own  principle,  and  having  neither  Ground  nor  Beginning. 

35.  For  the  Fire  has  in  itfelf,  for  its  fource  or  quality,  its  own  Form,  viz.   the  De— 
firing  •,    out  of  which,  and  in  which,  all   Forms   of  Nature  are  generated  -,    one   be- 
ing continually  a  caufe  of  the  other,   as  is  mentioned  cxprefsly  at  large  in  the  other 
writings. 

2,(>.  And  we  find  in  the  Light  of  Nature,  that  the  Fire,  in  its  own  Eflenccj  has  been 
as  in  an  aftringent  defirous  fource  or  quality,  a  darknefs  in  itfelf,  which^  in  the  Meek- 
nefs  of  God,  has  flood  as  it  were  fwallowed  up  •,  fo  that  it  has  not  been  qu.ilifying,  or 
producing  its  Qiiality,  but  Efientially  in  itfelf,  and  tiot  kindled. 

37.  And  though  it  has  as  it  were  burned,  yet  that  has  been  as  a  Principle  of  ics; 
fiVn^  in  icfelf  only  perceptible. 


1 6  Of  the  two  Eternal  Prmcipks^   &'c.  Part  I. 

38.  For  there  have  been  only  tivo  Principles  from  Eternity  ;  the  one  in  Itfelf,  the  Fiery 
world  ;  the  other  alfo  in  itfelf,  the  Z.zg-^/-flaming  world. 

39.  And  yet  they  were  not  parted  aionder,  as  the  Fire  and  Light  are  not  parted  afun- 
der,   and  the  Light  dwells  in  the  Fire,  unapprehended  by  the  Fire. 

40.  And  thus  we  are  to  underltand  two  Spirits,  one  in  another,  w'z.  i.  One  fiery,  ac- 
cording to  the  Efltnce  of  the  aftringent  and  itcrn  Nature  out  of  the  hot  and  cold  ftern  EfTen- 
tial  Fire,  which  is  underrtood  to   be  God's  ivrath-jfirit  and  Iburce  or  quality,  and  be- 

F.xod.  20.  4.  longs  to  the  Father's  property,  according  to  which  he  calls  himlclf  an  angry  ■  jealous 
'' Heb.  12.29.  ^"^t  ä"d  ''  a  confuming  fire,  in  which  the  firfl:  Principle  is  underftood, 

41.  And  2.  The  oiher  a  Meek  Light -flaming  Spirit,  which  from  Eternity  conceives  its 
variation  or  tranfmutation  in  the  Center  of  the  Light ;  for  it  is  in  the  firft  Principle,  in 
the  Father's  Property,  a  Fiery  Spirit ;  and  in  the  fecond  Principle,  in  the  light,  a  meek 
light-flaming  fpirit,  and  is  only  one,  and  not  two-,  but  is  underllood  to  be  in  tzvo  fources 
or  qualities,  viz.  in  Fire  and  Light,  according  to  the  property  of  each  fource  or  qua- 
lity. 

42.  As  is  fufficiently  to  be  underftood  by  us,  in  every  outward  Fire,  v;herein  the 
Fire-iburce  or  qualiry  gives  a  wrathful  fierce  fpirit,  which  is  conßtining;  and  the  Iburce 
or  quality  of  the  light  gives  a  m.eek  amiable  /;'/r-Spirit,  and  yet  is  Originally  but  one 
Spirit. 

43.  In  lilie  m inner  we  are  to  conceive  of  the  Being  or  Subllance  of  Eternity,  viz. 
the  holy  Trinity,  w  hich  in  the  Light  we  apprehend  to  be  the  Deity  ;  and  in  the  Fire  to 
be  the  Eternal  'Nature  ;    as  is  fufficiently  cleared  in  the  other  writings. 

44.  For  the  Omnipotent  Spirit  of  God  with  both  the  Principles,  has  been  from  Eter- 
nity All  itfelf,  there  is  nothing  before  it  j  it  is  itfelf  the  Ground  or  Byfs,  and  the  Abyfs. 

45.  And  yet  the  Floly  Divine  Being  or  Subftance  is  efpecially  obferved  to  be  a 
Being  or  Subllance  of  its  iuv/,  in  itfelf,  and  dwells  without  or  beyond  the  fiery  or  firing 

!  GGTT.     Nature  and  property,  in  the  Light's  property,  and  is  called  '  GOD,  not  from  the  Fire's 
property,  but  from  the  Light's  property. 

46.  Though  indeed  both  properties  are  unfeparated,  as  we  may  underftand  by  this  world, 
■wherein  there  lies  a  h  dden  Fire  in  the  Deep  of  Nature,  and  hidden  in  all  beings  or  fub- 
Itances  and  things,  elfe  no  outward  fire  could  be  brought  forth. 

47.  'And  we  fee  that  the  Meeknefs  of  the  water  holds  that  hidden  fire  captive  in  it- 
felf, that  it  cannot  manifeft  itfelf;  for  it  is  as  it  were  fwallowed  up  in  the  Water,  and 
yet  is,  though  not  fubfhantially,  yet  effentially  ;  and  in  the  awakening  is  made  known, 
and  c'pirative  or  qualifying,  and  all  w^ere  a  Nullity  or  Nothing  and  an  /Jbyfs  without 
the  I'ire. 

48.  Ihus  we  underftand  alfo,  that  the  Third  Principle,  viz.  the  fource  or  quality, 
2nd  the  Spirit  of  this  world  ftood,  from  Eternity,  hidden  in  the  Nature  of  the  Father's 
property,  and  was  known  by  the  Light-flaming  Holy  Spirit,  in  the  Holy  Magia,  viz. 
in  the  divine  wifdom,  in  the  Divin;  Tinclure. 

49.  For  the  fake  of  vchich,  the  Deity  has  moved  itfelf,  according  to  the  Nature  of 
ihcGenetrix,  and  generated  the  great  My  ftery,  wherein  then  ALL  lay,  whatfoever  the 
Eternal  Nature  v;as  able  to  do. 

50.  /\nd  it  has  been  only  a  Myßery  ;  and  has  not  been  as  a  Creature,  but  as  a 
CLnos,  (^uinteffcnce,  Mift,  or  Mixture  together, 

5!.  Wherein  the  wrathful  or  fierce  Nature  has  generated  a  dark  Mlft  or  Cloud; 
and  the  light- flaming  Nature,  in  its  property,  has  generated  the  Flame  in  the  Majefty, 
and  the  Mcckncfs  ;  which  has  been  the  Water-fource  or  quality,  and  the  caufe  of  the 
Divine  fubftautii'lity  from  Eternity. 

52.  And  it  is  only  Viitue  or  Power,  and  Spirit,  which  has  been  of  no  Similitude; 

and 


Chap.  I.  and  of  thcTejnporary.  ij 

and  there  are  no  footfteps  of  any  Thing  therein,  but  the  Spirit  of  God  in  a  twotbld 
fource,  quality  and  form,  viz.  a  hot  and  a  cold  ftcrn  /r^-fource,'  or  quality  ;  and  then 
a  Meek  /öw-lburce,  or  quality,  according  to  the  kind  of  the  Fire  and  of  the  Light. 

53.  Thefe  have,  as  a  Myftery,  gone  one  into  another,  and  yet  the  one  has  not  compre- 
hended the  other,  but  they  have  itood  as  it  were  in  two  Principles. 

54.  Wherein  then  the  Aftringency,  viz.  the  Father  of  Nature,  has  continually  com- 
prehended or  compacted  the  Subftantiality  in  the  Myftery  i  where  then  it  has  formed 
itfelf  as  it  were  into  an  Image.,  and  yet  has  been  no  Image,  but  as  a  Shadow  of  an 
Image. 

c,^.  All  this  in  the  myftery  has  thus  indeed  continually  had  an  Eternal  beginning., 
of  which  a  man  cannot  foy,  that  there  is  any  thing,  which  has  not  had  its  figure  as  a 
Shadow  in  the  great  Eternal  Magia. 

c,6.  But  it  had  no  Being  or  Subflance,  but  a  fpiritual  or  divine  Scene  or  fport  one 
in  another,  and  is  the  Magia  of  the  great  Wonders  of  God,  whence  there  is  continu- 
ally what  was  Ttot,  or  where  there  was  nothing  but  only  an  Abyfs  ;  and  that  is  now,  in 
the  Nature  of  the  Fire  and  Light,  come  into  a  Ground. 

^y.  And  yet  it  is  out  of  or  from  Nothing,  but  only  out  of  the  Spirit  of  the  fource  or 
quality,  which  is  alfo  no  Being  or  Subflance,  but  a  fource  or  quality  which  generates  it- 
felf in  itfelf  in,  or  into  two  Properties,  and  alfo  feparates  itfelf  into  two  Principles. 

58.  It  has  no  "  feparator  or  maker,  but   is  itfelf  the  caufe,  as  is  particularly  men- 
tioned at  large  in  the  other  writings,  that  the  Abyfs  introduces  and  generates  itfelf  in-  "  Former  or 
to  a  Ground.  FalWoner. 

^^.  Thus  now  we  may  conceive  of  the  Creation  of  this  World,  as  alfo  of  the  Crea- 
tion of  Angels,  alfo  of  Man,  and  all  other  Creatures.  All  is  Created  out  of  the  great 
Myftery. 

60.  For  the  third  Principle  has  flood  before  God,  as  a  Magia ;  and  was  not,  or  has  not 
been  wholly  manifefted  or  revealed. 

61.  Alio  God  has  had  no  fimilitude,  wherein  he  could  difcover  his  own  Being  or  Sub- 
flance, but  only  the  ivifdom  that  has  been  his  longing  delight,  and  has  flood  in  his  will 
with  his  Being  or  Subflance,  as  a  great  wonder,  in  the  light-flaming  divine  Magia  of  the 
fpirit  of  God. 

62.  For  it  has  been  the  habitation  of  the  fpirit  of  God,  and  is  no  Genetrix,  but  tlie 
manifeflation  or  revelation  of  God,  a  virgin,  and  a  caufe  of  the  divine  fubftantiality. 

6^.  For  in  it  flood  the  light-fliaming  divine  TinUure  to  the  heart  of  God,  viz,  to 
the  word  of  life  of  the  Deity  i  and  it  has  been  the  revelation  or  manifeflation  of  the 
Holy  Trinity. 

64.  Not  that,  from  its  own  Ability  and  Produfllon,  it  manifefts  or  reveals  God;  but 
the  divine  Center  out  of  God's  heart,  or  being  and  fubftance,  manifefts  itfelf  in  it :  It 
is  a  Looking-Glafs  of  the  Deity. 

6^.  For  every  Looking-Glafs  ftandeth  ftill,  or  quiet  and  ßeady,  and  generates  no 
Image,  but  receives  the  Image :  and  thus  the  Virgin  of  wifdom  is  a  Looking-Glafs  of 
the  Deity,  wherein  the  fpirit  of  God  fees  itfelf,  as  alfo  all  wonders  of  the  Magia,  which 
with  the  creation  of  the  Third  Principle  are  come  into  Being  or  Subßancty  and  are  all 
created  out  of  the  great  Myftery. 

66.  And  this  Virgin  of  the  wifdom  of  God  flood  in  the  Myftery  ;  and  in  it  the  fpirit 
of  God  has  difcovered  the  formation  of  the  Creatures ;  for  it  is  the  ont-fpoken  or  exprefs 
Image  of  whatfoever  God  the  Father  has  fpoken  forth  out  of  his  Center  of  the  light- 
flaming  divine  Property,  out  of  the  Center  of  his  Heart,  out  of  the  word  of  the  Deity, 
by  his  Holy  Spirit. 

6-j.  It  ftands  before  the  Deity  as  a  Glance  or  Looking-Glafs,  wherein  tlie  Deity  fees 

*  C  c 


1 8  Of  the  two  Eternal  Principles.  Part  I. 

itfelf ;  and  In  it  flands  the  divine  Kingdom  of  Joy  of  the  divine  Will  and  Pleafure, 
viz.  the  great  -wonders  of  Eternity,  which  have  neither  beginning,  nor  end,  nor  number. 

68.  But  it  is  all  an  Eternal  Beginning,  and  an  Eternal  End,  and  is  together  as  it  were 
«  JVCE,      an  "  E  Y  E,  which  fees  where  there  is  nothing  in  the  Seeing  or  in  Sight :  but  the  feeing 

arifes  out  of  the  Eflcncc  of  the  Fire  and  Light. 

69.  Underftand  in  the  Fire's  Eflence,  the  Father^  Property,  and  the  firft  Principle  ; 
and  in  the  Light's  quality  or  fource  and  property,  the  Son's  Nature,  viz.  the  fecond 
Principle ;  and  the  driving  Spirit  out  of  both  properties,  underftand  to  be  the  fpirit 
of  God,  which  in  the  firft  Principle  is  fierce  or  wrathful,  ftern,  aftringent,  bitter,  cold, 
and  fiery,  and  is  the  driving  fpirit  in  the  Anger. 

70.  And  tlfcrefore  itreßs  not  in  the  fierce  Wrath  and  Anger,  but  is  thrufting  forth,  and 
blowing  forth  of  the  Eflential  fire,  in  that  it  unites  itfdif  again  in  the  Eflence  of  the- 
Fire  :  for  the  wrathftil  Efi'ences  draw  it  again  into  them  ;*  for  it  is  their  fource  or  qua- 
lity and  life,  and  yet  goes  in  the  kindled  fire  into  the  Light  forth  from  the  Father  into 
the  Son,  and  opens  the  fiery  Eflcnces  in  the  fource  or  quality  of  the  light. 

71.  Where  then  the  fiery  Eflences  in  the  great  defire  of  the  burning  Love,  and  the 
firft  ftern  fource  or  quality,  in  the  Light's  quality  or  fource,  are  not  known  ;  but  the 
fiercenefs  of  the  fire  is  only  thus  a  caufe  oi  the  light-flaming  Majcfty,  and  of  the  de- 
firing  Love. 

72.  And  thus  we  are  to  underftand  the  Being  or  Subßance  of  the  Deity,,  and  alfo 
the  Eternal  Nature  -,  and  we  underftand  always  the  Divine  Being  or  Subftance,  in  the 
light  of  the  Majefty  ;  for  the  meek  light  makes  the  ftern  nature  of  the  Father  meek, 
lovely,  and  merciful. 

73.  And  is  called  the  Father  of  Mercy,  according  to  his  heart  or  Son  ;  for  the  Pro* 
perty  of  the  Father  ftands  in  the  Nature  of  Fire  and  Light,  and  is  himfelf  the  Being  of 
all  Beings,  or  Subftance  of  all  Subftances. 

74.  He  is  the  Myfs  and  the  Byfs  or  ground,  and  parts  himfelf  in  the  Eternal  Birth 
mtoThree  Properties,  as  into  Three  Perfons  •,  alfo  into  Three  Principles. 

75.  Whereas  yet  in  the  Eternity,  there  are  but  Tivo  in  Being  or  Subßance,  and  th« 
Third  is  as  a  Looking-Glafs  of  the  firft  Two  -,  out  of  which  this  world,  as  a  compre- 
henfible  or  palpable  Being  or  Subftance,  is  created  in  a  Beginning  and  End. 

The  Second  Chapter. 

0/  the  Revelation  or  Mcmifeßation  of  the  Myflery  :  Honjo  out  of  the. 
Eternal  Spiritual  Myflery^  the  TQUv^ovsiYy  Myflery  is ßown  fortk 

I.  F^e?i^S,sK^  E  E  I  N  G  then  there  has  thus  been  a  Myftery  from  Eternity ;  there- 
%     ,  jj,  ,'  '^  foie  now  its  maniteftation,  or  revelation  is  to  be  confidered  ;    for  we 
^    ^  o  f    ^  cm  fpeak  no  oth?rwife  of  the  Eternity,  than  as,  of  a  Spirit. 
^    ^  ^^  2.  For  it  has  all  been  only  a  Spirit,  and  yet  from  Eternity  has  ge- 

^  ^  nerated  itfeif  into  Being  or  Subßance,  and  that  through  Defiring  and' 

v^cfjav^S^j^  Longing. 

3.  Neither  can  it  be  faid  at  all,  that  in  the  Eternity  there  has  mi  beca 

Being  or  Subftance  j   for  no  Fire  fubfifts  without  Being  or  Subftance. 


Chap.  2."  Of  the  Manifeßation  of  the  Myßery*  19 

4.  Alfo  there  is  no  Meeknefs  without  the  Generating  of  Being  or  Sulßame  -,  for  tiic 
Meeknefs  generates  Water,  and  the  Fire  Iwallows  up  the  water,  and  makes  it  in  itfelf, 
one  part  Heaven  and  Firmament,  and  the  other  part  Sulphur. 

5.  In  which  the  fire  Spirit,  by  its  Eflential  wlieel,  makes  a  Mercury,  and  furtlier 
awakens  the  Fulcan  ;  that  is,  ftrikes  up  the  Fire,  that  lb  the  Third  Spirit,  viz.  the  Airy 
becomes  generated. 

6.  Where  then  the  noble  'tinEliire  ftands  in  the  Midft,  as  a  "  Glance  with  the  Colours,  °  Tranfpa- 
and  originally  arifes  out  of  the  Wifdom  of  God.  ^•"'■'^y  "f  ^e- 

7.  For  the  Colours  arife  from  the  fource  or  quality  :  Every  Colour  flands  with  its  Sub-    ^''^"^"• 
ftantiality,  in  the  meeknefs  of  the  quality  or  fource  of  the  water,  excepting  the  Blacky 

which  does  not  fo,  that  has  its  Original  out  of  the  harfl)  aftringent  fiercen«fs ;   ''  they  all  ■  The  Forms 
receive  their  colours  from  the  fource  or  quality.  of  Nature. 

8.  Thus  now  every  fonn  longs  after  the  other,  and  from  the  Defirous  Longing  every 
form  is  impregnated  from  the  other;  and  the  one  brings  the  other  to  Being  or  Snbfla7ice\ 
fo  that  the  Eternity  ftands  in  a  perpetual  enduring  Magia,  wherein  Nature  ftands  in  a 
fprouting,  fpringing,  and  wreftiing  •,  and  the  fire  confumcs  that,  and  affords  or  gives  it 
alfo,  and  fo,  is  an  Eternal  Band. 

9.  Only  the  light  of  the  Majefty,  and  Trinity  of  God,  Is  wubangeahk :  for  the  Fire 
cannot  comprehend  it ;   and  it  dwells  Free  in  itfelf. 

10.  And  yet  it  is  perceptible  and  known  to  Us,  that  the  light  of  the  Love  is  de- 
firous, viz.  of  the  wonders  and  figures  in  the  wifdom. 

11.  In  which  defiring,  this  world,  as  a  Model,  has  been  known  from  Eternity  in  the 
•wiidom,  in  the  Deep  hidden  Magia  of  God  ;  for  the  Defiring  of  the  Love  fearches  into 
or  predominates  in  the  Ground,  or  Byfs,  and  Abyfs. 

12.  Therein  has  alfo,  from  Eternity,  the  Defire  of  the  fierce  wrath  and  harfh  ftern 
fource  or  quality,  in  the  Father's  Nature  and  Property,  together  mingled  itfelf. 

i:?.  And  fo  the  Image  of  Angels  and  Men  have  been  from  Eternity  difcovered  in 
the  Divine  properly  in  God's  wifdom  •,  as  alfo,  in  the  property  of  the^^r^^  wrath,  the  Devil 
has  been,  but  not  in  the  holy  Light-flaming  property. 

14.  But  yet  in  no  Itmge,  or  Bc\ng  .^nd  StiLjiance,  but  in  the  Way  or  Manner,  as  in 
a  deep  fenfe,  a  tliought  darts  up,  and  is  brought  before  its  own  Looking-Glafs  of  the 

Aliud ;  where  in  the  Mind  often  a  thing  appears,  '  that  is  not  in  Being  or  Subftance.       t  Or  that 

15.  Thus  have  the  tvro  Geneirixes,  viz.  the  fierce  wrath  in  the  fire,    and  alfo  the  comes  not 
Love  in  the  Meeknefs  or  Light,  fet  their  Model  ''  in  the  wifdom.  to  Being  or 

16.  Where  then  the  Heart  of  God  in  the  Love  has  longed  to  Create  this  Model  fQ^^"'^^^^ 
into  an  Angelical  Image,  out  of  the  Divine  fubftantiality,  that  it  fhould  be  a  Similitude 

and  Image  of  the  Deity,  and  fhould  dwell  In  the  wifdom  of  God,  to  fulfill  the  longing 
of  the  Deity,  and  to  the  Eternal  rejoicing  of  the  Divine  Kingdom  of  Joy. 

1 7.  And  now  we  are  to  conceive  or  apprehend  of  the  Word  Fiat,  that  it  has  com- 
prifed  or  catched  this,  and  brought  it  into  a  Subftance  and  Corporeal  Being. :  for  the 
will  to  this  Image  has  exifted  out  of  the  Father,  out  of  the  Father's  property  in  the: 
■word  or  heart  of  God  from  Eternity,  as  a  defirous  will  to  the  Creature,  and  to  the  Ma- 
nifeftation  of  the  Deity. 

18.  But  feeing  it  had  not  moved  itfelf  from  Eternity,  till  at  the  Creation  of  the  An- 
gels, therefore  there  was  no  Creation  performed,  till  the  Creation  of  the  Angels. 

19.  But  the  Ground  and  Ca^fe  thereof,  we  are  not  to  know,  and  God  has  referved  it 
to  his  own  Power  and  Might,  how  it  came  to  pafs,  that  God  has  once  moved  himfelf  j 
feeing,  or  notwithftanding,  he  is  an  unchangeable  God :  and  we  fhall  here  fearch  m 
further,  for  this  troubles  us. 

20.  Only  of  the  Creation  we  have  ability  to  fpeak,  for  it  Is  a  Work  in  the  Being  or 

*  Cc  2 


go  Of  the  Manifeßation  of  the  Myflery.  Paftl. 

Subftance  of  God  :  and  we  underftand  that  the  Will  of  the  Word,  or  Heart  of  God, 
comprehended  or  comprifed  the  aftringent  Fiat  in  the  Center  of  the  Father's  Nature,  to- 
gether with  the  Seven  Spirits  and  Forms  of  the  Eternal  Nature,  and  that  in  the  Form 
a:id  Manner  of  the  Thrones. 

2 1.  Where  then  the  harih  Fiat  flood,  not  as  a  Maker,  but  as  a  Creator  in  the  property 

'  ^'i~.  of  each  Eflence,  '  all  in  the  Great  Wonders  of  the  Wifdom. 

»  Or  na'.urc.        22.  As  the  Figures  v/crc  from  Eternity  difcovered  in  the  "  Wifdom,  fo  they  now  be- 
came comprehended  by  the  Fiat,  in  the  Will-Spirit  of  God. 

23.  N^ot  out  of  ftrange  Matter,  but  out  of  God's  ElTences,  out  of  the  Father's  Na- 
ture, and  became  introduced  by  God's  Will-Spirit  into  the  light  of  the  Majefty. 

24.  Where  then  they  were  Children,  and  not  ftrange  guefts ;  generated  and  created  out 
of  the  Father's  Nature  and  Property,  and  their  will-fpirit  was  inclined  or  direfted  into 
the  Son's  Nature  and  Property. 

25.  They  could  and  ß:)ould  Eat  of  God's  love-fubftantiality,  in  the  Light  of  the  Ma- 
jefty ;  where  then  their  fierce  wrathful  property  out  of  the  Father's  Nature  became  changed- 
into  Love  and  Joy. 

26.  And  that  they  all  did,  befides  or  except  one  Throne  and  Kingdom,  and  that 
turned  itfelf  away  from  the  light  of  Love,  and  would  rule  and  domineer  in  the  ßern 
Nature  of  the  Fire,   above  God's    meeknefs  and  love. 

27.  And  was  therefore  driven  out  from  the  Father's  Property,  from  its  own  Creaturely 
Place,  into  the  Eternal  Darknefs,  into  the  Abyfs  of  the  ftern  Fiat,  and  there  muft  ftand 
in  its  oivn  Eternity  j  and  thus  the  fierce  wrath  of  the  Eternal  Nature  is  here  alfo  filled. 

28.  But  yet  we  are  not  to  think,  that  King  Lucifer  alfo  could  not  have  flood  :  He 
»  Or  belon'-.  had  the  light  of  the  Majefty  "  for  himfelf,  as  well  as  the  other  Thrones  of  Angels  :  If 
ing  :o  him.     he  had  Imagined  thereinto,  or  according  to  it,  he  had  continued  an  Angel. 

29.  But  he  drew  himfelf  out  of  God's  Love  into  the  Anger,  and  lb  he  is  now  an 
Enemy  of  the  love  of  God,  and  of  all  the  Holy  Angels. 

30.  We  are  here  to  confider  further,  of  the  Enimititious  kindling  of  the  Extruded 
Spirits,  while  they  were  yet  in  the  Father's  property ;  how  they  with  their  Imagination 
kindled  the  Nature  of  the  fubftantiality,  fo  that  out  of  the  Heavenly  Subftantiality, 
Earth  and  Stones  are  come  to  be  :  and  the  meek  Spirit  of  the  water  is  come  to  be  a 
burning  Firmament  in  the  fire's  fource  or  quality  -,  whereupon  the  Creation  of  this  world,, 
viz.  of  the  Third  Principle,  followed. 

31.  And  for  the  Place  of  this  World  there  was  another  Light  awakened,  viz.  the  SUN, 
that  fo  the  Devil's  pomp  might  be  withdrawn  from  him  ;  and  he  was  thruft  out,  and 
fhut  up  as  a  Prifoner  in  the  Darknefs,  between  the  Kingdom  of  God  and  of  this  world. 

32.  Where  then  in  this  world  he  hath  no  further  to  Rule,  but  only  in  the  Turba,  in 
the  fierce  wrath  and  anger  of  God  ;  where  that  is  awakened,  there  he  is  Executioner  \  and 
is  a  continual  Liar,  promoting  of  mifchief,  a  Betrayer  and  Cheater  of  the  Creatures. 

33.  He  turns  all  Good  into  Evil,  fo  far  as  he  is  permitted  room  to  do  it  •,  whatfoever 
is  Terrible  and  Pompous,  there  he  Ihows  his  might,  and  willetb  continually  to  be  above 
God. 

54.  But  the  Heaven  which  is  Created  out  of  the  midft  of  the  Waters,  as  a  Meek 
V  cy:  Anger.  Firmament,  allays  his  Pomp,  fo  that  he  is  not  Chief  Great  Prince  in  this  world,  but  " 
I'rince.  Prince  of  wrath. 

35.  Now  when  the  Devil  v/as  thruft  out  of  his  Place,  this  Place  or  Throne  thereupon 
ftood  vfithoiit  its  Angelical  Hoft,  in  great  defire  and  longing  after  its  Prince  -,  but  he 
was  thruft  cut. 

36.  So  now  God  Created  for  it  another  Prince,  Adam  the  firft  Man,  who  was  alfo 
a  Throne-Prince  before  God  :  and  here  we  ai-e  rightly  to  confider  his  Creation,  as  alfo 
his  Fall  i  for  the  fake  of  xvhom,  the  Heart  of  God  moved  itfelf,  and  became  Man. 


I 

I 


/ 


Chap.  2.  Of  the  Manifeßation  of  the  Myßerv.  2i 

37.  It  is  not  fo  (light  or  trivial  a  thing  or  matter,  about  the  Creation  of  Man,  for  whote 
Fall  s  fake  God  became  Man,  that  he  might  Help  him  again. 

38.  So  alio  his  Fall  was  not  the  meer  Biting  of  an  Apple  :  alfo  his  Creation  was  not 
in  that  manner,  as  outward  Reafon  fuppofes,  which  underftands  the  firft  Adam  in  his 
Creation,  to  be  only  a  meer  Clod  of  Earth. 

39.  No,  my  dear  Mind,  God  is  not  become  Man  for  the  fake  of  a  Clod  of  Earth  : 
neither  was  the  matter  merely  one  difobedient  A(5t,  for  which  God  was  fo  enraged,  that, 
his  wrath  could  not  be  pacified,  except  it  be  revenged  on  the  Son  of  God,  and  flay  him. 

40.  To  Us  Men  indeed,  fince  the  loßng  of  our  Paradilical  Image,  this  Myftery  has  con- 
tinued hidden,  except  to  fame  who  have  attained  the  Heavenly  Myftery  again  :  to  them 
fomewhat  thereof  has  been  opened,  according  to  the  Irr^iard  Man. 

41 .  For  in  Adam  we  are.dead  as  to  Paradile,  and  muft  Sprout  and  Grow  again,  through 
Death  and  the  Corruption  of  the  Body,  into  Paradife,  as  into  another  world,  in  the  life 
of  God,  into  the  Heavenly  Subftantialicy  and  Corporeity. 

42.  And  though  it  be  lb  in  fome,  that  they  attain  the  Subftantiality  of  God,  viz. 
Chrift's  Body,  again,  on  the  foul  -,  yet  the  Periflied  Earthly  Adam  has  covered  the  Holy 
and  Pure  Myftery,  fo  that  the  Great  fecret  Myftery  has  continued  hidden  to  Reafon. 

43.  For  God  dwells  not  in  this  world  in  the  Outward  Principle,  but  in  the  Inward : 
he  dwells  indeed  in  the  Place  of  this  world,  but  this  world  apprehends  him  not :  how 
then  will  the  Earthly  Man  apprehend  the  fecret  Myfteries  of  God  ? 

44.  And  if  a  Man  apprehends  them,  he  apprehends  them  according  to  xht  Inward 
Man.,  which  is  born  of  God  again. 

45.  But  feeing  the  Divine  Myftery  will  now  more  and  more  henceforth  be  laid  lb 
wholly  open,  and  be  fo  very  perceptibly  given  to  Man,  that  he  v/ill  very  clearly  appre- 
hend the  hidden  fecret,  therefore  it  ought  by  him  to  be  well  confidered  what  it  fignifies ; 
even  the  Harvefl  of  this  world,  for  the  Beginning  has  found  the  End,  and  the  Middle 
is  fet  into  the  kparation. 

46.  Let  this  be  told  to  you,  ye  Children,  who  would  inherit  the  Kingdom  ^f  God  : 
there  is  a  time  of  great  earneftnels  or  feverity  at  Hand  :  The  Floor  fhall  be  purged.  Evil 
and  Good  fhall  be  feparated  one  from  another :  The  Day  Dawneth,  this  is  highly  known. 

47.  When  wc  will  fpeak  of  Man,  and  rightly  underftand  out  of  what  he  is  made, 
we  muft  confider  of  the  Deity,  together  with  the  Being  of  All  Beings,  or  Subftance  of 
all  Subftances  •,  for  Man  was  created  according  to  the  fimiUtude  of  God,  out  of  all  the 
Three  Principles  j  a  total  Image  and  Similitude,  according  to  all  Beings  or  Subftances. 

48.  He  muft  not  be  an  Image  of  this  v/orld  only  ;  for  this  world's  Image  is  Befljal ; 
and  for  the  fake  of  no  Beftial  Image,  is  God  become  Man. 

49.  For  neither  did  God  create  Man  to  live  tlius  in  a  Beftial  Property,  as  we  now 
live  in  after  the  Fall,  but  in  the  Paradifical,  in  the  Eternal  Life. 

50.  Man  had  no  fuch  beftial  Flefti,  but  heavenly  Fledi ;  but  in  the  Fall  ^  it  became  ^  His  Fkili. 
earthly  and  beftial. 

51.  Neither  are  we  to  underftand  it  in  fuch  a  fenfe,  that  he  had  nothing  of  this  world 
in  him  :  He  had  die  Kingdom  and  Dominion  of  this  world  in  him  ;  but  the  Four  Ele- 
ments ruled  not  in  him  i  but  the  Four  Elements  were  in  one,  and  the  Earthly  Dominion 
laid  hidden  in  hirn. 

52.  He  fhoiild  live  in  the  heavenly  Source  or  Quality  -,  and  though  all  was  fiirring 
in  him,  yet  he  ftiould  rule  v/ith  the  Heavenly  Source  or  Quality  of  the  fecond  Principle 
over  the  Earthly  •,  and  the  Kingdom,  and  the  Source  or  Qtiality  of  the  Stars  and  EJe- 
ments,  fliouid  be  under  the  Paradifical  Source  or  Quality.  .    & 

53.  No  i-ieat  nor  Froft,  no  Sicknefs,  nor  Mifliap  or  Mifchief,  alfo  no  Fear  fiiould  touch 
him  or  terrify  him,  hii  body  could  go  through  Earth  and  Stone,  uninterrupted  by  any  thing. 


2  2  Of  the  Manifcßatlon  of  the  Myßery.  Part  I. 

54.  For  that  would  be  m  Eternal  Man,  which  Earthlinefs  could  limit,  which  were 
thus  fragile. 

c^c^.  Therefore  we  fhould  rightly  confider  of  Man  :  It  is  not  Sophiftry  or  Opinion 
that  will  do  it,  but  knowing  and  underflanding  in  the  Spirit  of  God. 

56.  It  is  of  Necefllty  you  muft  be  born  again,  if  you  will  Jee  the  Kingdom  of  God 
again,  out  of  which  you  arc  departed. 

£)•].  Art -will  not  do  it;  but  God's  Spirit  ^  which  fets  open  the  Doors  of  Heaven  to 
the  Image  of  Man,  fo  that  he  can  fee  with  Three  Eyes. 

58.  For  Man  ftands  in  a  Threefold  Life^  if  fo  be  he  is  God's  Child  ;  if  not,  he  ftands 
only  in  a  Twofold  Life. 

ßg.  And  it  is  fufficiently  known  to  us,  that  Adam  is,  with  the  right  Holy  Image, 
which  was  the  fimilitude  according  to  the  holy  Trinity,  gone  forth  out  of  the  Divine 
Being  or  Subftance,  and  has  imagined  in  or  according  to  the  Earthlinefs,  and  has 
brought  the  earthly  Kingdom  into  the  divine  Image,  and  darkncd  or  obfcured  it,  and 
made  it  perifh,  whereupon  alfo  we  loft  our  Paradifical  Seeing. 

60.  Alfo  God  has  withdraicn  Paradife  from  Us.,  whereupon  we  became  then  weak,  faint, 
and  feeble;  and  inftantly  the  four  Elements,  together  with  the  Conftellations  or  Aßrum  in 
us,  became  ftrong  and  mighty,  fo  that  we  are  with  Adam  fallen  home  to  them, 

61.  'Vt'hich  alio  is  the  Caule  of  the  Wcnian^  that  God  divided  Ad:im,  when  he  could 
not  ftand,  and  parted  him  into  two  Tinftures,  viz.  according  to  the  Fire  and  Water, 
as  Ihall  be  mentioned  hereafter,  the  one  affording  foul,  the  other  fpirit. 

62.  And  after  the  Fall  Man  became  a  beftial  Being  or  Subftance,  who  muft  propa- 
gate after  a  beftial  property  or  kind  ;  and  then  the  Heaven  and  Paradife,  as  alfo  the 
Deity,  became  a  Myftery  to  Him. 

63.  Whereas  yet  the  Eternal  continued  in  Man,  viz.  the  Noble  foul,  but  covered 
with  an  Earthly  Garment,  and  darkened  and  infefted  with  the  earthly  fource  or  quality, 
and  poifoned  by  the  falfe  or  evil  Imagination  ;  fo  that  it  was  no  more  known  to  be 
God's  Child. 

64.  For  the  fake  of  which,  God  became  Man,  that  he  might  deliver  it  from  the 
Dark  Earthlinefs  again,  and  bring  it  again  into  Heavenly  Subßantiality,  in  Chrift's  Flefli 
and  Blood,  which  fills  the  Heaven, 

The  Third  Chapter. 

The  Gate  or  Opening  of  the  Creation  of  Man ;  a7id  of  the  Breathing 

in  of  the  Soul  and  of  the  Spirits 

W)^^^€^'^  L  T  H  O  U  G  H  this  has  been  cleared  enough  in  the  other  Writings, 

yet  becaufe  every  one  has  them  not  ready  at  hand,  therefore  it  is 

neceflary  to  fet  down  a  brief  recital,  or  round  defcription  of  the 

A     ^^    Creation  of  Man  ;  whereby  Chrift's  Incarnation  may  be  the  better 

^m^irs      ^   underftood  afterward. 

^^^n^CcJ^^       ^-  ^^'^  ^^"^  ^^^  '^^■^^  ^^  ^^^  Pearl,  which  continually  more  and 

Ji'^^J^^jH  ^Qj.g  happens,  and  comes  to  be  given  and  opened  to  Man  in  hk- 

feeking;  which  is  a /»^«/«r  Joy  tome,  thus  to  delight  myfelf  with  God. 


Chap.  3.  1*h&  Gate  of  the  Creation  of  Man,  23 

3.  The  Creation  of  Man  is  efFe<5ted  or  performed  in  all  the  Three  Principles,  viz. 
in  the  Father's  Eternal  Nature  and  Property  ■■,  and  in  the  Son's  Eternal  Nature  and 
Property  ;  and  in  this  world's  Nature  and  Property. 

4.  And  into  the  Man,  which  the  word  Fiat  Created,  was  the  Threefold  Spirit y  out  of 
the  Three  Principles  and  fources  or  qualities,  breathed  in  to  be  his  life  ;  viz.  he  was 
Created  by  a  Threefold  Fiat :  underftand  the  Corporeity  or  Subftantiality  ;  and  the  will 
of  the  Heart  of  God  introduced  the  Spirit  into  him,  according  to  all  the  Three  Prin- 
ciples :  underftand  it  as  follows. 

5.  Man  was  created  totally  after  the  fimilicude  of  God,  God  manifefted  himfelf  in 
the  Humanity  in  an  Image,  which  fhould  be  as  himfelf. 

6.  For  God  is  ALL;  and  All  is  proceeded  from  him  ;  and  yet  all  is  not  called 
God,  for  this  Reafon,  becaufe  all  is  not  Good. 

7.  For  as  far  as' concerns  the  Pure  Deity,  God  is  a  light-flaming  Spirit,  and  dwells 
in  Nothing,  but  only  in  himfelf-.  Nothing  is  like  him. 

8.  But  as  far  as  concerns  the  Property  of  Fire,  out  of  which  the  Light  is  generated, 
we  apprehend  that  the  Property  of  the  Fire  is  Nature,  which  is  a  Caufe  of  the  Life, 
moving,  and  of  the  Spirit ;  elfe  there  would  be  no  Spirit,  alfo  no  Light,  nor  Being  or 
Subftance,  but  an  Eternal  •  Stilinefs,  neither  Colour  nor  Virtue,  but  all  would  be  an  "  Vacuum, 
Abyfs  without  Being  or  Subftance.  void,  cefla- 

9.  Though  yet  the  light  of  the  Majefty  dwells  in  the  Abyfs,  and  is  not  apprehended  "°"'  P"!?" 
by  the  fiery  Nature  and  Property  ;  for  as  to  the  Fire  and  Light,  we  are  to  underftand  ^„^LT    ^' 
as  follows. 

10.  The  Fire  has  and  makes  a  terrible  and  confuming  fource  and  quality  or  torment:- 
now  in  the  fource  or  quality  and  torment,  there  is  a  linking  down  like  a  dying,  or  free 
yielding  up  itfelf 

11.  That  free  yielding  up  itfelf  falls  into  the  liberty,  without  or  beyond  the  fource 
or  quality,  or  torment,  as  '\?iX.oDeath  ;  and  yet  i.s  no  Death,  but  it  goes  a  degree  deeper 
down  into  itfelf,  and  becomes  free  from  the  fource  or  quality,  or  torment  of  the  fire's 
Anguifh  ;  and  yet  has  xhe  ßarpnefs  of  the  Fire,  yet  not  in  the  Anguilh,  but  in  "  the  i"  OrW. 
liberty. 

J  2.  And  then  the  Liberty  and  the  Abyfs  is  a  Life,  and  becomes  a  Light  in  itlelf ; 
for  it  gets  the  Flafh  of  the  Anguifh,  Source  or  Qiiality,  or  Torment,  and  becomes  de- 
firous,  viz.   of  the  Subftantiality. 

13.  And  the  Defiring  impregnates  itfelf  with  fubftantiality  out  of  the  Liberty  and 
Meekncfs :  For  in  that  the  Anguifh,  Source,  or  Quality,  or  Torment,  finks,  or  enters 
in,  it  rejoices,  that  it  is  free  from  the  Anguilli,  and  draws  the  Joy  into  itfelf,  and  goes 

with  its  will  out  from  itfelf,  which  is   the  Life  and  '  Spirit  of  Joy.  c  xj^g  fj^j 

14.  For  which,  here  we  had  need  of  an  Angel's,  Tongue  :   yet  hereby  we  will   olve  Spirit. 
to  the  Reader  th.it  loves  God,  a  fhort  Explanation  to  confider  of,   for  the  underftand- 

jng  of  the  Heavenly  Subftantiality. 

15.  For  in  God,  All  is  Power,  Spirit  and  Life  ;  but  whatfoever  is  Being  or  Sub- 
fiance,  that  is  ml  Spirit ;  but  that  which  finks  down  from  the  Fire,  as  into  Inability, 
that  is  Being  or  Subftance. 

]  6.  For  the  Spirit  riles  in  the  Fire,  but  it  feparates  itfelf  into  two  Sources  or  Qualities  \ 
as  one  into  the  Fire,  and  one  in  xhußnking  down  into  the  Liberty,  into  the  Light. 

17.  This  is  called  God ;  for  it  is  meek  and  lovely,  and  has  in  itfelf  the  Kingdom  of 
Joy  -,  and  the  Angelical  world  is  underftood  in  the  Liberty  of  the  SubftantiaJity. 

18.  Therefore  when  we  were  gone  out  from  the  Liberty  of  the  Angelical  Subftan- 
tiality, into  the  dark  fource  or  quality,  whofe  Abyfs  was  the  Fire,  then  there  was  7w 
Remedy,  unlefs  the  Light's  power  and  word,  as  a  word  of  Divine  Life,  became  a 


24-  T^^  Gate  of  the  Creation  of  Man,  Part  I. 

Man,  and  brought  us  out  of  the  darknefs,  through  the  fire-fource  or  quality,  through  the 
Death  in  the  Fire,  again  into  the  Z,/^^r A'  of  the  divine  Life,  into  the  divine  SubftantiaHty. 

19.  And  jf/-f/v/c/(?  muil  Chrift  die,   and  v/ith  the  foul-fpirit  go  through  the  Fire  of 

*  Kmt.  'the  Eternal  Nature,  viz.  through  *  Hell  and  the  fierce  wrath  of  the  fc  ternal  Nature, 

and  enter  into  the  Divine  SubftantiaHty  ;  and  break  open  a  way  for  our  fouls  through 
the  Death  and  Anger,  through  which  ive  may  with,  and  in  him,  enter  through  Death 
into  the  Eternal  Life. 

20.  But  concerning  the  divine  SubftantiaHty,  viz,  concerning  the  divine  Corporeity, 
we  are  to  underftand  as  follows. 

21.  We  underftand  that  the  Light  gives Meeknefs,  w'ä.  Love:  Now  the  fire's  angui Hi 
defires  Meeknefs,  that  it  may  quench  its  great  Thirft  ;  for  the  fire  is  defirous,  and  the 
Meeknefs  is  giving,  for  it  gives  itfelf. 

22.  Thus  in  the  defiring  of  Meeknefs,  comes  to  ht  fubfiance  or  Being,  viz.  a  fub- 

*  Wefenheit,    ftäntiäl  "  Eflentiality  :  which'  is  funk  down  from  the  fierce  \vrath,  which  gives  its  own 

Life  freely.,  and  that  is  Corporeity  ;  for  or  out  of  the  power  in  the  Meeknels  it  becomes 
fubftantial,  and  is,  by  the  Aftringency,  as  by  the  Eternal  Fiat.,  attrafted,  or  put  on  and 
•retained. 

23.  And  it  is  therefore  called  SubftantiaHty,  or  Corporeity  ;  becaufe  it  is  fiaik  down 
from  the  fire-fource  or  quality  and  fpirit,  and  is,  in  refpeft  of  the  fpirit,  as  mure  or  in- 
animate. Dead  and  Impotcyit  -,  whereas  yet,  it  is  an  Eßhitial  Life. 

24.  Underftand  us  right  thus :  When  God  created  the  Angels,  there  were  only  Two 
Principles  manifefted,  and  in -Being  or  Subftance  ;  viz.  that  in  the  Fire,  and  that  in  the 
Light ;  viz.  one  in  the  fierce  wrathful  SubftantiaHty,  in  the  ftern  aftringent  Fiat,  with 
the  forms  of  the  fire's  Nature. 

25.  And  then  that  in  the  Heavenly  fubftantiality,  out  of  the  Holy  Power,  with  the 
water-fource  or  quality  of  Meeknefs  of  the  Life  of  Joy  ;  in  which  the  divine  Sulphur, 
äs  in  the  Love  and  Meeknefs,  was  generated  •,  its  Fiat  was  God's  defiring  will. 

26.  Out  of  this  divine  SubftantiaHty,  viz.  out  of  God's  Nature,  the  Angels  as  Creatures 
were  created,  and  the  fource  or  quality  of  their  Spirit  and  Life  rifes  in  the  Fire. 

27.  For  without  Fire  no  Spirit  does  fubf.ß  ;  and  if  it  goes  out  of  the  Fire  into  the 
Light,  there  it  obtains  the  love-fource  or  quality,  and  the  fire  becomes  only  a  caufe  of 
its  Life  :  but  the  fire's  fiercenefs  comes  to  be  quenched  with  the  Love  in  the  Light. 

28.  'Qut  Lucifer  defpifed  this,  and  continued  in  the  Fire-Spirit,  and  fo  Elevated  him- 
felf  alfo,  and  kindled  the  fubftantiality  in  his  Place,  out  of  which  Earth  and  Stone  came 
to  be,  and  he  was  thruft  out  -,  and  fo  the  Third  Corporeity  and  the  Third  Principle 
began,  together  with  the  Kingdom  of  this  world. 

29.  So  when  the  Devil  was  thruft  out  into  the  Darknefs,  then  God  Created  another 
Image,  according  to  his  fimilitude,  in  this  Place. 

30.  But  if  it  muft  be  God's  fimilitude  according  to  all  the  Three  Principles ;  then 
muft  it  alfo  be  taken  out  of  all  the  Three,  and  out  of  all  Beings  or  Subftances  of  this 
place,  or  of  this  Deep,  as  far  as  the  Fiat  had,  with  Lucifer'%  Principality,  given  itfelf  into 
the  Ether  to  the  Creation. 

3 1 .  For  Man  came  in  the  fiead  of  Lucifer :  and  hence  rifes  alfo  the  Envy  of  the 
Devils,  that  they  cannot  allow  Man  that  Honour,  but  lead  him  continually  into  the  Evil 
way  of  perdition,  whereby  they  may  but  increafe  their  Kingdom  -,  and  they  do  it  as  zfpite 
againft  the  Meeknefs,  viz.  the  love  of  God,  fuppofing,  that  feeing  they  live  in  the 
fierce  ftrong  Might,  they  are  higher  than  the  Spirit  of  God  in  the  Love  and 
Meeknefs. 

32.  Underftand  it  thus:  God's  Will-Spirit,  viz.  the  Holy  Spirit,  has  comprifed 
jthe  Twofold  Fiat  in  two  Principles,  viz.  in  the  Ange.'lcäl  world,  the  inward,  and  in 

2  this 

I 


2  5 


Or  Ivl-üs; 


Ckap.  3»  'The  Gnte  of  the  Crmtlon  of  Man. 

this  outward  world,  the  outward,  and  created  P^^^ffS?"^"  ^«"/^^''"•las  a  W/.v? 

t     The    Mixture  or  Af^;;,     5 

perfon ;  for  he  fliould  be  an  Image  according  to  the  inward  and  outward  world,  but 

Ihould  with  the  inward  fource  or  quality  rule  over  the  outward :  Thus  he  ßiould  have 

been  the  fimilicude  of  God. 

33.  For  the  outward  Subftandality  htiHg  to  the  inward,  and  theParadife  grew  through 
the  Earth,  and  Man  in  this  world  upon  the  Face  of  the  Earth  was  in  Faradife  ;  for  Pa- 
radifical  fruit  grew  for  him,  till  the  Fall,  when  the  Lord  curfed  the  E^rth. 

34.  Then  Faradife  pafled  into  the  Myftery,  and  became  a  Myftery  or  bidden  fecrecy 
to  Man  -,  whereas  yet  if  he  is  born  of  God  again  according  to  the  inward  Man,  he  dwells 
in  Faradife,  but  according  to  the  outward,  he  dwells  in  this  world. 

35.  We  are  further  to  confider  the  Beginning  and  original  of  Man  thus  :  God  has  crea- 
ted his  Body  out  c^  the '  Matrix  of  the  Earth,  out  of  which  the  Earth  was  Created.       '  '^^'^  Quint- 

36.  All  was  together  one  in  another,  and  yet  parted  itfelf  into  Three  Principles  of  a  ^'^"1!^°'^ 
Threefold  Subftantiality  ;  and  yet  that  in  the  fierce  wrath  was  not  known. 

37.  Now,  if  Adam  had  continued  in  Innocence,  he  had  lived  ths  whole  time  of  this 
world  only  in  Two  Principles,  and  had  ruled  with  one  over  all ;  and  the  fierce  wrathful 
Kingdoin  had  not  been  known  or  manifeßed'm  Him,  though  indeed  he  had  it  in  him. 

38.  And  we  are  to  underftand  further,  that  Adam's  Body  was  created  out  of  the  In- 
ward Element,  wherein  the  Inward  Firmament  and  Heaven,  together  with  the  Heavenly 
Eflences  lie,  as  to  one  Part,  by  the  inward  Fiüt. 

■  39.  And,  as  the  other  Part,  he  was  created  by  the  outward  Fiat^  out  of  the  outward 
Four  Elements,  and  out  of  the  Conftellation  or  4ßrum  ;  for  in  the  Matrix  of  the  Earth, 
they  flood  one  among  another  :  The  Paradife  was  therein,  and  the  Body  was  created  alfa 
•in  Paradife. 

40.  Underftand  us  right :  He  had  divine  and  alfo  Earthly  Subßantiality  on  him,  but 
the  Earthly  was  impotent,  and  as  it  were  fwallowed  up  in  the  Divine, 

41.  The  Subftance  or  matter  out  of  which  the  Body  was  created,  was  a  Mafs  or 

lump  of  fire  and  water,  together  with  the  *  Eflences  of  both  thofe  principles,  although  »  Out^Tn» 
the  firft  alfo  lay  therein,  but  not  flirring.  fubftantial 

42.  Every  principle  Ihould  continue  in  its  feat,  and  Ihould  not  rp.ix,  even  as  is  done  *'°'''''"g 
-6n  God,  and  then  Man  were  a  Total  Image  according  to  God's  Being  or  Subftance.  ^'oviln\^ 

Of  the  Breathing-in  of  the  Soul^  and  of  the  Spirit, 

43.  The  Body  is  a  fimilitude  according  to  God's  fubftantiality  :  The  Soul  and  Spirit  arc 
e  fimilitude  according  to  the  Holy  Trinity. 

44.  God  gave  the  Body  his  fubftantiality  out  of  the  Three  Principlf^s ;  and  the  Spirit, 
together  with  the  Soul,  out  (^  the  fountain  of  the  Threefold  Spirit  of  the  All-exiftirig; 
All-fubftantial  Deity. 

45.  And  thus  we  are  to  underftand,  that  the  foul,  with  its  Image,  and  with  its  out- 
ward Spirit,  is  proceeded  out  of  the  Three  Principles,  and  breathed  and  introduced  intothc 

Body,  as  Mofes  witnefles,  "  God  breathed  into  Man  the  living  Breath  into  his  Nofiriis,  and  '<  €?»,  -.  •; 
fo  Man  became  a  living  foul. 

46.  But  now  the  Breath  and  Spirit  of  God  is  Threefold,  viz.  in  a  Threefold  Sour«: 
or  ^ality. 

47.  In  the  firft  Principle  it  is  a  fiery  Breath  and  Spirit,  which  is  the  true  caufe  of 
the  Life,  and  ftands  in  the  Father's  fource  or  quality,  viz,  in  the  Center  of  the  ficro*-. 
wrathful  Nature. 


2  6  Of  the  Breathing  in  of  the  Parti. 

48.  And  then  in  the  fecond  Principle  God's  Breath,  or  Spirit,  Is  the  %i'/-flaming 
love-lpinc,  viz.  the  true  Ipirit  ot  the  True  Deity,  which  is  called  God  the  Holy 
Ghoft. 

49.  And  in  the  Third  Principle,  as  in  the  fimilitude  of  God,  God's  breath  is  the  Air- 
'  rfal.  18. 10.  fpirit  upon  which  the  Holy  Ghoft  rides,  as  Dai'/Jlaith,  '  'The  Lord  ridsth  upon  the  -zaings 
"  ^en  '•  2.   üf  ihe  Irlfid:  and  Moßs  faith,  ''  The  Spirit  of  God  moved  upon  the  IVaters  ;  that  is,  upon 

the  Capfula,   or  Inclofure,  where  the  Air  riles. 

r,o.  Now  this  Threefold  Spirit  has  the  total  God,  out  of  all  the  Three  Principles, 
introduced  and  breathed-\n  into  the  Created  Image. 

51.  Viz.  Firft,  the  Fire-fpirit  he  has  introduced  into  him  from  vjithin,  and  not  at  the 
Noftrils,  but  in  the  Heart  in  the  Tivofold  TinSlure  of  the  inward  and  outward  blood  ;  al- 
though the  Outward  was  not  known  or  difcerned,  but  was  a  Myftery,  but  the  inward  was 
Itirring,  and  had  Two  TinSlures,  viz.   one  out  of  the  Fire,   and  one  out  of  the  Light. 

52.  This  Fire-fpirit  is  the  true  Eflential  foul.  For  it  has  the  Ceiiter  of  Nature  with  its 
four  forms  for  its  fiery  might  :  It  ftrikes  up  the  fire  itfelf,    and  itfelf  makes  the  wheel 

♦  The  Three   of  the  EJJences,  as  in  the  '  Second  and  "  Third  book  is  mentioned  at  large. 

Principles.  ß^.  And  thou  art  to  know,  that  the  Eflential  Soul's  fire  is  not  the  true  Image,  accord- 

f  i^'r^f^'^'^*^'  ^"o  ^'^  ^^^^  Deity  :  It  is  no  Image,  but  a  Magical  p&rpetu3.l  enduring  Fire. 

54.  It  has  had  no  Beginning  ;  alfo  it  will  have  no  End. 

ߧ.  And  underftand,  that  God  has  introduced  the  Eternal  beginninglefs  Fire,  which 
has  been  from  Eternity  in  itfelf  in  the  Eternal  Magia,  as  in  the  willing  of  God  in  the 
defiring  of  the  Eternal  Nature,  as  an  Eternal  Center  of  the  Genetrix ;  for  this  Image 
fliould  be  a  Similitude  of,  or  according  to  him. 

56.  And  fecondly,  in  like  manner  it  is  with  the  Eflential  foul's  fire,  the  holy  Spirit 
has  introduced  the  light- flaming  Love-fpirit  out  of  itfelf,  and  that  even  in  the  fecond 
Principle,  wherein  the  Deity  is  underfliood. 

ßj.  Not  in  the  Noftrils,  but  as  Fire  and  Light  hang  one  to  another,  and  are  One,  but 
in  txvo  fources  or  qualities  :  Thus  was  the  Good  Lovc-fpirit,  together  with  the  EflTential 
Fire-fpirit,   introduced  into  his  Heart. 

58.  And  each  fource  or  quality,  brought  its  own  Tirtolure  along  with  it  as  a  peculiar 
Life  of  its  own  ;  and  in  xhz  Love-tinBitre  the  right  true  Spirit  is  underftood  ;  which  is 
the  Image  of  God,  which  is  a  fimilitude  according  to  the  clear  true  Deity,  which  refpefts 
the  whole  Man  properly,  alfo  fills  the  whole  Man,  but  in  its  own  Principle. 

eg.  The  foul,  as  to  what  purely  belongs  to-  it,  is  a  Fire-eye,  ov  z  Fire-looking  G  la fs.,. 
wherein  the  Deity  has  manifefted  itfelf  according  to  the  firft  Principle,  viz.  according  to 
'  Nature,  for  it  is  a  Creature,  and  yet  created  in  no  fimilitude. 

60.  But  its  Image,  which  it  brings  forth  out  of  its  Fire-eye  into  the  Light,  that  is  the 
true  Image  or  Creature,  for  the  fake  of  which  God  became  Man,  and  introduced  it  again 

-  out  of  the  fierce  wratli  of  the  Eternal  Nature,  in  Ternarium  SanSJum,  into  the  Holy 
Ternary. 

61.  And  we  are  to  underftand  further  thus,  concerning  the  foul  and  its  Image  :  It  is 
indeed  together  a  Spirit ;  but  the  Soul  is  a  hungry  fire,  and  muft  have  fubftantiality,  elfe 
it  will  be  a  hungry  Dark  valley,  as  the  Devils  are  come  to  be  fuch. 

62.  Thus  the  foul  makes  Fire  and  Life;  and  the  meeknefs-of  the  Image  makes  Love 
and  \\tdi.vtx\\y  fnbßütitiality  ;  thus  the  foul's  fire,  becomes  meekened  and  fatiated  with 
Love. 

6^.  For  the  Image  has  water  out  of  God's  fountain,  which  flows  into  Eternal  life,  the 
fame  is  Love  and  Meeluiei's,  and  it  receives  that  out  of  the  Majefty  of  God,  as  is  to  be 
feen  in  a  kindled  Fire ;  that  the  fire  in  itfelf  is  a  fierce  wrathful"  fource  or  q^uality,  and 
^  3  • 


chap.  3.  Soul  and  Spirit.  27 

the  Light  is  a  meek  amiable  Source  and  Quality  -,  and  that  in  the  deep  of  this  world,  out 
of  Light  and  Air,  water  comes  to  be  ;  this  is  thus  alfo  in  a  fimilitude. 

64.  Thirdly,  God  has  in  like  manner,  at  once,  breathed  in  the  Spirit  of  this  world, 
with  the  füurce  or  quality  of  the  Stars  and  Elements,  i;z.  the  ^^/>,  into  Man,  into  his 
NoßrilSy  that  fliould  be  a  ruler  in  the  outward  Kingdom,  and  open  the  wonders  of  tJfc 
cutward  World  ;  to  which  End  alio  God  created  Man  in  the  outward  Life. 

6^.  But  the  Outward  Man  fhould  not  reach  into  the  image. 

66.  And  the  Image  of  God  fliould  not  lodge  the  outward  Spirit  in  itfelf,  and  fufFer 
that  to  rule  over  it. 

6y.  For  its  food  was  from  the  JVord  and  power  of  God  ;  and  the  outward  Body  had 
paradifical  food,  not  from  the  Sack  of  Worms,  for  it  had  not  that, 

68.  Alfo  he  had  neither  the  form  nor  fhape  of  Mafculine  or  Feminine,  for  he  was 
both  •,  and  had  both  TinUures^  viz.  of  the  foul,  and  of  the  Spirit  of  the  foul ;  of  the 
Fire,  and  of  the  Light. 

69..  And  he  fliould  have  generated  another  Man  out  of  himfelf  according  to  his  Simi- 
litude:  He  was  a  chafte  Virgin  in  otie  only  pure  Love  :  He  Ihould  have  loved  and  im- 
pregnated himfelf  through  the  Imagination  ;  and  fo  alfo  "  was  his  Propagation.  *  ^'' f"""'** 

70.  He  was  a  Lord  over  the  Stars  and  Elements,  a  fimilitude  oi  God  ;  as  God  dwells  ''  ' 
in  the  Stars  and  Elements,  and  they  apprehend  not  him  :  He  rules  over  ail :  Thus  was 

Man  created  alio. 

71.  The  Earthly  fource  was  not  wholly  ftirring  in  him  :  He  had  indeed  the  Air-fpirit, 
.  but  the  Heat  and  Cold  fliould   not  touch  him,  for  the  fubftantiality  of  God  prefl^ed 

through  all:  As  the  Paradife  prcflTed  and  fprouted  through  the  Earth  ;  fofprouted  the 
Heavenly  fubfl:antiality  in  the  outward  Being  or  Subftance  of  his  Body,  and  outward 
Spirit.  In  God,  that  was  very  pofllble,  which  to  us,  in  the  earthly  Life,  feemeth 
ftrange. 

72.  Fourthly,  Thus  Adam,  with  the  introducing  of  his  fair  Heavenly  Image  into  the 
fpirit  of  God,  has  together  received  the  Living  word  of  God,  which  was  the  food  of  his 
foul  and  image:  That  living  Word  was  furrounded vj'ith  the  divine  Virgin  of  wifdom. 

y^.  And  you  are  to  know,  that  the  foul's  Image  flood  in  the  Virgin-like  Image, 
which  was  difcovered  in  the  Deity  from  Eternity. 

74.  And  the  /)«r^  Image  of  Adam  was  out  of  the  wifdom  of  God,  for  God  would 
thus  behold  and  manifeft  himfelf  in  an  Image,  and  that  was  tht  fimilitude  according  to 
God;  underftand,  according  to  God's  Spirit;  according  to  the  Number  Three;  a 
Total  chaße  Image  like  the  Angels  of  God. 

75.  And  in  this  Image  Ada7n  was  the  child  of  God  ;  not  a  fimilitude  only,  but  a 
Child.  He  was,  I  fay,  born  of  God,  out  of  the  Being  of  all  Beings,  or  Subflrance  of  all 
Subfl:ances. 

76.  Thus  we  have  briefly  acquainted  you,  and  offered  to  your  underftanding,  vjiat 
kind  of  Image  Adam  was  before  his  Fall,  and  how  God  has  created  him  ;  for  the  better 
underftanding  why  God's  Word  is  become  Mao,  how  it  was  brc.ight  about,  aod  what; 
it  has  caufed,  or  produced  and  effcded. 


D  d  2 


2^  Of  the  Paradißcal  Life*  Parti. 

The  Fourth  Chapter. 

Of  the   Varad'ifical  Lifey    Bei?tgy  or  Suhflance^  a?id  Dominion: 
How  it  laould  have  been  if  Man  had  continued  in  Innocence. 

1.  /"^©©S«®**^  ANY  Objedions  has  the  Devil  framed,  whereby  he  would  excufe  him- 
S)*******®     felf,  faying,  God  has  created  him  thus  as  he  is,  whereas  his  Angelical 
@*    ^    *©     form  which  he  once  had,  always  convinces  him  that  he  is  a  Liar. 
^*  *^         2.  And  thus  he  always  does  to  the  poor  fallen  Man,  he  introduce» 

^*******@     always  the  Earthly  Kingdom  with  its  power  and  ability  into  him,  that 
k.®®@®  Ji{     ^^  ^^  "^'^y  ^^ivt  a  conftant  Looking-GIafs  before  him,  that  he  alfo  may 
,  blame  God,  as  if  he  had  created  him  earthly  and  evil. 

3.  But  he  leaves  out  the  beß,  viz.  Firft,  the  Paradife  in  which  Man  was  created  :  And 
«  Deut.  8.  3.  then.  Secondly,  God's  Omnipotence  -,  that '  Man  liveth  not  by  bread  only,  but  alfo  from 
Matih.  and    ^j^  Power  and  IVord  of^  God:  And  Thirdly,  that  Paradife,  with  its  fource  or  quality,  ruled 

*^"  '^'      over  the  Earthly  Quality. 

4.  He  fhows  Man  only  his  Bard  miferable  fleflily  Naked  form  or  Condition  ;.  but  the 
Form  or  Condition  in  Innocence,  wherein  Jdam  knew  not  that  he  was  naked,  he  covers- 
or  conceals  that  to  feduce  Man. 

5.  And  fo  he  would  have  this  very  much  concealed  from  us  poor  Children  of  Eve  % 
?  ©r  Carcafc.  and  though  the  Earthly  ■■  Sack  is  not  worthy  to  know  it,  yet  it  is  very  neceflary  for  our 

Minds  to  know  it. 

6.  So  it  is  alfo  necefi&ry  for  us  to  fly  to  the  True  Door-keepery  'who  has  the  Key  to  open 
It,  tepray  to  him,  and  yield  up  ourfelves  wholly  to  him,  defiring  him  that  he  will  yet 
vouchfafe  to  open  ta  us  the  Paradifical  Gate  in  the  Inward  Center  of  our  Image,  that  th« 
Paradifical  Light  might  fhine  to  us-  in  our  Minds,  that  fo  we  might  become  longing  to 
dwell  with  our  Immanuel  again,  with  the  Inward  and  New  Man  in  Paradife. 

7.  For,  without  this  Opening,  we  underftai>d  nothing  of  Paradife,  and  of  our  Image 
which  we  had  in  Innocence. 

8.  But  feeing  Chrift  the  Son  of  God  has  generated  us  again  to  the  Paradifical  Image, 
we  Ihould  not  be  fo  remifs  to  rely  upon  Art  and  earthly  Realbn  -,  for  fo  we  find  not  Para.- 
dife  and  Chrift,  who  muft  become  Man'in  us,  if  we  will  ever  fee  God  :  In  our  Reafon  it 
is  all  but  dead  and  blind. 

9.  We  muft  go  out  from  Reafon,  and  enter  into  the  Incarnation  of  Chrift,  and  then 
we  ftiall  be  taught  of  God  j  and  then  we  have  power  to  fpeak  of  God,  Paradife,  and  of 
riie  Kingdom  of  Heaven. 

10.  And  in  the  Earthly  Reafon,  which  only  proceeds  from  the  Conftellation  or  Aflrum, 
we  are  but  Fools  in  the  prefence  of  God,  if  we  will  fpeak  of  the  Heavenly  Myftery  ;  for 
we  fpeak  of  a  thing  which  we  have  wot  feen  or  known. 

1 1 .  But  even  a  Child  knows  its  Mother,  fo  alfo  every  one  that  is  born  of  God  again, 
knows  his  Mother,  not  with  earthly  Eyes,  but  with  divine,  with  the  Eyes  of  the  Mo- 
ther from  whom  he  is  born  :  This  we  prefent  to  the  true-hearted  Reader  to  confider 
what  he  is  to  do  ;  and  from  what  mind  and  apprehenfion,  or  underßanding,  we  will  write. 

12.  Reafon  of  the  outward  world  will  needs  hold,  that  God  created  Man  in  the  out- 
ward Dominion,  in  the  fource  or  quality  of  the  fiery  Stars  and  four  Ekments  j  but  if 
that  were  fo,  then  he  was  created  in  the  Jn^mß  and  Death, 


Chap.  4.  Of  the  Paradißcal  Life.  s^ 

13.  For  the  ftarry  Heaven  has  its  //>«//,  when  it  attains  that,  it  leaves  fte  Creature, 
of  which  it  was  a  leader ;  and  then  that  Dominion,  and  Being  or  Subftance  of  the  Crea- 
ture, paiTes  away,  which  was  fubjeSl  to  the  outward  Heaven. 

14.  And  we  fee  very  well  how  we  fall  away  and  die  when  the  outward  Heaven  with 
the  Elements  leaves  us ;  fo  that  even  a  Child  in  the  Mother's  womb  is  plainly  old  enough 
to  die,  oftentimes  alfo  it  perifhes  wiiile  it  is  yet  wilbout  Life,  and  in  the  Fiat  of  the  out- 
ward Dominion,  is  coming  to  be  a  Body  before  the  Center  of  Nature  llrikes  up  the  Fire 
of  the  foul. 

15.  And  thus  by /■/J<7/«'s  fall,  we  clearly  know  the  Dying  and  Death;  thzz  Jdamy 
as  foon  as  he  became  Earthly,  died  as  to  Paradife,  and  was  dead  to  the  Kingdom  of 
God  :  the  Regeneration  was  therefore  neceflary  for  us,  elfe  we  could  not  become  living 
again. 

16.  But  feeing  God  did  forbid  Adam  the  Earthly  fruit,  which  was  mixt,  not  to  touch 
it,  and  alfo  created  only  one  Man  with  Mafculine  and  Feminine  Properties,  with  both 
Tinäures,  as  of  the  Fire,  and  of  the  Liglit  in  the  Love,  and  brought  him  inftantly  into 
Paradife,  yea  he  "»vas  created  in  Paradife ;  therefore  we  cannot  give  way  to  Reafon, 
which,  by  the  Devil's  Infection  or  Infligation,  iaith,  that  Man  was  created  Earthly. 

17.  For  whatfoever  was  folely  created  from  the  earthly  Life,  or  from  the  Earthly 
fource  or  quality,  that  is  Beßial,  it  has  Beginning  and  End,  and  reaches  not  the  Eter- 
nity, for  it  is  not  out  of  the  Eternity. 

18.  And  that  now  which  is  not  out  of  the  Eternity,  that  is  tranfitory^  and  only  a 
Looking-Glafs,  wherein  the  eternal  Wifdom  has  beheld  itfelf  as  in  a  Figure  and  Simili- 
tude. 

19.  There  remains  nothing  of  it  elfe  hnt  zfiadow  without  fource  or  quality,  and 
being  or  fubftance  :  It  pafles  away  as  a  wind  which  has  raifed  itfelf,  and  then  lies  down 
again. 

20.  For  fucb  a  Creature's  fake,  the  word  of  God  is  not  become  Flefli  :  The  Eternal 
is  not  for  the  fake  of  the  Tranfitory  entered  into  the  tranfitory  fubftantiahty. 

2 1 .  Alfo  it  is  not  therefore  entered  into  the  Earthly,  that  it  would  raife  and  introduce 
the  Earthly  Tranfitory  into  the  Power  of  the  Majefty,  but  for  the  fake  of  that  which 
was  proceeded  out  of  the  Power  of  the  Majefty,  but  was  become  evil  and  earthly,  and 
as  it  -wtre  extiriguiß)ed  in  Death,  that  it  might  make  ic  living  again,  and  awaken  and  lift 
it  up  into  the  power  of  die  Majefty,  into  that  ftate  it  was  in  before  k  was  a  Creature. 

22.  And  we  are  to  uaderftand  otherwife  than  we  have  hitlierto  done  concernmg  Man, 
having  accounted  him  beftial :  Indeed  he  becatne  Befiial-,  according  to  the  property  of 
this  World,  when  he  died  in  Adam ;  from  thenceforward  he  lived  to  this  world,  and  not 
to  God. 

2^.  But  if  he  entered  with  his  will-fpirit  into  God,  then  the  will-fpirit  would  attain 
the  Noble  Image  again,  and  according  to  the  Image,  v^ould  live  in  God,  and  according 
to  the  Beftial  property,  would  live  to  this  world. 

24.  Thus  he  was  in  Death,  and  yet  was  living ;  and  therefore  God's  word  became 
Man,  that  it  might  unite  him  into  God  again,  that  he  might  be  totally  born  again  in 
God. 

25.  We  are  to  conceive  of  the  Paradifical  Image  thus :  We  fay,  and  apprehend,  that' 
Adam  was  created  goad^  pure,  and  immaculate  ;  as  were  alfo  Lucifer  and  his  Hofis. 

26.  He  had  pure  eyes,  and  that  Twofold  -,  for  he  had  both  Kingdoms  in  him,  viz, 
God's  Kingdom,  and  the  Kingdom  of  this  world. 

27.  But  as  God  is  Lord  over  all,  fo  Ihould  Man  alfo  in  the  power  of  God  be  Lord 
over  this  world  •,  for,  as  God  rules  in  all,  and  prefles  through  all,  imperceptibly  to  the 
Thi/tgy  fo^ouM  the.  hidden  divine  Man  preis  into  all,  and  fee  all. 


3-P  Of  the  Paradißcal  Life,  Part  I. 

•»  Man.  128.  Indeed  the  outward  '  was  in  the  Outward  ',  but  he  was  Lord  over  the  outward, 

'  '^^'orW-         it  was  under  him,  it  could  not  fubdue  him,  he  could  break  the  R.ocks  without  any  pre- 
judice to  him. 

29.  The  'Thii?ure  of  the  Earth  was  -ivbolly  known  to  him,  he  fliculd  have  found  out  all 
the  Wonders  of  the  Farth  ;  for  to  that  end  was  heaifo  created  in  the  outward,  that  he 
Ihould  msnifeft  in  Figures,  and  produce  into  work  what  was  feenin  the  eternal  Wifdom, 
for  he  had  the  Virgin  Wildom  7«  him, 

30.  Gold,  Silver,  and  precious  Metals,  are  indeed  alfo  out  of  the  Heavenly  Magia, 
thiis  inclofed  and  fhut  up  by,  or  with  the  kindling  :  They  are  another  thing  than  Eartli ; 
Man  loves  that  well,  and  ufes  it  for  his  maintenance  ;  bi.t  he  knows  not  its  ground  and 
original  :  It  is  not  in  vain  loved  by  the  Mind  :  It  has  a  high  Original,  if  we  would  con-' 
fider  of  it. 

31.  But  we  arejuftly  filent  of  it  ^^rf  ;  feeing  Man,  without  that,  loves  it  too  much, 
and  thereby  withdraws  himfelf  from  the  fpirit  ot  God. 

32.  One  fhonld  not  love  the  Body  more  than  the  Spirit,  for  the  Spirit  is  the  Life  :  This 
we  give  you  to  underitand  in  a  fimilitude,  and  are  filcnt  ot  the  Matter,  with  the  ground 
and  original  thereof. 

33.  But  know  this,  that  it  was  given  to  Man  for  his  fport  and  ornament,  he  had  it 
by  the  right  of  Nature  :  It  was  his  •,  underrtand  the  outward  Body's  j  for  the  outward 
Body,  with  its  TinSliire,  and  the  Metalline  Tindlure,   are  near  of  Kin. 

34.  But  when  the  Tin5lure  of  the  outward  body  was  dellroyed  by  the  Devil's  evil 
Longing,  then  the  Metalline  TiniJure  hid  iticlf  alfo  from  the  Humane,  and  became  an 
enemy  to  it  ;  for  it  is  purer  than  the  perifhcd  in  the  outward  Man. 

35.  Let  this  be  manifefted  to  you,  ye  Seekers  o{  the  Metalline  Tincture,  if  you  would 
find  the  Pbilofopher's  Stone,  then  apply  yourlelves  to  the  New  Birth  in  Chrift,  elfe  it  will 
be  hard  for  you  to  appreherid  it  •,  for  it  has  a  great  agreement  with  the  Heavenly  Subftan- 
tiality,'  which,  if  it  were  releafed  from  the  fierce  wrath,  would  be  very  well  feen. 

36.  Its  lufter  fignifies  fomewhat,  fo  that,  if  we  had  paradifical  eyes,  we  fhould  well 
apprehend  it :  The  Mind  fhows  it  us  indeed,  but  the  underftanding  and  full  knowledge 
is  dead  as  to  Faradife. 

37.  Therefore  feeing  we  ufe  that  noble  Thing  to  the  difhonour  of  God,  and  to  the 
deßraflicn  of  ourfelves,  not  to  honour  God  thereby,  and  to  enter  with  our  Spirit  into  the 
Spirit  of  God,  but  leave  the  Spirit,  and  cleave  to  the  Subftantiality  ;  there/ore  is  th^ 
Metalline  Tindure  become  a  Myftery,  for  we  are  become  flrangers  to  it. 

38.  Man  was  created,  that  he  fliould  be  a  Lord  of  the  Tincture,  and  it  was  fubjefted 
to  him,  and  he  became  its  fervant,  and  alfo  ftrange  to  it,  therefore  now  he  feeks  in  Gold, 
and  findeth  Earth, 

39.  Becaufe  he  forfook  the  Spirit,  and  went  with  his  Spirit  into  the  Subftantiality,  there- 
■fore  the  Subftantiality  has  captivated  him,  and  ftiut  him.  up  in  death;  lb  that,  as  the 
Tinäure  of  the  Earth  lies  fhut  up  in  the  fierce  wrath  till  the  Judgment  of  God,  fo  alfo 
the  fpirit  of  Man  lies  fhut  up  in  the  Anger,  unlefs  he  goes  forth,  and  ^f^fwifj  generated 
in  God. 

.40.  For  the  Devil  -would  be  chief  great  Prince,  with  his  fierce  wrath  in  his  heavenly 
•  fubftantiality,  therefore  it  was  fhut  up  from  him,  and  became  Earth  and  Stone,  fo  that  he 
is  not  Prince,   but  a  Captive  in  the  Anger,  and  the  fubftantiality  profits  not  him,  for  he 
is  Spirit. 

41.  He  contemns  the  Heavenly  Subftantiality,  and  kindles  the  Mother  of  Nature, 
r/z.  the   Aüringency  or  Fiat,  which  inftantly  made  all  palpable  and  corporeal,  which 
s-  Or  cor.crct-  "God's  Spirit '  created  or  compared  together, 
ci.  42.  And  yet  it  was  well  or  eafy  to  be  known  to  Man,  he  could  well  releafe  the  Tiniiure, 


Chap.  4.  Qf  the  Paradißcal  Life.  ^t 

and  bring  forth  the  Pearl  to  his  Sport  or  Scene  and  Joy,  and  to  the  Manifeftlon  of  God's 
Glory  and  Deeds  of  wonder,  if  he  had  continued  in  Innocence. 

43.  As  to  Man's  eating  and  drinking,  whereby  he  fhould  give  his  Fire  nourifliment 
and  fubftantiality,  it  was  thus  : 

44.  He  had  a  twofold  fire  in  him,  viz,  the  SouPsfire,  and  the  outward  fire  of  the  Sun 
and  ConfteJlations  or  Afinon  :  Now  every  fire  muft  have  Brimftone,  or  Beino-  and  Sub- 
ftance,  or  elfe  it  fubfifteth  net ;  that  is,  it  does  not  burn  ;  concerning  which  we  have  fuf- 
ficien:  underftanding  in  the  Divine  Being  or  Subftance,  what  the  nourifliment  of  Man 

45.  For,  as  is  mentioned  above,  the  foul's  fire  is  fed  with  God's  Love,  Meeknefs, 
and  Subftandalicy,  together  with  whatfoever  the  Word,  viz.  the  Divine  Center.,  brino-eth 
forth. 

46.  For  the  foul  is  out  of  the  eternal  Magic  Fire,  which  muft  alfo  have  Magic  food, 
viz.  by  or  with  tlie  Imagination. 

47.  If  it  has  God's  Image,  then  it  imagines  in  God's  Love,  in  the  divine  fubftantiality, 
and  eateth  of  God's  food,  of  the  food  of  the  Angels. 

4S.  But  if  not,  then  it  eateth  of  whatfoever  it  imagines  in,  or  of  wliatfoever  the  Ima- 
gination enters  into,  whether  it  be  of  the  earthly,  or  heliilh  fourcc  or  quality,  and  into 
that  Matrix  alfo  it  falls  ;  indeed  not  with  its  fubftancc,  but  is  filled  therewith,  and  that 
begins  to  qualify,  or  operate  in  itfelf,  as  poifon  does  in  the  fle:h.  T  Ilr. 

49.  AUb  it  is  fufiiciently  to  be  known  by  us  in  the  food  of  the  outward  Body  thus": 
The  outward  Man  was  indeed,  yet  he  was  as  it  were  Zirt//"  fwallowed  up  by  the  Inward 
the  Inward  ruled  throughout ;  and  thus  every  life  took  of  its  own  food : 

50.  yiz.  the  Image  ot  God,  or  the  Soul's  Spirit  and  Image  did  eat  of  the  Divine  hea- 
venly fubftantiality  ;  the  outward  Body  did  eat  of  the  Paradißcal  fruit  in  the  mouth,  and 
not  into  the  body;  for,  as  the  outward  body  ftood  half  fwallowed  up  in  the  inward,  fo 
was  alfo  the  fruit  of  Paradife. 

51.  The  divine  Subftantiality  fprouted  through  the  eartlily,  and  had  half  {v^z.\\o\ytd  up 
the  earthly  in  the  Paradifical  fruit,  fo  that  the  fruit  was  not  known  to  be  earthly  ;  and 
therefore  it  was  called  Paradife,  as  a  fprouting  through  the  Anger,  where  the  love  of  God 
fprouted  through  the  Anger,  and  bore  fruit,  as  the  Language  of  Nature  clearly  under- 
rtands  the  fame,  without  any  Explanation  or  far-fetched  Meaning. 

52.  And  thus  we  are  further  to  underftand,  how  God  dwells  in  this,  world,  and  the 
world  is  as  it  were  Iwallowed  up  in  him  ;  it  is  impotent  in  him,  and  he  Omnipotejit : 
Thus  was  Man  alfo,  and  thus  he  did  eat,  his  earthly  eating  was  heavenly, 

g3.  As  we  know  that  v;e  mufc  b;  born  again,  lb  the  Paradifical  fruit  was  born  a^aiii 
out  of  the  Anger  into  the  heavenly  eflentiality. 

54.  Of,  as  we  fee,  that  a  good  fweet  herb  grows  out  of  the  hitter  earth,  whjch  the 
Sun  qualifies,  or  caufes  to  be  otherwife!,  than  the  earth  had  qualified  orcaufed  to  ht ;  fo 
the  holy  man  qualified  the  Paradifical  fruit  in  his  mouth,,  lb  that  die  earthlinefs  waifwal- 
lewed  up  as  Nothing,  and  ftirred  not  Man  at  all.  ,      ,       . 

r^^.  Or,  as  we  know  that  the  Earth  iliall  at  the  End  be  fwallowed  up,  3114  be:  po  more 
a  *  palpable  body,  fo  was  alfo  Man's  outward  eating,  he  did  eat  t-ha-frilit  in  the  IV^uth,  *  ^"^'ste. 
and  needed  no  Teeth  for  that,  for  there  was  the  dividing  ot  the  fowen  ,-       ;,  .  oi-.y^-^, 

56.  There  were  tizo  Centers  of  the  power  in  Adumh  mouthj  e,ach  took;its  own-::'  The 

Earthly  was  changed  into  a  Heavenly  fource  or  quality  ;  as  we  know  that'  -we  ß:  all  be  '  i  Cor.  15« 
changed  as  to  our  Bodies,  and  be  turned  into  a  heavenly  powerful  Body  ;  thus  alfo  was  'i>^^  'i~- 
the  tranfmutation  in  the  mouth. 

57.  And  the  Body  received  the  Power,  for"  the  Kingdom  of  God  confifteth  inFoizsr.^  and  "  1  Cor.  4, 
th*Js  Man  ftood  cleai-ly  in  the  Kingdom  of  God,  for  he  was  inamortal  and  a.child.cf  God.  ^'^' 


Ji  Of  the  Paradißcal  Lifg.  Part  I. 

58.  BiSt  If  he  fl^ould  have  eaten  thus  into  the  Guts,  and  have  had  fudi  a  Stink  in  hig 
Body,  as  we  now  have  ;  I  will  afk  a  Realbn  whether  that  were  Paradile,  and  wheihcr 
God's  Spirit  dwells  in  that ;  whereas  God's  Spirit  was  to  dwell  in  Adam-,  as  in  the  Crea- 
ture of  God. 

59.  His  labour  in  Paradife  upon  the  Earth  was  Child-hke,  but  witli  heavenly  Wit  or 
Ingenuity,  Underflanding  and  Skill  :  He  might  plant  Trees,  and  other  Plants,  all  accord- 
ing to  his  plealure  :  In  all  there  would  grow  to  him  Paradifical  fruit,  and  all  would  be 
pure  to  him  ;  he  did  what  he  would,  and  did  all  right. 

60.  He  had  no  Law,  but  only  the  Law  of  the  Imagination  or  longing,  pleafure  and 
delight  J  that  fie  was  to  place  with  or  by  his  Spirit  in  God,  and  fo  he  fliould  have  conti- 
nued Eternally. 

61.  And  although  God  had  changed  the  Earth,  yet  he  had  continued  without  necef- 
<fity  and  death  -,  all  would  have  been  but  changed  into  heavenly  fubftantiality. 

62.  So  alfo  is  to  be  underftood  concerning  his  drinking  -,  the  inward  Man  drank  the 
Water  of  Eternal  Life,  out  of  God's  Being  or  Subftance,  and  the  outward  drank  tha 
Water  upon  the  Earth. 

6^.  But,  as  the  Sun  and  the  Air  fuck  up  the  Water,  and  yet  are  not  filled  with  it,  fo 
it  was  alfo  in  Man's  Mouth,  it  feparated  itlelf  in  the  Myftery. 

64.  A-s  we  conceive,  and  certainly  know,  and  it  is  the  whole  Truth,  that  God  made 
all  Things  out  of  Nothing,  but  only  out  of  his  Power  \  fo  all  whatfoever  was  Earthly, 
(hould,  in  Man's  Mouth,  go  again  into  that  which  it  was  before  the  Creation  of 
the  World. 

dc^.  The  Spirit  and  Power  /^(?r<?ö/ belonged  to  Man,  but  not  an  Earthly  Body  j  for 
God  had  once  created  him  a  Body  which  was  Eternal,  and  wanted  no  Creating  more. 

66.  He,  underftand  Adam,  was  a  Princely  Throne  made  out  of  Heaven,  Earth, 
Stars,  and  the  Elements,  as  alfo  out  of  God's  Being  or  Subftance :  A  Lord  of  the 
World,  and  a  Child  of  God. 

(>^.  Oblerve  this,  ye  Philofophers,  it  is  the  true  Ground,  and  highly  known  :  Mingle 
no  School  fiftions  with  it :  It  is  clear  enough  :  Opinion  does  it  not,  but  the  true  Spirit 
born  of  God  knows  it  right. 

68.  All  Opinion,  without  Knowledge,  is  an  Earthly  folly,  and  here  underftands  Earth 
and  the  four  Elements  j  but  God's  Spirit  underftands  the  one  Element  only,  wherein  the 
four  lie  hidden. 

69.  Not  four  Ihould  rule  in  Adam,  but  the  one  over  the  four,  the  heavenly  Element 
over  the  four  Elements  of  this  world  -,  and  thus  we  muft  be  again,  if  we  will  poflefs  Pa- 
radife J  for  which  thing's  fake  God  Is  become  Man. 

70.  Let  this  be  told  you,  ye  School  Difputers  or  Wranglers,  you  go  about  the  Circle, 
and  enter  not  within,  as  the  Cat  about  the  fcalding  Ixotb,  which  is  afraid  of  the  burning 
Heat,  fo  are  you  afraid  and  alhamed  before  the  fire  of  God. 

71.  And  as  little  as  the  Cat  eateth  the  fcalding  broth,  but  goes  about  fmelling  at  the 
Edge  of  it,  fo  little  alfo  does  Man  eat  the  Paradifical  fruit,  unlefs  he  goes  out  from  Adam^s 
fl<in,  which  the  Devil  has  defiled,  and  enters  again  into  the  regeneration  of  Chrift. 

72.  He  muft  enter  within  the  Circle,  and  cart  away  the  fkin  of  Reafon  :  and  then  he 
attains  human  Wit  or  Ingenuity,  and  Underßanding,  and  divine  Skill  and  Knowledge.: 
No  learning  docs  it,  but  to  be  born  or  regenerated  in  it. 


The 


Chap.  5.  Of  the  Miferable  Fall  of  Man,  33 

The  Fifth  Chapter. 
Of  the  Lamentable  and  Miferable  Fall  of  Man, 

1 .  jl^g??^^ )!j?S"^ F  we  will  rightly  dcfcribe  the  Incarnation  of  J e  s u s  Christ,    it 
^    J-  «,  •.     ^  is  necefiary  that  we  fiiould  let  down  the  Canfe,  wky  God  is  become 
*^-  •  ^    ?^  Man. 

2.  It  is  no  fmall  caufe,  or  for  nothing  -,    as  the  Jews  and  the  Turks 

look  upon  it ;  the  Chriftians  alio  are  half  dumb  concerning  it:  for  in- 

S^S^^i^j^  deed  it  inuft  needs  be  a  great  Caufe,   that  the  unchangeable  God  has 

moved  himfelf :  1  herefore  obferve  this,  we  w\\\fet  you  dozvn  the  Caufe. 

3.  Adam  was  "  a  Man,  and  ''  a7t  Image  of  God,  "  a  whole  fimilitude  according  to  "  Or  One. 
God  -,  although  *  God  is  no  Image,  he  is  the  Kingdom,  the  Power,  alfo  the  Glory  and  the  *  Note. 
Eternity  ;  All  in  All. 

4.  Yet  the  Deep  without  ground  longed,  or  pleafed  to  manifeft  itfelf  in  Similitudes, 
as  indeed  there  were  ftich  Manifeltations,  which  were  done  from  Eternity  in  the  wifdom 
OF  God,  as  in  a  Virgin-like  Figure. 

5.  Which  yet  was  no  Genetrix,  but  a  Looking- Glafs  of  the  Deity,  and  of  the  Eter- 
nity, in  the  Ground  or  Byfs,  and  in  the  Ahyfs,  an  Eye  of  the  Glory  of  God. 

6.  And  according  to  that  hye,  and  in  that  Eye  the  Thrones  of  Princes  became 
Created  ;  "Sit.,  the  Angels,  and  in  the  end,  Man  -,  he  had  again  the  Throne  in  himfelf, 
as  being  Created  out  of  the  Eternal  Magic,  out  of  God's  Being  or  Subftance,  out  of  the 
nothing  into  fomething,  out  of  the  Spirit  into  Body. 

7.  And  as  the  Eternal  Alngia  Generated  him  out  of  itfelf,  into  an  Eye  of  the  H-^onders 
and  Wifdom  of  God ;  fo  he  Ihould  and  could  generate  another  Man  out  of  himfelf,  after 
a  Magical  manner,  without  dividing  or  rending  of  his  Body. 

8.  For  he  was  conceived  in  God's  longing  pleafure  or  delight,  and  the  Defire  of  God 
had  generated  him,  and  brought  him  forth  ;  and  fo  he  had  alio  that  fame  longing,  to 
his  own  impregnating  of  himfelf. 

g.  For  P'enus's  Tinßure  is  the  Matrix  which  was  Impregnated  with  the  fubftantiality, 
liz.  with  Sulphur  in  the  Fire,  which  yet  in  Venus's  water  comes  to  Being  or  Subftance. 

10.  The  Fire's  Tinäure  gives  Soul  ;  and  the  Light's  Tiniture  gives  Spirit ;  and  the 
Water,  viz.  the  fubftantiality,  gives  Body  -,  and  Alercurius,  viz.  the  Center  of  Nature, 
gives  the  Wheel  of  the  Eflences,  and  the  great  life  in  the  Fire  and  Water,  heavenly  and 
earthly  ;  and  the  Sal,  or  Salt,  heavenly  and  earthly,  holds  it  in  the  B.-ing  or  fubftance, 
for  it  is  the  Fiat. 

11.  For  as  Man  has  the  Outward  Conftellation  or  Jfirum  in  him,  which  is  his  W^lieel 
of  the  outward  world's  Eflences  and  Caufe  of  the  Mind  ;  fo  alfo  he  has  the  Inward  C  on- 
llcUation  or  Ajlrum  of  the  Center  of  the  fiery  Elfences ;  as  alfo,  in  the  fecond  Trinciple, 
he  has  the  Light  Flaming  Divine  Eflences. 

12.  He  had  the  whole  Magia  of  the  Being  of  all  Beings,  or  Subftance  of  all  Subftances, 
in  him  ;  it  was  the  pofllbility  in  him,  he  could  generate  magically,  for  he  loved  him- 
klf  and  defired  his  likencfs  again  out  of  his  Center ;  as  he  was  Conceived  from  God's 
tieilre,  and  brought  forth  by  the  Genetrix  in  the  Fiat,  lb  fhould  he  alio  have  brought 
forth  his  Angelical  or  Human  Hoft. 

17.  But  whether  they  fiiould  all  have  been  generated  out  of  One,  viz.  out  of  that 
one  Frincely  Throne,  or  fuccejfivdy  all  one  out  of  another,  is  not  needful  to  be  knov.n, 

*  Ee 


24  Of  the  Miferahk  Fall  of  Man.  Part  I. 

for  the  limit  is  broken  :  we  have  enough  in  the  Knowledge,  in  that  we  know  what  we 
are,  and  what  our  Kingdom  is, 

14.  Indeed  I  find  in  the  Deep  in  tlie  Center,  that  one  fliould  have  -proceeded  out  of 
the  other  :  for  the  Heavenly  Center  has  its  Minutes,  as  well  as  the  Earthly,  which  al- 
ways ftrike  ;  where  the  wheel  with  all  the  Three  Principles  always  goes,  and  always  one 
wonder  opens  itl'elf  after  another. 

15.  Thus  was  Man's  Image  alfo  found  and  contrived,  wherein  the  wonders  lie  -witb- 
eut  number :  they  fhould  be  opened  by  the  Human  Holl. 

16.  And  it  is  evident,  in  Time,  one  Greater  Wonder  is  opened  in  one  than  in  ano- 
ther ;  all  according  to  the  Heavenly  and  Earthly  Birth,  and  wonderful  Variation  or 
Alteration  :  as  is  dune  alio  at  this  very  day  ;  that  in  One  mere  Art  and  Underftanding. 
of  the  Wonders  lie,  than  in  another. 

17.  Therefore  I  conclude,  that  one  man  fhould  have  been  generated  and  proceeded 
from  another ;  for  the  fake  of  the  Great  Wonders,  and  for  the  pleafure,  delight,  and 
joy  of  Man,  wherein  a  Man  would  have  brought  forth  bis  like. 

18.  Thus  fhould  the  Human  Generations  have  flood  in  the  Generating,  ////  God 
had  fet  th,e  Third  Principle  of  this  World  again  in  its  own  Ether. 

•19.  For  it  is  a  Globe  with  Beginning  and  End,  for  the  beginning  reaches  to  the  end, 
that  the  lafl  way  pafs  into  the  firlt  ;  thus  all  is  finiflied  and  entire. 

20.  And  then  will  the  Middle  again  be  cleared,  and  go  again  into  that  which  ic  was 
before  the  Times  of  this  world,  even  all  but  the  Wonders,  which  continue  in  God's  wif- 
doni  in  the  great  Magia,  {landing  as  a  ßadaw  of  this  World. 

21.  Now  feeing  Adam  was  fb  Glorious  an  Image;  and  moreover  flood  in  the  ftead 
and  place  of  extruded  Lucifer  \  the  Devil  would  not  allow  or  afford  him  that.,  but  En- 
vied ic  vehemently,  and  fet  his  Vizard  and  Imagination  always  before  Adam  :  he  flipt  aUb 
with  his  Imagination  into  the  Earthlinefs  of  the  fruit,  and  imagined  or  reprefented  before 
Adam,  as  if  Great  Glory  did  flick  in  his  enkindled  Earthlinefs. 

22.  Though  indeed  Adam  did  not  know  him,  for  he  came  not  in  his  own  Form,  but 
the  Form  of  the  Serpent,  as  in  the  form  of  a  Sumptuous  Beautiful  Cunning  Beafl-,  and 
managed  his  Apifh  Sport  like  a  Fowler,  who  deceives  the  Fowls,  and  lb  catches  them. 

23.  So  did  he  alfo,  he  infeBed  the  Earthly  Kingdom  with  his  difeafe  and  venom  of 
Pride,  and  half  killed  it,  as  is  to  be  fecn  in  Earth  and  Stones,  which  though  fo  very 

y  Rom.  8.  20.  much  dileafed,  venomed,  and  full  of  vanity,  yet  would  very  ''fain  be  loofed  from  the  'vanity. 
22-  24.    And  when  ""   it  found  that  Adam  was  a  Child  of  God,    and  had  the  G/öry 

-  ■'"«*^5rui.  ^^j  the  Power,  then  it  imagined  or  longed  vehemently  after  Adam,  together  with  the 

Kindled  Anger  of  God,  that  alio  imagined  of  longed  after  Adam,  to  delight  itfelf  in 

this  living  Image. 

25.  All  drew  Adam,  and  would  have  him;  the  Kingdom  of  Heaven  would  have 
him,  for  he  was  created  for  it. 

26.  Alfo  the  Earthly  Kingdom  would  have  him,  for  it  had  one  Part  in  him  ;  it 
would  be  his  herd.,  feeing  he  was  but  a  Creature. 

27.  Alfo  the  fierce  wrath  fet  open  its  Jaws,  and  would  ht  creaturely  zv^ii  fubftantia.', 
to  fatiate  its  great  fierce  hunger. 

28.  And  thus  flood  Adam  in  the  Trial  or  Vrola  for  forty  Days,  fo  long  as  Chrift  was 
tenopted  in  the  Wildernefs,  and  Ifrael  on  Mount  Sinai.,  when  God  gave  them  the  Law,  to 
fee  whether  it  v.-.is  pofTible,  that  this  people  could,  in  the  Father's  fource  or  quality 
in  the  Latv.  lland  before  Cod. 

29.  And  whether  Man  could  have  continued  in  Obedience,  fo  as  to  have  fet  his  Ima- 
»  Or  into  ;  gination  ^  upon  Cod,  fo  that  God  fhould  not  \Kd.y^  needed  to  become  Man;  for  which 
that  IS,  iip.-i-    j,^^j-g  QqJ  jjj  j-^,j,j^  wonders  in  Egnt.,  that  Man  might  fee  that  there  is  a  G"od,  and  fo 

Ike  GoJ.       ^ove  ^""  le^r  him. 


chap.  5-  Of  the  Mif er  able  Fall  of  Man.  35 

30.  But  the  Devil  was  a  liar  and  deceiver,  and  y2'i«f<'i  Ifrael,  fo  that  they  made  a  Calf, 
and  worfliipped  it  for  God  ;  now  feeing  it  was  not  poßble  for  Ifrael  to  ftand,  therefoie 
Mofes  came  from  the  Mountain  with  the  'Tables  upon  which  the  La-iv  was  written,  and 
broke  them,  and  flew  the  worßrlppers  of  the  Calf. 

31.  So  aifo  muft  not  Mofes  bring  this  People  into  the  promifed  L.and,  it  could  not 
ht\  JOSHUA,  and  ladly  JESUS  mull  do  it,  who  Hood  in  the  Temptation  before 
the  Devil  and  the  Anger  of  God,  who  overcame  the  Anger,  and  broke  Death  in  pieces, 
as  Mofcs  did  the  Tables  of  the  Law. 

32.  The  firfl:  Adam  now  could  not  ftand,  though  the  Kingdom  of  God  flood  before  his 
Eyes,  and  he  in  Paradife ;  yetGod's  Anger  was  fo  very  much  inflamed,  that  it  drew  Adam  -, 
for  hewas  too  much  kindled  inthe  earth,  through  the  Devil's  Imagination  andftrong  v^illing. 

33.  Now  fays  Reafon,  had  the  D^-c'// fo  great  Might  ?  yes,  dear  Man  :  M.:n  had  "it 
alfo,  he  can  throw  down  Mountains,  if  he  enters  ftrongly  with  his  Imagination. 

34..  The  Devil  was  alfo  out  of  the  great  Magia  of  Gad,  and.  a  Prince  or  King  of 
this  Throne,  and  entered  into  the  ftrongefl  Might  of  the  Fire,  in  a  will  and  intention 
to  be  a  Lord  over  all  the  Hofl:  of  Heaven. 

^^,  Thus  ^z  Magia  became  kindled,  and  the  Great  T"«?-^*?  generated,  that  had  wreflled 
with  Adam,  to  try,  whether  he  would  be  ftrong  enough  to  po^efs  the  Devil's  King- 
dom, and  to  rule  in  the  fame  with  other  Sources  or  Qualities. 

36.  This  Adam's  rational  Spirit  did  not  underftand,  but  the  Magic  EJfences  flrove 
againft  one  another,  whence  the  whole  Lull  and  the  Will  did  exifl,  till  Adam  began  and 
imagined  after  the  Earthlincfs,  and  would  have  earthly  fruit. 

37.  There  all  was  done  :  then  his  Noble  Image,  which  fhould  eat  only  of  the  word 
of  the  Lord,  became  infeSfed  and  obfcured. 

38.  And  fo  then  inßantly  grew  the  Earthly  Tree  of  Temptation  ;  for  Adam  hdd  deßrcd 
it,  and  given  way  for  it.  ' 

39.  Then  Adam  muft  be  tempted,  to  try  whether  he  could  Hand,  for  the  ftern  Com- 
mandment came  from  God. 

40.  And  God  laid  :  Thoußalt  Eat  of  every  Tree  in  Paradife.)  hut  of  the  Tree  of  htowledge 
of  Good  and  Evil  thou  fhalt  not  eat :  for  the  day  that  thou  eatefi  thereof,  thou  ßialt  die 
the  Death  -,  that  is,  die  to  the  Kingdom  of  Pleaven,  and  become  Earthly. 

41.  And  Adam  knew  the  Commandment  well,  and  alfo  did  not  eat  thereof;  but  he 
imagined  thereinto,  and  was  captivated  in  his  Imagination,  alfo  quite  powerlefs,  and.  faint 
and  weak,  till   he  was  overcome  -,  then  he  fell  down  aad  flept. 

42.  Thus  he  fell  home  to  the  Magia,  and  his  Glory  was  at  an  End  ;  for  \}at.fleep 
/ignifies  Death  and  a  being  overcome  ;  for  the  Earthly  kingdom  had  overcome  him, 
it  would  rule  over  him. 

43.  The  Kingdom  of  the  Stars  would  have  Adam,  and  bring  forth  its  Wonders  by 
him,  for  there  was  no  other  Creature  lb  highly  graduated  and  dignified  as  Man,  which 
(ould  attain  the  Kingdom  of  the  Stars. 

44.  Therefore  Adam  was  drawn,  and  rightly  tempted,  to  try  whether  he  could  be 
a  Lord  and  King  over  the  Stars  and  Elements. 

45.  The  Devil  was  bufy,  he  fuppofed  he  fhould  overthrow  Man,  and  bring  him  in- 
to his  power,  whereby  this  Throne  would  at  laft  remain  to  be  his  Kingdom.  .    - 

46.  For  he   knew  well,  that  if  Man  fhould  go  forth  from  God's  will,  that  he  would' 
be  Earthly  ;  and  he  knew  alfo  well,  that  the  Abyfs  of  Hell  ftood  in  thu  Harchly  King- 
■dom,  and  therefore  he  was  now  fo  bufy. 

47.  For  if  Adam  had  generated  Magically,  then  he  had  continued  in  Paradife  upon 
Earth,  and  that  the  Devil  did  not  like,  he  was  not  able  to  endure  that,  it  did  not  reliHi 
with  him  in  his  kingdom;  for  it  did  not  fmell  like  brimftone  and  fire,  but  like  Love 

*  E  e  2 


36  Of  the  Mi/er  able  Fall  of  Ma?i.  Part  I. 

snd  vSvveetnefs :   Then  thought  the  Devil,  if  thou  Eatell  not  of  that  Plant,  then  I  myfelf 
(hall  not  continue  a  fiery  Lord. 

48.  Thus  the  Fall  of  Adam  ftuck  wholly  in  the  Earthly  FfTence,  and  lofl  the  hea- 
venly  Eflence,  out  of  which  the  divine  Love  flows,  and  he  attained  the  earthly  ElTence, 
out  of  which  wrath,  malice,  poilon,  venom,  ficknefs,  and  mifcry  flow  ;  and  lolt  the 
Heavenly  Eyes. 

49.  Alfo»  he  could  no  more  eat  after  a  Paradifical  Mann':'r,  but  he  imagined  after  the 
forbidden  fruit,  wherein  Evil  and  Good  were  mixed,  as  at  this  day  all  fruits  on  Earth 
are  mixed. 

50.  Thus  the  four  Elements  became  fliirring  and  qualifying,  or  working  in  him ;  for  his. 
will  with  its  Imagination  took  the  Earthly  Kingdom  in  the  Soul's  fire  for  a  Lodging. 

51.  Thus  he  went  away  from  the  Spirit  of  God  into  the  Spirit  of  the  Stars  and  Ele- 
ments that  received  him,  and  rejoiced  itielf  in  him,  for  it  was  now  living  and  mighty  in 
him  ;  before  it  mufl  be  in  fubje£iion  and  fervitude,  but  now  it  got  the  Dominion. 

52.  There  the  Devil  made  merry  and  derided  God  -,  but  he  knew  not  what  lay  be- 
hind i  he  knew  not  at  all  of  the  Crufher  of  the  Serpent,  who  fhould  take  away  his 
Throne,  and  break  his  Kingdom  in  pieces. 

^^.  Thus  Adam  funk  down  into  fleep  in  the  Magia,  for  God  faw  that  he  csuld  not, 
ftand  ;   therefore  he  faid  j 
k  Grn.  2. 18.       54.  ''  //  is  not  Good  that  this  Man  is  alone,  tve  will  make  a  help  for  him,^  that  may  be' 
with  him,  through  whom  he  may  propagate  and  multiply. 

Sß.  For  he  faw  the  Fall,  and  came  to  Help  him,  in  another  wayj  for  he  would  nof 
that  his  Image  fhould  perifh. 

Reafons  ObjeSiion: 

56.  Reafon  fays :  Firfl:,  Why  did  God  fuffer  the  Tree  to  grow,  by  which  Adam 
was  tempted  ?  therefore  fure  it  muft  needs  be  his- Will  that  Adam  fhould  be  tempted. 

57.  Secondly  :  Thus  will  Reafon  alfo  impute  it  to  God's  will,  and  fiippofes  that  God 
willed  that  Adam  fhould  Fall  -,  thirdly,  that  God  wills  to  have  yö»w  iVlen  to  be  in 
Heaven,  and  fame  to  be  in  Hell,  elfe  he  could  hare  hindered  the  Evil,  and  have  kept- 
Adam,  fo  that  he  had  continued  Good  and  in  Paradife. 

58.  Thus  alfo  the  prcfent  World  judges ;  for  it  fays,  ;/  God  had  not  made  Evil, 
nothing  had  been  Evil  •,  feeing  all  has  proceeded  from  him,  and  he  alone  is  the  Creator, 
who  has  made  all,  and  fo  he  has  made  Evil  and  Good,  elfe  it  would  not  be  fo  ;  this 
will  reafon  flriclly  maintain. 

59.  Alfo,  it  thinks,  if  that  had  not  been  which  the  Devil  and  Man  have  looked 
upon  and  gazed  at,  and  are  become  Evil,  then  the  Devil  had  cantinued  an  Angel,  and 
Man  in  Paradife. 

Anfdoer. 

60.  Yes,  dear  Reafon,  now  thou  haft  hit  the  white  and  the  mark  right ;  thou  canft 
not  fail,  if  thou  art  not  Idind. 

61.  Hearken  !  Why  doft  thou  not  fay  to  the  Light,  Why  fuffcreft  thou  the  Fire  to 
be?  How  pleafant  wouldft  thou  be,  if  thou  didft  not  dwell  in  the  Fire?  I  would 
pitch  my  Tent  with  thee,  but  thou  dwelleft  in  tiie  Fire,  and  fo  I  cannot. 

62.  Say  now  to  the  Light,  go  out  from  the  Fire,  and  then  thou  wilt  be  good  and 
pleafant :  and  if  the  Light  follows  your  dircclion,  you  will  find  a  great  Treafure  :  O 
how  would  you  rejoice,  if  you  could  dwell  in  the  Light,  and  the  Fire  nol  bur»  you. 


Cliap.  5.  Of  the  Miferahie  Fall  of  Mnn.  37 

63.  Thus  far  goes  Reafon  ;  but  look  upon  it  right,  with  Magic  Eyes,  underhand 
with  Divine,  and  alio  with  Natural  Eyes  j  then  this  fliail  be  Jhown  you,  unlefs  you 
a-re  altogether  Blind  and  Dead. 

64.  Behold  I  offer  it  to  your  underftanding,  in  a  fimiütude  :   feeing  Reafon  is  '^  ''  fool-  '  A  fcolidi 
ißjKt-fs,  and  luidcrßands  Nothing  of  the  Spirit  of  God,  I  will  lb  fet  it  down,  as  if   I  had  ^''>i?in. 
power,  and  were  able  to  take  away  the  Light  from  the  Fire,  which  yet  cannot  be,     «Cor. 2.14. 
and  fee  what  would  tollow  upon  it. 

6r^.  Behold,  if  I  take  away  the  Light  from  the  Fire  -,  then,  Firfl:,  the  Light  vvouid 
lofe  its  '  EJJhice,.  out  of  which  it  fhines.     Secondly,   it  would  lofe  its  Life.,  and   be  c  Or  root, 
impotent.      I  hirdly,  it  would   be  captivated  by  the  Daiknels,  and  overpowered,  and 
be  extinguißtd  in  itfelf,    and  become  nothing  -,    for  it  is  the   Eternal  Liberty,  and  an 
Abyfs  ;  while  it  rtunes,  it  is  good  -,    and  when  it  extinguifhes,  it  is  nothing. 

66.  Now  behold  further ;  lukat  would  remain  of  the  F'ire,  if  I  (hould  take  away  the 
Light  and  Lufler  from  the  Fire  .'*  Nothing  but  a  dry  hunger  and  a  darknefs  ;  it  iofes 
the  Elfence,  and  fource  or  quality,  it  hungers,  and  yet  is  nothing  ;  the  Siilfhur  which 
ic  had  is  a  Death  ;  it  confumes  itfelf  while  there  is  any  Efience  left  j  and  when  there, 
is  no  more,  it  becomes  Nothing.,  an  Abyfs,  wherein  there  are  not  the  leall  footfteps, 
or  remainder  of  any  thing. 

67.  Now,  dear  feeking  Mind,  conceive  of  it  but  thus ;  God  is  the  Eternal  Light ; 
his  power,  and  fource  or  quality,  dwells  in  the  Light  -,  the  Ljght  caules  Meeknefs, 
and  out  of  the  Meeknefs,  comes  Being  or  Subftance  -,  that  Being  or  Subßance  is  God's 
Being  or  Subftance,  and  the  Source  or  Quality  of  the  Light  is  the  Spirit  of  God, 

which  there  is  the  '  underßanding  -,   there  is  no  other  God  than  this:    in  the  Light  is  '  Oilginal. 
the  Power,  and  the  Power  is  the  Kingdom. 

G'i.  But  now  the  Light  and  the  Power  have  only  a  Love-will;  it  defires  not  Evil ; 
indeed  it  delires  Being  or  Subftance,  but  from  or  out  of  its  own  ElTence  :  underftand 
out  of  the  love  and  fiveetnefs,  for  that  is  conformable  to  the  l^ght. 

69.  But  yet  the  Light  rifes  from  the  Fire,  and  without  the  fire  it  would  be  Nothing  v 
without  that,  it  would  have  no  Eflence  :  the  Fire  makes  Life  and  Mobility,  and  is 
Nature.  Yet  it  has  another  will  than  the  Light,  for  it  is  covetous,  and  wills  only  to 
confume,  it  takes  and  receives  only,  and  climbs  up  aloft  in  Pride. 

70.,  The  Light  receives  not,  but  gives,  that  the  Fire  may  be  preferred;  this  fource 
or  quality  of  the  F'ire  is  fierce  wrath  ;  its  Elfences  are  Bitter^  itsSting  is  en  mititious 
and  unpleafant. 

71.  It  is  an  Enmity  in  itfelf,  it  confumes  itfelf,  and  if  the  Light  did  not  come  to 
help  it,  it  would  devour  itfelf,  lb  that  out  of  it  would  be  Nothing  :  Dear  feeking  Mind, 
confider  of  this,  and  thou  wilt  foon  come  to  the  Limit  to  Reft. 

72.  God  is  from  Eternity,  the  Power  and  the  Light,  and  he  is  called  God  according' 
to  the  Light,  and  according  to  the  Power  of  the  Light,  according  to  the  Spirit  of  the  Light. 

73.  Not  according  to  //»#  Firefpirit,  for  that  is  called  his  fierce  w'ra/'^',  his  anger, 
and  is  not  called  God,  but  the  confuming  fire  of  the  Might  and  Strength  of  God. 

74.  The  Fire  is  called  Nature ;  the  Light  is  not  called  Nature  :  it  has  indeed  the  fii^e's  . 
property ;   but  changes  it  out  of  fierce  wrath  into  Love,  out  of  devouring  confuming, 
into  generating,  out  of  enmity   and   hatred,  and  bitter  woe  and  torment,   into  meek 
well  doing,  pleafant  amiable  defiring,  and  a  perpetual  fatisfying  and  fulfilling. 

75.  For  the  Love-defire  draws  the  Meeknefs  of  the  Light  into  itfelf,  and  is  an 
impregnated  Virgin,  viz,  with  the  Wit,  Ingenuity,  or  Knowledge  and  IFifdom  of  the 
power  of  the  Deity. 

76.  Thus  it  is  highly  known  to  Us  what  God  and  Nature  is,  as  alfo  the  *  Byfs  and  «  Or  t)ie 
Abyfs,  alfo  the  deep  of  Eternity  -,  thus  we  apprehend,  that  the  Eternal  Fire  is  Magical,  Giound, 
and  is  generated  in  the  defiring  Will,  as  is  mentioned  ia  the  Second  and  Third  Book. 


38  Of  the  Miferahh  fall  of  Men.  Part  I. 

77.  Now  feeing  the  Eternal  Abyfs  is  Magical,  therefore  that  is  Magical  alfo,  what- 
foever  is  generated  out  of  the  Eternal  •,  for  out  of  the  Uefirir.g,  all  things  are  come  to 
be  :  Heaven  and  Earth  are  Magical,  and  the  Mind  with  tiie  Smjes  or  ThcKghts  arc  Ma- 
gical, if  we  will   but  once  know  or  underftand  ourfelvcs. 

78.  Now  what  can  the  Light  do,  if  the  Fire  lays  hold  of  fomewhat  and  devours  it, 
feeing  the  Thing  that  is  apprehended  by  the  Fire  is  alfo  Magical. 

79.  Seeing  then  it  has  a  Life,  and  the  Power  and  Underftanding  of  the  Light, 
V^hy  does  it  then  run  into  the  Fire  ? 

80.  The  Devil  was  indeed  an  Angel,  and  Adam  an  Image  of  God  ;  they  had  both 
the  Fire  and  the  Lights  as  alfo  divine  Wit,  Ingenuity,  or  Underflandtng  in  them  :  Why 
did  t\\Q  Devil  imagine  according  to  the  Fire,  and  Adam  according  to  the  Earth  ?  They 
were  Free. 

81.  The  Light  and  Pov/er  drew  not  the  Devil  into  the  Fire,  but  the  fierce  wrath  of 
Nature  -,  Why  did  the  Spirit  ajfent  to  be  willing  ? 

82.  Whatfoever  the  Magia  makes  itfelf,  that  it  has ;  the  Devil  made  himfelf  Hell, 
and  that  he  has  -,  and  Adam  made  himfelf  Earth,    and  that  he  is. 

H3.  God  is  no  Creature,  alfo  no  Maker,  but  a  Spirit  and  an  Opener.  When  the  Creation 
was,  we  are  to  conceive  and  apprehend  of  it  thus. 

84.  Tlie  Fire  and  Light  had  together  at  once  awakened  themfelves  in  the  pleafure,  de- 
light and  longing,  and  defired  a  Looking-Glafs  or  hnage  according  to  the  Eternity. 

85.  Moreover  we  have  it  in  true  knowledge,  that  the  fierce  wrath,  vix.  the  Nature 
of  the  Fire,  is  no  Maker,  that  has  made  Nothing  out  of  itfelf  that  is  Suhßantial,  fur  be- 
fides,  that  cannot  be  ;  but  it  has  made  Spirit  and  Source  or  Reality. 

86.  But  yet  no  Creature  Hands  folely  and  barely  in  the  Eflence  ;  if  a  Creature  be,  it 
mufb  be  out  of  a  Subßance,  viz.  out  of  the  power  of  Sulphur ;  it  muft  fubfift  in  the 
Spiritual  Sal  or  Salt  -,  and  then  out  of  the  Fire  Source  or  Quality  comes  ?i  Mercury,  and 
true  Eflential  Life:  Moreover,  it  muft  have  a  Glance  or  Lüfter,  if  it  is  to  have  un- 
derßanding  or  knowledge  in  it. 

"■OiSubllance  ^T'  '^'''"^  ^'^'^  know,  that  all  Creatures  ftand  in  Spiritual  Sulphur,  Mercurius,  and  Sal; 
and  muft  not  be  only  Spirit,  but  it  muft  be  "  Sulphur  -,  wherein  the  Fiat  ftands,  viz.  the 
four  Matrix  to  the  Center  of  Nature,  wherein  the  Spirit  is  preferved. 

88.  That  is,  it  muft  be  Subftance  •,  for  where  there  is  no  Subftance,  there  is  alfo  no 
Creating ;  whereas  yet  a  Creaturely  Spirit  is  no  palpable  Subftance,  but  it  muft  draw 
in  Subftance  into  itfelf  through  its  Imagination,  elfc  it  would  not  fubfift. 

89.  So  then  if  the  Devil  drew  fierce  Wrathfulnefs  into  him,  and  Man  Earthlinefs,  what 
could  the  Love  of  the  Subftantiality  of  God  do  to  that  ?  The  Devil  had  indeed  the 
Love  and  Meeknefs  of  God,  with  the  divine  Subftance  ßt  before  him,  and  offered  to 
him,  as  alfo  it  was  to  Mar^-,  v/ho  will  blame  God  now  ? 

90.  But  the  fierce  wrathful  Eflence  was  too  ßroig,  fo  that  it  overcame  the  Love- 
Eflence  ;  what  can  God  do  to  that .''  if  a  good  branch  is  planted  and  periOies,  what 
can  the  Earth  do  to  that .''  it  gives  thereto  Sap  and  Virtue,  why  does  not  the  Branch 
draw  the  fame  to  it  ? 

91.  Thou  vn\i  fay,  its  EfTences  are  too  vjeak  ;  but  what  can  the  Earth  do  to  that, 
and  he  alfo,  who  hath  planted  that  branch  ?  His  will  is  to  produce  a  good  Tree  for 
his  pleafure  and  delight,  and  would  eat  of  its  fruit  ;  but  if  he  knew  that  the  branch 
would  periß},  he  would  never  plant  it. 

92.  Thus  we  are  to  apprehend,  that  the  Angels  are- created,  not  as  one  that  fets  a 
Tree,  but  with  the  Mivins^  of  God,  with  both  the  Principles,  as  Light  and  Darkneis -, 
in  which  the  Fire  lay  hidden  ;  yet  the  Fire  did  not  lurn  in  the  Creating  and  in  the 
Moving,  as  yet  at  this  day  it  does  net  burn,  fc-r  it  has  a  principle  of  its  own. 

c;j.  Why  (1\(^  Lucifer  k\n<lhThat?   The  will  exifted  out  of  his  Creature,  and  not 


Chap.  5.  Of  the  Mijerahk  Fall  of  Man.  39 

without  or  beyond  him  -,  he  would  hi  a  Lord  over  Fire  and  Liglit,  he  would  extinguifh 
the  Light,  and  contemn.'d  the  Meeknefs,  and  would  be  a  Fin  Lord. 

94.  And  when  he  dclpiled  the  Light,    and  his  Birth   in   Meeknefs,    then  he  was 
jnjlly  thruft   out :   thus  he  loft  Fire  and  Lig'Vt,    and  muft  dwell  in  the  Abyis  in  the 

daiknels  ;    if  he  will  have  fire,  he   muft  ftrike  it  up  for  himfelf,  and  kindle   it  with 

his  '  iVL^lice  or  Malignity,  in  the  Imagination.  ■  Or  Evil. 

95.  Which  yet  does  not  burn  rightly  to  him,  but  only  in  the  ejj'ential  ?\ztzz  wrathful 
fource  or  quality,  as  the  four  forms  in  the  Center  of  Nature  produce  in  themfelves  : 

96.  Viz.  Aftringenc,  hard,  rough  and  cold,  \%  one  form  •,  bitter,  ftinging,  enmititious, 
is  the  fecoiid  form  in  the  Center  ;  Anguilh,  Woe,  and  Tormenting  fource  or  quality,  is 
the  third ;  and  with  the  Anguiüi,  as  in  the  ftirring  and  Life,  he  ftrikes  up  the  fire, 
in  the  hard  aftringency,  between  the  hard  and  bitter  fting,  fo  that  it  appears  like 
Lightening,  that  is  the  fourth  Form. 

97.  Now  if  there  be  no  meeknefs,  or  fubftance  of  Meeknefs,  then  it  gives  fio  Light, 
but  only  a  Fhilhi  -,  i'or  the  Ariguifti  wills  to  have  the  Liberty,  but  it  is  too  fharp,  and 
gets  it  only  as  a  Flq/h,  that  is.  Fire,  and  yet  has  no  Stability  or  Ground. 

98.  Thus  the  Devil' muft  dwell  in  the  Darknefs,  and  has  only  the  fierce  wrathful 
Flaß  in  him,  alfo  the  whole  form  or  Condition  in  his  dwelling,  is  only  a  fierce  wrathful 

Flafli ;  "^  as  if  it  did  continually  Thunder  and  Lighten:   ihus   the  Hellifh  property  fets '' Asifitfent 
itfelf  in  the  lource  or  quality.  forth  Thun- 

99.  Thus  we  are  tounderftand  alfo  in  a  Similitude,  concerning  the  Tree  of  Tempta-  '^^'^'^^"• 
tion,  which  Adam  fiirred  up  by  his  Imagination  -,    he  defired,   and  fo  the  Matrix  of 
Nature  fet  that  before  him  which  he  defired. 

100.  But  God  did  forbid  him  it,  and  commanded  that  he  fiiould  not  touch  it; 
God  would  not  have  him  do  it ;  but  tlie  earthly  Matrix  would  have  Adam  ;  for  ic 
knew  in  Adam  the  divine  Power. 

loi.  And  ieeing  it  was  by  thfe  Devil's  Kindling  become  earthly,  but  not  quite  dead, 
therefore  it  '  groaned  :if:er  that  which  it  was  before,  viz    after  the  Liberty;  to  be  freed  >  Rom  8.20. 
frorn  the  vanity  ;    and  in  Adam  was  the  Liberty ;    therefore  it  drew  Adam  fo,  that  he  22- 
Imagined. 

102.  And  thus  Adam  Lufted  againft  the  Command  and  Will  of  God,  this  is  as 

Paid  faith  -,  "^  The  Fleßj  lufieth  againß  the  Spirit,  and  the  Spirit  againfi  the  Fkß.  "•  Gal.  5.  17, 

103.  Adani's  fieß  was  half  Earthly  and  half  Heavenly  ;  thus  has  Adam's  Spirit  alfo 
by  the  Imagination  brought  a  Power  into  the  Earth,  and  fo  the  Matrix  of  Nature 
gave  him  what  he  would  have. 

104.  He  muft  be  Tempted,  to  try  whether  he  would  ftand  an  Angel  in  the  ftead 
of  Lucifer  •,  and  tlierefore  God  Created  him  not  barely  an  Angel,  fo  that  if  he  fliould 
fall  and  not  ftand,   he  might  help  him. 

105.  So  that  he  might  not  perifh  in  the  fierce  v/rath,  as  Lucifer  did,  therefore  he 
•was  Created  out  of  Matter,  and  his  Spirit  was  introduced  into  the  Matter,  viz.  into  a 
Sulphur  of  wafer  and  fire,  that  God  might  again  generate  from  out  of  it  a  New  Life 
unto  him,  as  a  fair  pleafant  fmelling  bloffom  fprings  out  of  the  Earth. 

106.  Thus  alfo  v/as  the   purpofe  of  God,  feeing  he  knew  that  he  would  not  ftand  ; 
concerning  which  Paul  alfo  iaith  ;  "  fFe  -were  forefeen  or  eleäed  in  Chrifi  Jefus^,  before  the  "  Eph,  1.  4,  j. 
foundation  of  the  "Züorld  -zvas  laid : 

107.  That  is,  v/hen  Lucifer  fell,  then  was  not  the  foundation  of  this  world  yet 
laid,  and  yet  then  was  Man  clearly  forefeen  in  the  wifdom  of  God. 

108.  But  feeing  he  ftiould  be  made  out  of  Three  Principles,  there  was  imminent 
danger  in  refpedt  of  the  kindled  Sulphur  of  the  Matter ;  and  though  indeed  he  was 
Created  above  the  Earth,  yet  he  was  extrafted  out  of  the  Sulphur  of  the  Earthly  Matrix^ 
as  a  fair  bloflbm  out  of  the  Earth,  and  there  was  plainly  danger. 


40  Of  the  Mißrable  Fall  of  Man.  Part  I. 

109.  And  therein  had  the  amiable  blefled  faving  Name  Jesis  together  co-imaged 
jtfclf  IS  a  Saviour  and  Regenerator  j  for  Man  is  the  greatell  Arcanum  or  fecret  Myßery 
that  God  Ever  wrought. 

110.  He  has  the  figure,  and  is  the  Similitude,  fhowing  how  the  Deity  has  generated 
itfelf  from  Eternity,  out  of  the  fierce  wrath,  out  of  the  Fire,  by  the  finking  through 
Death  into  another  Principle,  of  another  Source  or  ^lality. 

IT  I.  For  thus  is  he  alfo  generated  out  of  Death  again,  and  grows  out  of  Death 
again  into  another  Principle,  of  another  Iburce  or  quality,  and  virtue  or  power-,  wherein 
he  is  quite  free  from  the  Earthlinefs. 

1 1 2.  And  it  is  i-ery  good,  that  we  are  with  the  Earthly  part  fallen  home  to  the  Earth, 
jnafmuch  as  we  alfo  retain  the  divine  part. 
•  Note.  1 13.  For  (o  we  are  wholly  pure,  and  come  •voholly  *  perfeEl,  without  any  luft,  fug- 

geftion,  or  infeftion  of  the  Devil,  into  the  Kingdom  of  God  again  ;  and  are  a  much 
greater  Arcanum  or  fecret  My  fiery  than  the  Angels. 

114.  We  (hall  alfo,  as  to  the  heavenly  Subllantiality,  excel  them,  for  they  are  flames 
of  fire,  thoroughly  illuflr.ued  with  the  Light,  but  we  attain  the  Great  fource  or  quality 
of  the  Meekntrls  and  Love,  which  flows  forth  in  God's  hely  Subßantiahty. 

115.  Therefore  they  do  very  wrongfully  and  falfely  who  fay,  God  wills  not  to  have 
»  I  Tim.  2.4.  all  Men  in  Heaven    *  He  ivilh  that  all  fhould  be  faved  or  helped:   the  fault  is  in  Man 

himfelf,  that  he  will  not  fufi-'er  himfelf  to  be  faved  or  helped. 
iTropenfityor       116.  And  although  many  are  of  an  Evil  ''  inclination,  that  proceeds  not  from  God, 
Completion,    but  from  the  Mother  of  Nature  ,  if  thou  layeft  the  blame  on  God,  thou  lieft;    God's 

Spirit  withdraws  itfelf  from  no  Man. 

1 17.  Caft  away  your  evil  or  wickednefs,  and  enter  into  the  Meeknefs  ;  prefs  into  the 
Truth,  into  Love,  ana  yicUi  thyfelf  up  to  God,  and  lb  thou  wilt  be  faved  or  helped  ; 
for  therefore  is  J  esl  s  i,orn,  in  that  he  wills  to  fave  or  help. 

118.  Thou  wilt  fay,  i  am  kept  back,  that  I  cannot  :  yes,  indeed  that  is  right ;  thou 
wiilefl;  to  have  it  i'n  \    the  Devil  alfo  would  have  it  {q. 

t  Or  Soldier.  1 1 9.  Art  chou  a  '  Champion  :  why  doft  thou  not  ilrive  w  fight  againfl:  the  Evil .?  but  if 
thou  flriveft  or  fighreil  againft  the  Good,  thou  art  an  Enemy  of  God  :  doll  thou  fup- 
pole  that  God  will  fet  an  Angel's  Crown  upon  the  Devil? 

120.  Art  thou  an  1  nemy  ?  then  thou  art  no  friend  1  if  thou  wilt  be  a  friend,  then 
forfake  thy  enmity  and  hatred,  and  go  to  the  F'ather  ;  and  fo  thou  art  a  Son. 

I  z  r.  Therefore  whofoever  lays  the  blame  on  God,  is  a  liar  and  a  murtherer,  as  well 
as  the  Devil. 

I  22.  Art  thou  the  Maker  of  thine  own  felf  ?  IVhy  doft  thou  make  thyfelf  Evil.?  and 
'  Of  an  F.vii  though  indeed  thou  art '  Evil  Matter,  yet  God  has  beftowed  his  heart  and  fpirit  upon 
Complexion.   j-|^gg .  f^^,^  ^^^^  j.„  ^q^,  jp,   yQ^^  making,  and  you  make  yourfelt  Good. 

I  2?.  But  if  thou  takeft  Covetoulhefs  and  High-mindednefs,  as  alfo  Vohiptnoufnefs 
and  i'leafure  of  the  Earthly  Life  ;  what  fliould  God  do  with  that  ?  fliould  God  now 
fit  in   thy  fcornful  high  mind  .''    O  no  !   that  is  not  his  iburce  or  quality. 

1 24.  iäut  if  thou  layeft,  I  am  of  an  Evil  fburce  or  quality,  and  canr.ot,  !  am  kept  back. 

1 25.  Very  well  :  Let  the  H.vil  fource  or  quality  be  as  it  is  ;  but  go  thou  v/ith  thy 
w/.V-fpirit  into  God's  /st'^-fpirit,  and  give  up  thyfelf  into  his  mercy:  thou  wilt  once 
well  be  freed  from  the  i-vil  fource  or  quality. 

126.  Ihe  Evil  fource  or  quality  is  out  of  or  from  the  Earth  ;  if  the  Harth  gets  the 
Body,  then  it  may  take  away  its  Evil,  but  thou  art  and  remainell  to  be  one  Spirit  with, 
and  in  the  will  ot  God,   in  his  hove. 

127.  let  the  £^7/ Adam  be  gone,  there  wit!  a  gcod  and  neiv  one  Sprout  forth 
out  of  the  Old,  as  a  fair  bloflbm  fprings  cut  of  the  ftinking  Dung;  on^y  have  a  care  rhcu 
retaineft  the  Spirit  in  God.  j;8.  Con- 


chap.  5 .  Of  the  Miferable  Fall  of  Man.  4 1 

I  2S.  Concerning  the  Evil  Body,  which  (licks  full  of  Evil  /IffeaionSy  there  is  not  uiülU 
to  be  done  ;  if  ic  is  inclined  to  Evil,  do  it  the  kfs  good  ;  give  it  no  ocrafion  to 
wantonnels. 

129.  To  keep  it  in  fubieftion,  is  a  good  Remedy  ;  to  be  full  and  frolick,  is  at  length 
to^  make  the  Afs  entirely  to  wallow  in  the  Mire^  where  it  dehles  itfeU  fufFicjentiy  like 
a  Swine. 

130.  To  be  fober,  and  to  lead  a  Temperate  life,  is  a  Good  purgation  for  the  Evil  Af'-  -, 
not  to  give  it  that  it  lulteth  after,  to  let  it  faß  often,  fo  that  it  may  net  hinder  Prayer, 
that  is  good  for  it ;  it  is  not  willing,  but  the  underjlanding  muft  be  Lord  ;  for  it  bears 
God's  Image. 

131.  This  '  Latin  does  not  relifli  well  to  the  Rational  World,  in  the  Luß  of  the  '  DcasisW  ».- 
Flelh  ;  but  feeing  that  relilhes  it  not,  but  draws  into  the  place  thereof  mere  vain  earthly  Inlbudion. 
Voluptuouihefs  and   Pleafure,    and  fwallows  them  into  itfelf,    therefore  is   the  Anger 

ftirring  in  them  -,  that  draws  them  continually  with  Adam  cut  of  Paradife,  and  with 
Lucifer  into  the  Abyfs ;  and  there  wilt  thou  fwallow  and  devour  to  the  full,  what  thou 
haft  here  willingly  drawn  into  thyfelf. 

132.  But  thou  Ihouldft  not  lay  the  blame  on  God  -,  if  thou  doft,  thou  art  a  Liar» 
and  an  Enemy  of  the  Truth  •,  God  wills  no  Evil,  alfo  there  is  no  Evil  Thought  in  him  : 
he  has  only  one  Iburce  or  quality,  and  that  is  Love  and  Joy. 

133.  But  his  fierce  wrath,  viz.  Natnre,  has  many  Sources  or  Qualities;  therefore  let 
every  one  have  a  care  what  he  does,  every  Man  is  his  oivn  God,  and  his  own  Devil : 
that  fource  or  quahty  which  he  inclines  himfelf,  or  yields  himfelf  up  into,  that  leads 
and  drives  him  ;  and  he  is  the  Work-marter  of  it. 

134.  It  is  a  great  Mifery,  that  Man  is  fo  blind,  that  he  cannot  Icnow  what  God  is, 
notwithftanding  that  '  be  lives  in  God.  *  A£ls  17. 18. 

135.  And  yet  there  are  Men  that  forbid  fuch  a  thing,  and  fay,  that  Man  fliould  not 
fcarch  what  God  is,  and  yet  will  he  Teachers  of  and  for  God  :  verily  fuch  are  even 
Teachers  of  and  for  the  Devil,  that  he  may  not  be  hwivn. 

The  Sixth  Chapter. 

Of  Adams  Sleep :  How  God  made  a  Woman  out  of  him  ;  and 
how  he  became  quite  Earthly  ;  alfo  ho^JD  God  by  the  Curfe  has 
withdrawn  Paradife  frotn  him. 

1.  ,f  )^^^)^3^^^  ^^'^  became  weary  and  tired,  he  fell  into  a  Heep,  i-iz.  into  the 
Mjm(  ^  k.^  Magia  ;  it  was  with  him  as  if  he  were  not  in  this  world  ;  for  all  his  Senfes 
g^>  \V  <(^  or  Thoughts  ceafed,  the  wheel  of  the  Effences  paflcd  into  a  Reft. 
0-5*  5g-^  2.  He  was  as  it  were  EfTential,  iW/Subftantial,  he  was  altogether  like 
W  j^^^5^  ^  the  iV%irt  ;  for  he  knew  nothing  of  his  Body  -,  he  lay  as  dead,  but  was 
*■    '^^^■^  not  Dead,  but  the  "  Spirit  flood  ftill.  „^j^^5  .^.^^j. 

3.  And  then  the  Effences  have  their  Effe^,  and  the  Spirit  of  the  foul  only  fees  or  the"Bo/)'!''° 

difcerns ;  and  theix  is  fourtrayed  in  the  fydereal  Spirit,  all  whatfoever  the  ftarry  heaven  '     ' 

brings  forth. 

•  Ff 


42  Of  Adams  Sleep.  Part  I. 

4.  And  he  flood  Magically  in  the  Mind,  as  a  Looking-Glals,  on  which  the  Spirit 
»  Or  is  over-    of  this  world  '  Gazes ;   and  conveys  whatfoever  it  fees  in  the  Looking-Glafs  into  tiic 
come  with       EJfences  \  and  the  hffences  >■  flow  therein,  as  if  they  did  perform  the  work  in  the  Spirit, 
J  q^afjtv  or    ^'^'^  pourtray  it  in  the  Spirit :   which  are  Dreams  and  Reprefentations,  or  Figures. 
ofciate. '  5-  Thus  we  are  to  know,   that  when  the  Earthlinefs  wreftlcd  with  Adam,  and  that 

he  imagined  therein,  he   became  inftantly  infefted  thereby,  and  in  his  Mind  became 

dark  and  ftern. 

Ü.  For  the  Earthlinefs  began  to  qualify  or  operate  like  water  that  begins  to  fectb 

by  the  fire  :    the  fource  or  quality  of  the  Stars  became  ftirring,  and  they  were  now 

Lord  of  tlie  Body. 
»  Geo.  2.  21,       tf.  And  now  Mofes  faith  very  right,  ^  God  fuffered  a  Deep  ßeep  to  fall  upon  him  ;  that 

is,  his  Will-fpirit  Imagined  after  Earthlinefs,  God  let  him  fall  down  ;    for  he  brought 

with  the  Imagination  earthlinefs  into  the  heavenly  Subftantiality,  and  that  the  Spirit  of 

God,  which  is  a  Spirit  of  Light,  would  not  have. 

8.  For  Adam's  Spirit  was  a  Creature.,  and  proceeded  forth  out  of  God's  Love-fpirit  -, 
and  therefore  indeed  it  did  not  willingly  leave  him ;  but  the  Earthlinefs  had  already 
captivated  him. 

9.  And  when  that  left  him,  then  he  funk  down  in  impotency,  and  fell  home  to  the 
Third  Principle,  viz.  to  the  Stars  and  the  Four  Elements ;  thus  he  laid  in  the  Earthly 
Magia,  and  was  not  yet  wholly  Earthly. 

10.  He  laid  in  the  Myßery,  between  the  Kingdom  of  God  and  of  this  world,  where 
both  the  Fiats,  viz.  the  divine  and  tlie  earthly,  were  ftirring  in  him  -,  and  now  the 
Two  Kingdoms,  viz.  of  God  and  of  Hell,  were  firll  in  ßrife  about  Man. 

^Orimaeed.        ^'-  -^-nd  fo  now,  if  the  dear  Name  Jesus  had  not  been'  incorporated  in  Adam 
*. Via«. 1 2. 40.  even  before  his  Creation,  as  in  the  fubftantiality  of  God,  wherein  the  Virgin  of  Wifdom 
ftood,  wherein  Adam  was  created,  he  would  indeed  have  flept  ßill,  and  have  been  in 
the  Earthly  Death. 

I  2.  And  this  is  the  caufe,  why  the  Second  Adam  *■  Chriß  muft  reß  till  the  third  Day 
in  the  Earth,  in  the  firft  fleep  of  Adam  ;  and  awaken  or  raife  up  again  the  Firll  Adam 
out  of  the  Earthlinefs. 

13.  For  Chrift  had  alfo  a  foul  and  fpirit  out  of  Adam,  and  the  precious  dear  word 
of  the  Deity,  together  with  God's  Spirit,  awakened  and  raifed  up  again,  in  Chrift's  fiefc, 
the  dead  fubftantiality  of  the  Sulphur,  viz.  the  Body,  which  in  Adam  was  dead  ;  and 
put  it  again  into  the  power  of  the  Majefty  of  God,  and  therewith,  US  all. 

74.  All  thofe  which  with  their  Faith  and  Irwgination,  in  Chrift's  flefli  and  blood,  in 
his  Death  and  ReiV,  go  into  the  Earth  •,  they  fprout  all,  wich  their  Spirit  and  Will,  forth 
in  the  divine  fubftantiality,  and  are  a  fair  Bloflbm  in  the  Majefty  of  God. 
-    15.   And  God,  the  Eternal  word  and  power,  will  at  the  laft  Day  nv/ake  and  raife  up  in 
himielf,   with  his  Ipirit,  the  dead  Body,  which  with  Adam  is  fallen   home  to  the  Earth. 

1 6.  For  Chrift's  Soul  and  Flefti,  ivhich  is  alfo  our  Soul  and  Flefli ;  undcrftand  it  righ.t ; 
that  part  which  /kiam  received  out  of  the  divine  Subftantialiry,  has  God,  through  and 
in  the  Death  of  Chrift,  feparated  from  the  Earchly  fource  or  quality,  and  has  awakened 
and  raifed  it  up,  and  introduced  it  into  the  divine  fubftantiality  again,  as  it  was  befo.'-e 
-the  Time  of  the  World,  and  Us  in  and  with  him. 

17.  And  we  are  only  li'anting  in  our  giving  up  ourfelves  into  it,  in  that  we  fi^ffer 
the  Devil  to  with-hold  us  :  for  our  Death  is  broken,  our  flccp  is  become  a  Life  -, 
and  that  in  Chriit,  and  through  Chrift,  in  God,  and  through  God,  in  the  Fternity,  with 
our  Byfs  or  Grov::id,  ia  the  Abyfs,  viz.  in  the  Majeßy  without  or  beyond  the  fiery 
Nit  tire. 


Chap.  6.  Of  Adams  Sleep.  43 

18.  O  BlinJne's,  that  wc  know  not  ourfelves !  O  thou  Noble  Ma»,  if  thou  kneweft 
thyfelf  who  thou  art,  how  woulJft  thou  rejoice  ?  How  wouldft  thou  give  the  Devil  hi^ 
l:rrand  to  be  gone,  who  Day  and  Night  endeavours  to  make  our  Mind  Earthly,  that 
v»e   ihould  not  know  our  true  Native  Country,  out  of  which  we  are  gone  forth. 

19.  O  miferable  Corrupted  Reiiibn,  if  thou  knewelt  but  one  little  Ipark  of  thy  firft 
Glory,  how  wouldft  thou  pant  after  it! 

20.  How  very  amiable  and  ble/Ted  is  but  the  gUmpfe  of  the  divine  fubftantialuy  ' 
Ho%v  fiveet  is  the  Water  of  the  Eternal  Life  out  of  God's  Majefty  ! 

21.  O  moit  worthy  Light !  draw  lis  into  thee  again,  we  are  now,  with  Adam,  falleu 
afleep  into  the  Earthly  fource  or  quality  :  O  come  thou  moll  worthy  Word!  and  awake 
or  ralfe  uS  up  in  Chrijl ! 

22.  O  thou  moft  worthy  Light !  for  thou  haft  indeed  appeared,  deftroy  and  break 
now  the  Devil's  Power,  which  holds  us  captive  ;  break  the  power  and  might  of  the 
Antichrift  and  of  Covetoufnefs,  and  deliver  us  from  the  Evil  one. 

23.  Awaken  and  raife  us  up,  O  Lord  !  for  we  have  long  flept  in  the  Devil's  Net  in 
the  Earthly  fource  or  quality  -,  let  us  yet  once  fee  thy  falvation. 

24.  Bring  forth  the  New  Jerufalem ;  It  is  Day :  why  ftiould  we  fleep  in  the  Day  ? 

25.  O  come,  thou  Breaker  through  Death,  thou  Powerful  Saviour  and  Conqueror, 
and  break  in  pieces  the  Devil's  Kingdom  upon  Earth  :  Give  us,  poor  fick  Adam,  yet  a 
Cordial  draught  out  of  Sion,  that  we  may  refrefh  us,  and  go  into  our  true  native 
Country. 

26.  '  Behold  all  Mountains  and  Hills,  together  with  the  Vallies,  are  full  of  the  glory  '  The  Spirit's 
of  the  Lord  ;  it  fpringeth  up  as  a  fprout,  who  will  hinder  it  ?    Hallelujah.  anfwer . 

27.  Now  when  Adam  was  fallen  aQeep,  he  lay  in  the  Myftery,  as  in  God's  PFcnder; 
^hat    it  did  with  him,  that  was  done. 

28.  Thus  the  incorporated  or  imaged  Name  Jesus  rrtoved  the  Fiai  again  in  two  Forms, 
t'/z.  in  both  the  'Titu'^ures,  of  the  Fire  and  of  the  Water. 

29.  For  ihhfrß  Image  was  now  fallen  home  to  the  Name  Jesus  in  the  word  of  Life; 
and  fo  now  the  word  of  Life  was  the  Second  Creator  -,  underftand,  with  the  incorporated 
or  imaged  Name  Jesus,  which  would  become  Man,  that  feparated  the  two  TinSlures 
one  from  another,  viz.  the  TinSiure  of  the  Fire,  and  of  the  Light. 

go.  Yet  not  wholly  in  the  power,  but  in  the  fubftantiality  •,  for  in  the  fubftanti- 
ality  of  the  TinSlure  of  the  Light,  was  the  Sulphur  of  Venus  of  the  Love,  in  v/hich  Jdam 
Ihould  and  could  impregnate  himfelf:  The  Fire's  TiJtclure  gave  foul,  and  the  Light's 
linBure  gave  Spirit  : 

3  I.  Fiz.  an  Lnage  according  to  the  outward  Image,  the  Fire-Life  imagined  after  the 
Light-life  •,  and  the  Light-life  after  the  Fire-life,  i-iz.  after  the  Ejfential  power,  out  ol 
which  the  Light  fliines. 

32.  This  was  in  Adam,  but  One,  for  he  was  Man  and  "  Wife.  "  O'  Woman. 

33.  And  the  word  of  Life  took  the  Tin^ure  of  Venus,  wich  the  heavenly  and  earthly 
Fiat  from  Adam,  alfo  a  Rib  or  Bone  out  of  his  Side,  as  alfo  the  half-crofs  in  the  Head. 

34.  Which  is  the  CharaSler  of  the  Holy  Trinity,  marked  by  the  word  of  Life,  viz. 

with  the  fevere  Name  of  God,  '  Gottes,  which  bears  fuch  a  Character.     T.  «  *ir>oTTe/, 

35.  'y    fignifying  the  Crofs  of  Chrift,    on  which  he  ftiould  fuffer  Death,   and  new 

'  regenerate  yldam  again,  and,  in  the  Name  Jesus,  introduce  him  i/t  "Tcrna- 
riufn  SanHum,  into  the  Holy  Ternary. 

36.  All  tuefe  the  Fiat  took  into  itfelf,  together  v/ith  all  EfTences  of  the  Human  pro- 
perty, as  alfo  the  property  of  the  Ibul's  Fire,  but  in  Venus' s  'Tincture,  not  according  to  the 
«light  and  ilrength  of  the  Center^  and  feparated  it  into  the  whole  Form  of  Man. 

*  Ff  2 


44-  Of  Adams  Sleep.  Part  I, 

37.  Thus  was  the  Woman  built  with  all  the  Members  of  the  feminine  properties,  as 
the)'  Hill  have  them  :  For  the  Sph-it  of  the  great  World,  Spiritus  A'lajoris  Almidi,  had 
now  the  ftrongell  Fiat,  and  figured  the  woman  in  I'uch  a  form,  as  /;  could  in  pofiibility. 

38.  For  the  Angelical  Form  was  gone  ;  the  propagation  mull  now  be  in  a  befiial 
»lainwr- 

;^9  And  fo  alfo  there  was  given  to  Adam,  feeing  he  was  fallen  home  to  the  Earthly 
Magia,  a  heßinl  form  and  fliape  of  Mafculine  Members,  and  Adam's  generating  w.is 
given  10  the  Fiat,  and  that  makes  a  fimilitude  of  him,  out  of  him. 

40.  If  he  had  continued  heavenly  Minded,  then  he  had  himfelf  generated  heavenly  -, 
but  now  the  earthly  iuit  did  it ;  and  his  outward  body  became  a  Beall  •,  he  loft  alio 
the  heavenly  wit  or  underßanding,    and  the  Power  of  the  Omnipotence. 

41.  Beloved  Reader,  thus  thou  art  to  know,  that  the  Second  Adam  Chrifl:  has  not  /;? 
z-am  fuffered  himfelf  to  be  Crucified,  and  with  a  Spear  to  be  pierced  in  his  lide,  nor 
has  in  vain  fhed  his  blood  ;  here  lies  the  Key. 

42.  j^dam  was  broken  in  the  Side  by  the  Rib  for  the  Woinan  ;  into  that  very  Side 
»;■(//  Longinus's  Spear  with  God's  fierce  wrath  come  •,  for  it  was  come  into  Adam,  and 
eut  of  Mary's  Earthlinefs,  into  Chrift's  Side  alio. 

43.  And  the  Blood  of  Chrift  muft  drozvn  the  fierce  wrath,  and  take  it  away  from 
the  Firfl  Adam  ;  for  the  Second  Adam  had  alfo  Heavenly  blood,  tliat  mufl:  drown  the 
Earthly  Tiirba,  tliat  the  firll  Adam  might  be  whole  again. 

44.  Let  this  be  told  you,  ye  Children  of  Men  ;  for  it  is  become  known  in  Tcrnaria 
San.'Jo,  m  the  Floly  Ternary  -,  and  not  m  Suppäfition  or  Opinion  :  it  concerns  both  Soul 
and  Body  ;  take  heed  what  you  do. 

4.,.  Thus  now  the  human  propagation  began   ia  a  beftial  manner;  for  Adara  re- 
tained the  Limbiis ;  and  his  Eve   the  Matrix  of  Venus  ;   for  the  Tinöures  were  di^ 
"jtdcd. 
*  Whole.  46.  So  now  each  Tinfturc  is  n.n  ''  entire  or  total  Magin,  viz.  a  defirous  longing,  wherein 

the  Cf«/^r  of  Nature  is  generated,  and  that  in  the  6'»^Ä«r.  I    ,-( 

47.  Thus  then  in  the  Sulphur,  is  again  the  defirous  Magia,  together  with  the  TinHure-, 
and  yet  it  cannot  came  to  Life,  except  the  TiniSture  of  Fire  come  into  I'cuus's  Tinfture  v 
and  renus's  Tincture  can  awaken  no  Life  ;  it  is  too  weak,  fo  that  life  cannot  be 
therein. 

48.  And  both  the  Tindlures  defire  alfo  the  Life  ;  and  fo  the  vehement  Lnaghiation  of 
Man  and.  Wife  begins,  fo  that  the  one  defires  to  mix  with  the  other. 

-IQ.  For  the  power  of  the  Effenccs  wills  to  be  living;  and  the  Tinfture  drives  on 
that,  and  defircs  the  fame. 

30.  For  the  lintJure  is  from  or  out  of  the  Eternal  Life,  and  yet  is  fhut  in 
■with  the  Subflantiality  •,  and  in  that  refpeft  it  wills  to  live  as  it  has  dene  from 
El  emit y. 

51.  And  theretbre  tlie  Man  longs  after  the  Matrix  of  the  Wife,,  and  the  Wife  after  the 
himbus  of  the  Man. 

^x.  The  Woman  has  a  ^ß/^ry  Tinflure,  and.  the  Man  ^  fiery,  rl\t  Man  fows  Soul, 
and  the  Woman  Spirit;  and  both  fow  fieih,  v\z.  Sulphur  :  Therefore  is  Man  and  Wife 
but  one  Body,  and  make  together  a  Child. 

53.  And  therefore  they  ought  to  continue  togedier,  if  they  once  mix,  for  they  are 
become  one  Body  ;  and  whofoever  mixes  with  another,  and  feparates  from  the  other, 
he  breaks  the  order  ex  Ordinance  of  Nature,  and  fucha  oae  is  like  a  Brute  Beaft,  and. 
tonfiders  not  that  in  his  feed  the  eternal  Tinfture  lies,  wherein  the  divine  Subflantiality 
lies  hid  ;  and  in  tliat  regard  will  one  day,  in  the  wrath-part,  hi:  a-xäktned. 


Chap,  6.  Of  Adams  Sleep,  45 

54..  All»  that  is  a  -JDork  which  will  follow  after  Man  in  the  Shadow,  and  its  Source  or 
Qiialiiy  will  one  day  be  made  ftirring  in  the  Confcicncc. 

c;^.  For  the  Tinfture  in  the  Seed  aril'es  out  of  Eternity,  it  is  not  tranficory  :  It  ap- 
p;?ars  in  the  Spirit's  form,  and  pallcs  into  the  Magia  of  Man  ;  out  of  which  it  has  gene- 
rated and  produced  Man. 

56.  Mark  this,  ye  Wliores  and  Whoremongers,  what  you  work  in  frivaie  Corners 
many  times  with  great  falfhood  and  wickednefs,  that  pafTes  into  your  Confciences,  and 
becomes  to  you  an  evil  ^^«rt'cu/«^  Worm. 

57.  The  Tintflure  is  an  eternal  Subftance,  and  it  •tc.-crvW  fain  be  in  the  Love  of  God, 
but  if  ye  call  it  into  a  falfe  or  impure  VeiTel  in  abomination  and  inordinatcneff,  then  it 
will  hardly  attain  God's  Love,  and  then  it  pafles  with  its  Imagination  again  into  the 
firfl:  Place,  i-iz.  into  you. 

5'-'.  If  it  is  come  to  be  falfe  in  a  fahe  VefTcl,  fo  that  it  cannot  reß,  then  it  will  gnaw 
you  indeed,  and  alfo  pafs  into  the  kelfiß}  Abyls  in  the  Confcicnce. 

•59.  It  is  no  Fiction  or  jefting. Matter  ;  Be  not  fo  beflial  ;  for  a  Beaft  has  its  Tindture 
merely  from  this  world,  but  j^«  not  fo,  ye  have  it  out  of  the  Eternity,  and  that  which 
is  Eternal  dies  iwt^ 

60.  Though  indeed  you  dcftroy  the  Sulplmr,  yet  the  Will-lpirit  in  the  Sulphur^  with  the 
N oble  T'//7iSört',  paffes  into  the  Myflery,  and  each  Myftery  takes  that  which  is  its  own, 
and  that  Myftery  at  the  Lift  Day,  when  the  Spirit  of  God  will  xnove'  icfelf  in  all  the 

'i'hree  Principles,  will  be  marjfijled,  and  there  you  will  fee  your  ^  fair  Works.  ^  Fine,  or 

61.  Thus  the  great  Mercy  oi:  God  over  all  the  generations   of  Mankind,  is  highly  2°°'^l^'* 
hiowii  to  us,  that  God  would  help  Man  thus  :  elfe  if  God  had  defired  die  beftial  property, 

he  would  at  the  fame  inftant  have  created  a  Man  and  a  Woman  ;  he  would  jwt  have 
made  one  alone  with  both  the  Tindlures. 

62.  But  God  knew  well  the  Fall  of  Man,  as  alfo  the  Treachery  of  the  Devil,  which 
thus  v.'ith  or  by  Eve  was  brought  to  derifion  :  I'he  Devil  fuppofed  thus  when  ^■idam  fell 
down  into  a  Sleep :  Now  I  am  Lord  and  Prince  upon  Earth,  but  the  feed  of  the  Wo- 
man bi'?dered  that. 

63.  We  are  to  underftand  the  awakening  of  Adam  out  of  his  fleep  :  He  fiept  in  the 
Heavenly  World,  and  «-x'^^yJ  to  the  Earthly  World,  the  Spirit  of  the  Great  World 
awakened  and  raifed  him  up. 

64.  l^hen  he  fa-n;  the  Woman,  and  kneKv-  her,  ^  that  ßoe  was  his  Flcßo  and  his  Bone,  for  s  Gen.  2.  :j,. 
the  Virgin  ef  the  Wifdom  of  God  was  yet  in  him  ;  and  he  looked  upon  her,  and  ima- 
gined in:o  her,  for  (hiC  had  gotten   his  Matrix;  as  alio  the  1  influre  of  J\'nus  ;  and  fo 
inlcdiitly  the  .one  Tincture  received   the  other  by  the  Imagination  ;  therefore  ^Jdß}»  took 

her  to  him,  and  faid,  "  Alan  ßoall  call  her  Wcman,  becaiife  ße  is  taken  out  of  Man.  ^  Gen.  2,  23. 

6^.  Alfo  Eve  is  known  to  be  no  pure  immaculate  Virgin,  as  alfo  all  her  Daughters. 
The  'Turha  has  dcftroyed  the  Virginity,  and  made  the  pure  Love  Earthly  :  The  Earthly 
Imagination  defcroys  the  n^,'i^/ Virginity. 

6).  For  God's  V/ifdcm  is  a  pure  Virgin,  in  which  Chrifl;  was  ccnceived,  and  in  a  right 
Virgin-hke  VefTel  becan-.e  Man,  as  hereafter  will  follow. 

67.  Thus  alio  could  not  the  Earthly  Virgin  continue  in  Paradife  ;  though  they  Vvcre 
yet  in  Paradife  ;  alfo  they  had  both  of  them  the  Paradifical  Source  or  Qiiality,  but  mixed 
v/ith  Earthly  longing. 

68.  ^  They  ivere  ?iaked,  and  had  the  beftial   Members   for  propagation,  and  knew  it '  Gen.  2.  t  . 
not,  alfc  they  "Jcere  not  aßjanud,  for  tiie  Spirit  of  the  Great  Vv^orldhad  not  yet  the  domi- 
nion over  them  till  ihey  did  eat  the  Earthly  fruit,  and  then  ''  their  eyes  'ix'trt  opened ;  for  "^  Gen.  3.  7. 
the  Heavenly  Virgin  of  God's  wildem  departed  from  them,  and  then  they  firft  felt  the 
Kingdom  oi  the  Suus  and  the  Elements. 


46  Of  Adams  Sleep.  Part  I. 

-  -  69.  Wlien  the  ?[)lrit  of  God  withdrew,  then  the  Earthly  Spirit,  with  \.\\t  fierce  wrath- 
ful iource  or  quality,  attracted  in  them,  and  there  the  Devil  got  an  entrance  and  infcfted 
them,  and  brought  them  into  the  fierce  Wrath,  and  evil  Malice,  or  Malignity  ;  as  it  is 
itill  at  this  day. 

70.  For  the  wrath  of  God  out  of  the  eternal  Nature,  which  the  Devil  has  kindled 
antl  awakened,  ßicks  in  the  Earthly  Center  :  Alio,  no  life  can  be  generated,  unlefs  the 
Center  be  awakened,  for  the  Principle  ftands  in  the  Fire,  wherein  all  Life  ftandeth  5  and 
the  Center  of  Nature  has  fierce  wrathfulnefs  in  its  forrns. 

•  71.  Therefore  it  is  this  only  that  will  doit:  Stoop  and  y«^wV  thyfelf,  and  enter  inta 
^leeknefs^  and  let  thy  Life  be  right  and  jult. 

72.  For  the  Life  is  Fire,  and  the  Life's  Image,  which  is  the  fimihtude  of  God,  that 
is  in  the  Light,  viz.  in  the  Love-fire, 

73.  But  the  Love-fire  does  not  afford  or  give  the  Catter  of  Nature,  and  therefore  the 
Devil  always  fuppofes  that  he  is  a  greater  Lord  than  the  Creatures  in  the  Love-fire. 

74.  Indeed  he  is  more  ftrong  or  ftern,  but  he  lives  in  the  darknefs,  and  devours  the 
ftrong  or  ftern  Subftantiality  into  himfelf,  and  therefore  alio  he  is  an  Enemy  to  the  Love. 

y^.  And  we  are  to  know,  that  the  Devil  is  in  fault,  and  the  Caufe,  that  Man  was 
created  in  his  ftead ;  alfo  we  are  to  know,  that  he  is  guilty  of  Man's  Fall. 

-jG.  Although  Jdam  and  his  Eve  (when  God  had  divided  Adam)  could  not  ftand  ; 
they  were  indeed  in  Paradife,  and  fliould  have  eaten  Paradifical  fruit,  after  an  Angelical 
manner  -,  but  they  have  not  eaten  of  it,  for  the  Tree  of  Knowledge  of  Good  and  Evil 
was  more  acceptable  to  them. 

77.  hnä  Eve,  as  foon  as  fhe  was  made,  imagined  into,  or  longed  after  the  Tree  of 
Temptation  :  And  though  Adam  did  open  the  Commandment,  and  made  it  known  to 
her,  yet  the  Lufting  or  Longing  was  only  after  the  Tree, 

78.  For  the  Earthly  EfTences  were  not  yet  manifefted  in  Adam  and  Eve,  they  were 
'  The  Eflen-  yet  captivated,  therefore  '  they  drove  fo  on  into  the  Luft,  for  they  would  needs  be  Lord. 
^^^-                    7g.  And  this  came  to  pafs  through  the  Infeclion  of  the  Devil,  through  his  cfcendent 

falfe  or  wicked  Imagination  •,  and  therefore  he  laid  himfelf  in  the  form  of  a  Serpent  at  the 
■"  Gen.  3.  5,  Tree,  and  praifed  the  fruit  to  Eve  ",  that  it  maketh  ivife  or  cunning. 
^-  80.  Yes,  wife  and  cunning  indeed,  to  know  evil   and  good,  mifery  enough,    for  a 

Twofold  fource  or  quality  to  rule  in  one  only  Creature  :    Tlie  not  knowing  it  were 

better. 
»  Gen.  3.  5,      8 1.  He  tells  them  Lies  and  Truths  together  %  they  fiall  Z-^  cunning  or  ivife,  and  their 
^-  Eyes  (Ijall  be  opened. 

'  82.  Yes,  fufficiently,  they  quickly  faw,  that  with  the  earthly  fource  or  quality  they 

were  fallen  home  to  the  Spirit  of  this  vrorld,  fo  that  they  were  naked,  and  knew  their 

•  Or  Carcafe.  earthly  Members  i  they  came  to  have  entrails  in  the  Body,    and  a  ßinki?ig  "  S.ick  of 

Worms,  full  of  Woe  and  Mifery,  in  Anguifh  and  Toil,  as  is  mentioned  in  the  Book 
of  the  Three  Principles  •,  and  fo  we  fee  now  before  our  eyes  what  manmr  of  Paradifical 

•  Or  get  our  _/^,igels  we  are,  and  how  we  muft  generate  and  ^'  nourifli  ourfelves  in  Anxiety,  Care,  and 
-i^"'g-  Jvlilery,  which  ftiould  have  been  done  after  another  manner. 

83.  Thus  we  fufficiently  know  Aiam's  Fall,  and  zvhy  he  could  not  continue  in  Para- 
dife, and  what  Paradife  was,  which  is  _/7;7/ to  this  very  day,  only  it  bears  not  Paradifical 
fruit,  and  we  have  not  the  Paradifical  Source  or  ^J^nality,  and   Eyes,  and  lb  we  fee  it 
not. 
1  Ceti.  3.  17.      84.  For  God  hath  ^  cm  fed  the  Ear:  h  for  Man's  fake.,  fo  that  Paradife  fprings  no  jnore 

•  io.K/  heaio-  through  the  Earth,  for  it  is  become  a  '  Myftery,  and  yet  is  continually  there. 

'■■■""•  85.  And  into  that  Myftery  the  fouls  of  the  Saints  de^part^  when  the  Earthly  body  fcpa- 

rates  itlelf  from  the  foul. 


Chap.  6.  Of  Mams  Sleep.  47 

86.  It  is  in  this  World,  and  yet  is  out  of  this  World ;  for  this  World's  quality  or 
•fource  touches  it  not. 

87.  The  whole  World  would  have  continued  tobe  Paradife,  if  Adam  had  continued  in 
Innocence,  but  when  God  pronounced  the  curfe,  then  Paradife  departed. 

88.  For  God's  curfing  is  fleeing  :  It  is  a  fleeing,  not  departing  away,  but  going  inta 
another  Principle,  viz.  into  himfelf. 

89.  For  the  Spirit  of  God  proceeds  forth  from  God  into  the  Subftantiality,  but  when 
this  Subftantiality  became  Earthly,  and  that  the  Devil  dwelt  therein,  who  was  God's 
Enemy,  then  the  Spirit  of  God  pafTed  into  its  own  Principle,  viz.  into  the  Love,  and 
departed  out  of  the  Earthlinefs,  and  there  it  ftands  now  frefented  to  Man  in  the  Light 
of  Lrfe. 

50.  So  that  whofoever  now  dejires  to  enter  into  the  1  ove  of  God,  let  him  go  with  his 
W'ill-fpirit  into  Paradife  •,  and  then  Paradife  will  fpring  up  again  into,  or  in  his  IFill- 
fpirit,  and  he  will  receive  upon  his  Image  again  the  heavenly  Subftantiality,  in  which  the 
Holy  Spirit  rules. 

9  ( .  Let  this  be  a  Pearl  to  you,  ye  Children  of  Men,  for  it  is  the  true  Ground  ;  who- 
foever feeks  and  finds  it,  he  has  meer  Joy  therein  :  It  is  "^  the  Pearl  which  lies  bid  in  the  '  Matth.  ij, 
field,  for  ivhich  one  fold  all  his  goods  and  bought  the  Pearl,  of  which  Chrifl  fpeaketh.  4S>  4'^- 

.     92.  Thu«  alfo  we  may  know  '  the  Chcrubin  which  drove  Adam  and  Eve  out  of  Para-  '  Cien.  3.  24. 
dife,  viz,  the  ftern  or  ftrong  Angel,  which  fignities  the  Cutter  off  of  the  Earthly  life  from 
Paradife,  where  Body  and  Soul  muft  part  alunder. 

93.  It  is  indeed  known  to  us,  that  Adam  and  Eve  were  driven  away  out  of  the  place, 
where  the  Tree  of  Temptation  ftood  ;  for  i  aradifical  fruit  ftood  there;  which  they  fliould 
no  more  fee  or  eat,  for  the  Heavenly  belongs  not  to  the  Earthly. 

94.  Alio  the  Beafts  were  driven  out  in  relpedl  of  the  evil  Tree,  for  they  could  not  eat 
of  the  Paradifical  fruit ;  but  of  this  Tree  every  beaß  could  eat,  for  it  was  earthly, 

9,^.  Thus  muft  they  leave  Paradife,  for  God  had  clothed  them,  through  the  Spirit  of 
the  Great  World  ",  with  theßins  of  Beaßs,  inftead  of  the  heavenly  Clothing  of  clarity  "  Gen.  3.  21. 
and  brightnefs. 

96.   And  he  had  pronounced  their  Sentence,    v/hat  they  ftiould  do  and  fuffer  in  this 
World,  what  they  Ihould  thenceforward  eat,   and  how  they  Ihould  nourifh  themfelves, 
or "  get  their  living  in  Care  and  Mifery,  ////  they  fljoidd  return  altogether  to  the  Earth  from  '^  Gen,  3.  17, 
whence  they  were  es  trailed  as  to  one  Part.  '^'  '9- 

The  Seventh  Chapter. 
Of  the  promfed  Seed  of  the  JVo^nan,  and  Brufer  of  the  Serpent. 

I.  ?'^-®(SÜ)'®"^,  O  W  then,  Adam  and  Eve,  ftanding  thus  as  Man  and  Wife,  in  Para- 
®******#@  tjife^  and  having  yet  the  heavenly  fource  or  quality  and  joy,  though 
^*  M  *^  mixed,  the  Devil  could  not  endure  thar,  for  his  Envy  was  too  grear. 
5^*  *^K^         2.  Seeing  he  had  overthrown  yA^rt;»,  and  brought  down  his  Ange- 

jin**=!t^iit^,3(fia  heal  form,  he  looked  now  upon  Eve^  viz.  the  Woman  out  of  Adam, 
^'sP(S^©..^  ^^^  thought  fhe  might  conceive  Children  in  Paradife,  and  remain  in 
Paradife  ■,  he  would  therefore  fcduce  her,  that  i1:e  might  eat  of  the 

forbidden  fruit,  and  foflie  would  bi.co:ne  Earthly,  and  then  he  might  reach  into  her  heart. 


b 

Matth.  27, 

5 

C 

Luke  23. 

4 

Matth.  27 

5- 

■»                    ^ 

C 

Luke  10. 

3' 

3. 

4.^  Of  the  Promifed  Seed  of  the  Woman,  ■  ^  Part  I. 

and  bring  his  Imagination  into  her,  and  lb  get  her  into  his  Kingdom,  and  continue 

lull  Prince  in  the  Third  I'rincjple  upon  h'.arth. 
y  Gcii.  ^.  6.  .      g.  Which  he  then  alio  did,  and  perlbadcd  her  to  the  evil  fruit,  fo  that''  ße  laid  hold 

on  the  Tree,  and  broke  off  an /Ippk,  ii/id  did  eci^  and  giiVe  aifo  to  AJ&>n, 
■-    .4.  Now,  when  Adam  iaw  that  Kve  did  not  inllaiuly  tall  down  and  die,  he  did  eat  a!fo, 

for  the  Lurt  was  in  both  of  them. 
'  Gen.  3.  24  :     5.  This  is  the  Bit  upon  wliich  Heaven   and  Paradifc  departed,  where  the  "  Cherub'n, 
•  OrCircum-.viz.  the  ^  Cutter  otY,  with  rlie  Naked  Srcord,  came  and  Jtood  before  the  Door,  and  fuffercd 

6.  His  Sword  was  that  of  the  deßroying  An-^cl,  which  now  cutteth  Men  with  hear, 
cold,  ficknefs,  necelTity,  and  death  ;  and  at  lall  cuts  off  the  Earthly  Life  from  the 
Soul. 

7.  When  this  Sword  was  to  be  broken  in  the  Death  of  Chrlfl",  x}c\z\\^  the  Earth  trem- 
bled, and  the  '  Sun  lofi  its  fhining  Light,  and  the  Recks  cleft  in  funder  before  the  ftrong 
Might  of  God,  which  thus  broke  Death  in  pieces. 

8.  ^  Thus  alfo  the  Graves  of  the  Saints  opened ;  and  their  Bodies  laent  cut  from  Death  again, 
for  the  Sword  was  broken,  and  the  Angel,  which  guarded  Paradife,  was  removed  ;  ajid 
the  Bodies  of  the  Saints  zvent  into  Paradife  z^zm. 

9.  But  here,  when  Adam  and  Eve  eat  the  Earthly  fruit,  they  °  fcH  among  Murderers, 
-ioho  wounded  them  and  call  them  our,  and  let  them  lie  half  dead. 

10.  Their  going  forth  out  of  Paradile,  is  tlie  going  from  Jerufakm  to  Jericho,  for  they 
went  out  of  Pleaven  into  this  evil  corrupt  World,  into  the  houfe  of  Sin. 

11.  Where  inftantly,  in  their  Minds,  in  the  Ceiiter  of  Nature,  the  Wheel  of  the 
Senfes  or  Thoughts  began  to  qualify  or  operate  in  the  Earthly  fource  or  quality,  where 
one  fenfeor  Z?;«?//^«'/ was  againll,  and  contrary  to  the  other,  where  Envy,  Pride,  Covc- 
toulhefs.   Anger,  and  contrary  oppolite  W'ill,    fufficiently  flowed  forth  on  heaps. 

12.  Eor  the  noble  Light  of  Love  was  extinguilhed,  which  makes  tlie  fierce  wrathful 
fource  or  quality,  amiable,  friendly,  and  meek,  /«  •:i'/'zc/j  the  Spirit  of  God  works,  and 
the  fair  \'irgin  of  God's  Wil'dom  refts  -,  they  went  out  from  the  fair  Wifdom. 

Ig.  God  had  created  Adam  in  the  chafte  Virgin  of  his  Wifdom,  but  he  became,  in  the 
'  By  the  word  prefence  and  Head  thereof,  an  evil  Earthly  cppofite  '  Woman,  with  which  he  muftlive 
Woman,  un-  in  this  beftial  form  in  mere  care,  anxiety,   and  necelTity. 

ileiiiai.d  the         j_^_  ^^j  q^^  qj.-  j^jj  j.-.^[.  Garden  of  pleafure  which  he  had  in  him,  there  came  an  op- 
See'the Three  pöö^e  Thcniy  and  Thijlly  Garden  ;    whence  yet  he  fomev:hat  fought  the  =  Virgin-like 

I'liiiciples,        fruit.  r        ^      J  1  • 

\ip.  13.  --v.  I.       15.  But  it  went  with  him  as  with  a  Thief,  who  has  been  in  a  fair  Garden  to  keep  it ; 

"irginah      but  is  for  his  Theft  call  out  from  it,  and  yet  would  fain  eat  the  fruit  of  ir,   but  cannot 

get  in,  but  goes  round  about  the  outfide,  and  reaches  over  with  his  hand  alter  the  fruit, 

which  vet  the  GivAtncv  fnatches  out  of  his  hand  again,  and  he  mull  go  away  lamenting, 

and  cannot  fatisfy  his  Lull  or  Longmg. 

16.  Thus  it  goes  alfo  with  him  concerning  the  Woman,  when  he  was  In  God's  Love, 
and  the  Woman  in  him  a  chafe  Virgin,  in  God's  Sweetnefs  and  Wifdom  •,  then  he  did 
eat  of  her  fruit,  and  could  very  well  refrelbi  or  delight  himlelf  with  his  own  Love  in  the 
Matrix  of  Venus. 

17.  For  the  ^'wt-Tin^fure  has  a  great  joyful  recreating  delight  in  the  Light's  TinSlure, 
and  that  he  had  in  himfelf,  he  v/as  Man  and  Wife. 

18.  But  now  he  mud  go  round  without  that  Garden,  and  touch  the  Tindlure  of 
Venus  but  with  one  Meniber,  whereas  yet  the  inv.ard  Tinilures  in  the  Seeds  receive  one 
another,  and  labour  to  produce  a  Life. 

2  '9'  ^'^^ 


«  V 


Chap.  7.  Of  the  Promifed  Seed  of  the  Womayu  49 

19.  But  the  outward  Body  is  not  worthy,  thaf  it  fliould  enjoy  the  /«u"ö/"i  joyful .qiia- 

lifying  or  operation,  wherein  the  foul's  Life  is  fov:n.  < 

20.  The  inward  Eflences  only  enjoy  that ;  for  they  are  out  of  tlie  Eternal  i  but  the 
outward  Beftial  Afs  brings  or  affords  only  a    beftial  Longing  or  Lull. 

2  I.  He  knows  nothing  of  the  Joy  of  the  Eflences,  when  one  Titulurc  coir.es  into 
the  other,  and  what  is  done  then,  where  there  is  yet  foniewhat  of  Paradife  ;  but  the 
Earthly  EflTence  mixes  icfelf  fuddenly  therein,  and  it  is  but  a  joyful  Glivipfe. 

22.  Wherein  the  will  -to  Life  becomes  generated,  which  afterwards  drives  on  and 
impregnates  itfelf  with  Sulphury  till  it  may  reach  the  Principle,  and  ftrilce  up  fire  in  the 
Center y  wherein  then  there  is  a  true  Life,  and  again  a  Soul  is  generated. 

23.  Now  when  the  fair  Image  thus  departed  away  from  God's  Love,  then  it  knew 
itfelf,  that  it  was  come  into  another  Source  or  Qiiality  :  then  began  fear  and  terror 
before  the  fierce  wrath  of  God,  for  it  began  to  qualify  or  operate  in  them  -,  they  looked 

one  upon  another  and  perceived  their  Beftial  form,  and  ''  that  they  were  .Naked.  ''  Gen.  3.  -. 

24.  And  then  fure  the  Devil  danced,  and  God  was  derided,  for  '  they  were  cfraid,  and  '  \'trk  8 

.  crept  behind  the  Trees,  and  took  leaves  from  the  Fig  Trees  ^  and  wreathed  them  together,  and  ^  ^"^  ^raidstl 
ifeld  them  before  their  ßame.  '^  S«^"^"  of 

25.  For  the  heavenly  Virgin  was  gone,  they  knew  the  fall  and  were  afliamed  ;  that  together. 
«is,  the  Soul,  which  is  out  of  the  Eternal,  was  afhanied  of  the  '  beaftlinefs,  as  it  is  at  '  ür  Befiial 
-this  day^  when  we  are  afhamed  of  our  beftial  Members.  ^ind. 

26.  And  hence  it  is,    that  the  Woman   Clothed  herfclf  with  a  white  "  covering  »  Or  white 
before  her  ihame  :    that  the  Spirit  of  the  Soul,  irhich  glances  forth  at  the  EyeSy  be  not  Apron. 
difturbed,  for  it  knows  the  Matrix  oi  Venus,  which  alfo  as  fuddenly  in  the  Man  or 
Mafculinc  begins  to  imagine  upon  it,  or  luft  after  it. 

27.  Which  if  the  Woman  Clothes  'herfelf  with  Black,  and  Corers  her  Eyes,  is  not 
■taftly  EfFeded ;  but  only  by  imagining  or  lufting. 

28.  Butelfe  inftantly  both  the  Tindlures  of  the  Man  and  Wife  f<?;f/&  one  the  other 
in  the  Eyes,  where  the  Spirit  glances  forth. 

29.  Now  when  Adam  and  Eve  ftood  thus  in  terror,  before  the  Anger  of  God,  "  God  » .G«n.  3,  g 
,  called  Adam,  and  faid,  Adani^  where  art  thou  ?  and  he  faid.  Here  J  am :  I  was  afraid,  for  10. 

J  am  Naked. 

30.  •  And  he  faid.  Who  has  told  thee  that  thou  art  naked?  Haft  thou  not  taten  of  the  Trte^  o  Ver.  1 1 
■  that  I  forbad  thee?  and  he  faid,  the  Woman  gave  unto  me,  and  I  did  Eat. 

31.  Jnd  he  faid  to  the  Woman,  Why  didß  thou  that  ?  ße  faid.  The  Serpent  beguiled  »*,  »  Verfei». 
fo  that  I  did  Eat. 

32.  Here  we  underftand  the  great  Love  of  God,  in  that  God  called  Adam  again^ 
that  he  fhould  know  and  feek  and  find  himfdf,  and  tura  again  to  God. 

33.  For  Adam  had  been  in  God  j  but  he  was  gone  out  from  the  Love  out  of  the 
Second  Principle  into  the  Third. 

34.  Wherefore  God  faid.  Where  art  thou,  Adam?  doft  thou  not  fee  thou  art  no  more 
in  Heaven  ?  He  turned  his  friendly  Countenance  again  to  one  Part  in  Adam ;  under- 
ftand in  that  Part,  which  he  had  received  out  of  the  heavenly  fubftantiality,  and  glanced 
upon  it  again  with  his  Spirit. 

35.  And  he  "^faid  to  the  Serpent^rhe.  Old  Devil ;  Seeing  iheu  haß  done  this,  curfed  art  thou.  1  Gea.  3. 14, 

36.  And  to  the  Creaturely  Serpent,  which  muft  new  be  a  Creature;  for  the  Devil  had 
turned  himfelf  into  the  Form  of  a  Serpent,  therefore  muft  the  Serpent  olf$  continue  i 
to  that  he  faid,  Thoufhalt  go  upon  thy  Belly,  and  eat  Earth. 

37.  Seeing  it  had  feduced  Man,  fo  that  he  was  become  Earthly,  therefbre  fhould  alfti 
the  Devil's  Image  be  Earthly,  and  devour  the  fierce  wrathful  caxthly  fourcc  or  quality, 
viz.  Peifon }  that  ihould  now  be  its  fourcc  or  quality. 


50  Of  the  Prom'ifed  Seed  of  the  Woman.  Part  L 

38.  And  here  we  are  to  know,  that  the  Devil  figured  or  framed  to  himfelf  the  Serpent's 
Image  from  the  Conftellations  and  Elements,  through  his  Imagination-,  for  he  had  great 
Power,  till  the  Lord  wholly  curfed  him,  and  fet  the  Dear  name  Jesus  for  a  Mark,  or 
Limit  of  Separation  \  and  there  his  great  power  was  laid. 
'  Gen.  3. 15.  3c).  For  he  faid  to  yf^rt;«  and  £rf,  '  The  Seed  of  the  JVoman ß:)aU  bruife  the  Serpent's  head^ 
und  Thou,  underftand  the  Serpent,  ßalt ßing  him  in  the  heel;  that  is,  in  God's  fierce  wrath 
thou  wilt  flay  him. 

40.  But  he  fhall  fprout  forth  out  of  Death,  and  Crufh  thy  Head;  that  is,  take  away.; 
thy  power,  and  overcome  the  Wrath  with  the  Love. 

41.  And  here,  in  this  place,  has  the  word  of  the  Promife,.  of  the  Seed  of  the  Woman, 
'  tÜTtti     '  which  was  the  Dear  Name  IHESUS,  with  its  Charader,  Imaged  itfelf  in  the  Light 

\Jr\b     of  the  Life. 

42.  And  likewife  in  that  Character  has  Imaged  the  highly-precious  Virgin  of  God's 
wifdom,  in  which  Chrift,  as  the  deftroyer  of  Death,  fliould  <^^fcwf  a  true  Man, ,  and  take 
away  the  ■po'-joer  of  Death,  and  deftroy  the  Devil's  fling. 

'■Rev.  19..  15.  43.  Which  there  fhould  '  tread  the  IFine^refs  of  the  fierce  wrath  and  anger,  and  enter 
into  the  Anger,  viz.  into  the  Center  of  the  Fire,  and  quench  the  Fire  with  his  heavenly 
Blood,  and  with  the  water  of  Meeknefs  out  of  the  fountain  of  the  Heart  of  God^ 

44.  And  know  afKiredly,  that  if  the  Word  of  the  Promife  had  net  Imaged  itfelf  in  the 
Light  of  Life,  when  Adam  and  Eve  fell  into  the  Earthly  fource  or  quality,  then  would 
the  Spirit  of  the  foul  have  become  a  fierce  wrathful  Devil^  and  the  Body  an- evil  Bead,  as 
indeed  it  is  now ;  and  ;/  the  Elementary  Water  did  not  allay  the  infoknce  of  the  Fierce  wratli, 
Men  would  well  fee,  how  many  a  one  cfc»/^  be  a  devouring  Devil. 

45.  Thus  now  we  are  to  confider  and  conceive,  that  the  world,  before  Ghrift's  In- 
carnation, was  faved  in  this  imaged  or  imprinted  Word  and  Name. 

46.  Thcfe  who  have  put  their  will  into  God,  they  have  received  thatwsord  of  Promife > 
for  the  foul  was  received  thereinto. 

47.  For  the  whole  Law  of  Mofes,  concerning  the  Sacrifices,  is  throughout  nothing  elfe 
but  a  Type  of  the  Humanity  of  Chrift,  of  what  Chrift  in  his  Humanity  did  perform  by 
his  Sacrifice;  that  which  ^(f  did  perform  with  his  Blood  and  with  his  Love,  in  drowning 
the  Anger  of  God,  that  Mofes  performed  with  the  Sacrifice  with  the  Blood  of  Beafts. 

48.  For  this  word*  of- the  Promife  was  in  the  Covenant,  and  God  for  the  Time  re- 
prefented  the  figure,  and  /)i?rw/V/f.-/  himfelf  to  be  attoned  or  reconciled  in  the  Covenant, 
with  or  by  a  Similitude.- 

49.  For  the  Name  Jefus  was  in  the  Covenant,  and  that  attoned  or  reconciled,  through 
Imagination,  the  anger -and  fierce  wrath  of 'the  Father's  Nature. 

50.  The  Jews  indeed  underftood  not  that,  but  the  Covenant  underftood  it  well;  for  the 
^eftial  Man  was  not  worthy  to  know  it,  till  Cbtriß.was  born,  and  then  went  the  found 
forth. 

51.  Which  yet,  after  a  y?)ör/ time,  was  covered  again  by  the  Antichrift  in  5«^?/;  fbr 
the  Beftial  Man  of  wickednefs,  malignity,  or  malice,  is  not  worthy  of  the  moft  precious 
Name  Jesus. 

52.  Alfo  it  does  not  belong  to  the  Beftial  part,  but  to  the  divine  part;  the  Beaft  muft 
remain  in  the  wild  Earth,  and  at  the  laft  Judgment  Day  be  confumed  through.  Cod's  Fire  j 
but  the  beavenlyp^n  ftiall  be  introduced  into  the  divine  power. 

53.  Therefore  it. is  an  abomination  to  God,  that  Man  lliould  fo  pride  himfelf  witi 
the  Beaft. 

54.  The  Beaft  is  not  the  Image ;  as  the  Sacrifice  of  Mofes  was  not  the  attonement  or . 
Kconciliatidni  but  the  Covenant  of  Xjrace,  and  the  word  cf  Life  in  the.Covenant» 

4-y 


Cfiap.  7.  Of  the  Pftmißd  Seed  of  the  TFoman.  ^\ 

55.  Tlie  Circiimcifion  of  the  Jews,  that  they  were  to  circ-umcife  the  Male  Children 
0»/)',  contains  rightly  in  itlelf,  as  follows : 

56.  Adam  was  the  one  only  Man  that  God  created,  and  in  him  was  God's  Image;  Evi, 
his  wife,  God  would  not  Crt-ate,  generation  was  to  be  out  of  one  only. 

57.  But  feeing  he  fell,  lb  that  God  muft  make  him  a  wife,  then  came  the  Covenant 
and  Promife  again  upon  One  only;  that  all  fhould  again  be  regenerated  and  new  born 
Gut  of  one  only,  viz.  out  of  the  5ffö«</ Adam;  not  out  of  the  Virgin  Mary,  but  out 
of  Chrift  the  Heavenly  Adam. 

58.  For  the  Firfl  Man's  Blood,  that  is  Jdam's,  which  he  received  out  of  the  Sub- 
ftantiality  of  God,  -u^as  to  "  a-jail;  and  not  the  Earthly  blood  of  the  Woman,  in  that  "  To  do  the 
Adam  was  become  Earthly,  and  a  Woman  muft  be  contmed  for  him;  therefore  alio  was  ^^'"0- 
only  the  MaJculine  Kind  Circumcifed. 

c,^.  And  Chrift  muft  take  upon  him  the  Mafculine  Form,  though  inwardly  he  ftood 
in  a  Virgin-like  Image,  that  the  purpofe  of  God  might /«W. 

60.  For  the  Man's  property,  viz,  the  Fire's,  tnuß  rule ;  and  the  Woman's  property, 
viz.  the  Light's,  riiufl  allay  his  Fire,  and  bring  it  into  the  Meek  Image  of  God. 

61.  The  Woman's  blocd  could  not  have  attuned  or  pacified  the  Anger  of  God;  the 
Man's  blood  only  muft  do  it;  for  the  Woman  belongs  unto,  or  to  be  in,  the  Man;  and 
in  the  Kingdom  of  God  is  to  be  a  Mafculine  Virgin,  as  Adam  was ;  Not  a  Woman. 

62.  The  Woman  comes  to  be  faved  in  the  Covenant  of  the  Man  :  For  the  Covenant 
was  made  for  the  Man's,  viz.  the  Mafculine  Virgin's  fake,  that  it  may  be  reconciled  again. 

63.  Therefore  faith  Paul ",  "The  JVeman  comes  to  be  faved  through  bearing  of  Children  \  »  1  Tin».  2. 
and  not  only  fo,  but  alfo  in  the  Covenant  of  the  Man,  for  flie  is  a  part  of  Adam;  there-  '+»  'S- 
fore  ^fhould  evay  IVoman  be  fubjetl  to  the  Man  or  Hußand,  and  he ßioiild  be  Lord.  '  1  Pet.  3.1,5- 

64.  God  gives  alfo  to  the  Man  the  Virgin-like  wifdom;  he  ftiould  govern  the  Woman, 

not  as  a  Tyrant,  but '  as  his  o-um  Life  or  Body,  for  ftie  is  his  Body  and  his  Fleß},  an  Image  i  Eph,  ^  ,, 
of  or  out  of  him,  his  help,  and  his  Rofe-Garden,  though  indeed  ftie  be  Earthly  and  weak;  28. 
yet  he  muft  know,  that  he  himfelf  is  the  caufe,  and  acceflary  thereto;  and  he  muft  bear 
with  her,  and  not  give  way  to  his  wrath  to  deftroy  her. 

6^.  Alfo  the  Womaji  muft  know,  that  flie  is  to  be  faved  in  the  Covenant  and  Blood 
of  the  Man,  and  that  flie  is  Adam's  and  the  Man's  Rib  and  Tindure,  and  the  Man's  c«;«, 
belonging  to  him, 

66.  She  l"hould  be  Humble :  As  a  Member  fervcs  the  Body,  fo  fhould  the  Woman  ferve 
the  M^n,  and /öi;^  him  as  ^^ry^/^. 

67.  Her  Love  fhould  yö/f/y  be  •  caft  into  him,  for,  fo  doing,  fhe  «//am  the  Heavenly  »  Or  injefled. 
Virgin,  together  with  divine  wit,  or  underftanding  and  Skill,  as  alfo  the  Spirit  of  the 
Covenant. 

68.  But  to  the  fingle,  or  unmarried  Virgins,  and  Men  without  wives,  as  alfo  to  the 
Widows,  it  is  faid,  that  they  have  Chrift's  Covenant  for  a  fpoufe,  therefore  fhould  they  be 
Chaße  and  Humble. 

6g,  For  Chrift  is  the  Man's  Bride,  and  his  chafte  Virgin  which  Adam  Loft. 

70.  And  he  is  alfo  the  Bridegroom  of  the  unmarried  Virgins  and  Widows ;  for  his 
Mafculine  nature  is  their  Mafculine  nature,  fo  that  thus  they  every  one  appear  before  God 
as  Mafculine  Virgins. 

71.  For  our  Image  now  becomes  generated  inlFilling  und  Believing.     Novi  ^  ivhere  'Ma«.ili.6. 2,-. 
0ur  Heart  and  IVill  is,  there  is  alfo  our  Treafure  and  Image. 

72.  Wherefore,  hewzrt  of  ff'7;eredofn,  and  falfe  or  wrong  Love,  for  thereby  the  right 
Image  comes  to  be  difturbed. 

73.  Whoredom  is  the  Greateß  abomination,  that  Man  worketh  in  himfelf     0:her  'iCor.6.  iS. 
things'  go  into  a  Figure  without  ^  him^  the  Whore  ftanding  in  him ;  for  he  works  or  efFc(5ls  *  ^''"^'■ 

*  Gg  2 


52  Of  Mary.   Alfo  of  Chrlß  s  Incarnation,  Parti. 

•  Note,  ye     a  faife  Image,   in  which  the  Image  or  Virgin  of  God  is  not  known,    but  a  Beßial 

wanton  leche-  _j.p 

Children  of         74-  'Let  thls  be  faid  to  thee,  O  Man,  there  flicks  fo  great  Abomination  behind  it. 
Men.  at  which  Heaven  itfelf  with  its  Imagination  is  amazed. 

[  Heaven.  y^,  '  It  enters  not  cafily  into  the  Beflial  Imagination ;  whereupon,  alfo,  fo  very  M*ny 

Beaft-Men  are  Born,  as  at  this  Day  may  be  demonftrated. 

The  Eighth  Chapter. 

Of  the  Virgin  Mary,  and  of  the  htcarttation  of  Jefus  Chrift  the  Son 

of  God. 

I.  Ki^^^i^iS^^^K^  ANY  have  attempted  to  write  of  the  Virgin  Mary,  and  fuppofed 

Or  Daugh-      %  ^  ^^^  ^c  was  not  an  Earthly  s  Maid :  to  them  indeed  has  been  prefented 

ter.  ej^       j^       ^  a  Glimpfe  of  the  Eternal  virginity;   but  the  right  Mark  they  have 

hitherto  failed  of. 

2.  For  many  have  mtr&ly  fuppofedy  that  flie  was  not  the  Daughter 
of  Joachim  and  Anna,  becaufe  Chriß  is  called  the  Seed  of  the  Woman, 
and  is  fo  too. 

John  8.  23.       3.  Alfo  he  himfelf  witnefles,  that  ^  he  is  from  above,  that  he  is  come  from  Heaven',  and 
therefore  he  muft  fure  alfo  be  born  of  a  Total  heavenly  Virgin. 

4.  But  that  would  little  benefit  us  poor  children  of  Eve,  that  are  become  Earthly,  and 
carry  our  fouls  in  Earthly  Vejfels;  where  fliould  our  poor  fouls  come,  if  the  word  of  Eter- 
nal Life  had  not  received  it  into  itfelf? 

5.  If  Chrift  had  brought  a  foul  from  Heaven,  what  fliould  then  become  of  our  fouJ, 
Gen.  3.  15.  and  the  Covenant  with  Adam  and  Eve,  viz.  that '  the  Seed  of  the  Woman  fhould  Criifh  the 

Serpent's  Head? 

6.  If  Chrift  would  have  come  and  been  born  totally  from  Heaven,  he  fliould  not  have 
needed  to  have  been  born  a  Man  upon  Earth,  and  what  then  would  have  become  of  the 
Covenant,  in  which  the  Name  JESUS,  or  the  Promife,  did  incorporate  itfelf,  in  the  Light 
of  Life,  that  is,  in  the  Tin^ure  of  the  foul,  inflantly  in  Paradife  when  Adam  fell,  yea 

Eph.  I.  4.    indeed  before  Adam  was  Created?  as  Paul  faith;  ''  fFe  are  Elected  in  Chriß,  before  the 
foundation  of  the  IVorld  was  laid. 

7.  For  God,  in  his  wifdom,  knew  the  Fall,  therefore  the  Name  Jesus  did  fo  7?j/?d»//y 
incorporate  itfelf  into  the  word  of  Life,  environed  with  the  Virgin  of  Wifdom,  in  Adam's 
Image,  with  the  Crofs. 

8.  For  the  foul ///^^  is  even  a  Crofs-Birth :  As  when  the  Soul-Fire  kindles  itfelf,  then 
it  makes  in  the  flafh  a  Crofs ;  that  is,  an  Eye  with  a  Crofs,  with  Three  Principles,  with  the 
Charadler  of  the  Holy  Trinity ;  as  in  the  Third  Book  or  Part,  concerning  the  Threefold 
Life  of  Man,  is  declared,  and  yet  further  in  the  Fourth  Part,  the  forty  Queftions  of  the 
Soul. 

9.  We  are  to  undcrftand,  that  Mary,  in  whom  Chrift  became  Man,  was  truly  the 
Daughter  of  Joachim  and  Anna,  according  to  the  Outward  Flefli,  and  was  extracted  out 

t  of  the  Seed  of  Joachim  and  Anna,  according  to  the  Outward  Man. 

10.  But,  according  to  the  will,  fhe  was  a  Daughter  of  the  Covenant  of  Promife,  for 
fhe  was  the  Mark,  to  which  it  pointed. 

3 


Chap.  8.         Of  Mary.    Alfo  of  Chriß s  Incarnation»  53 

1 1.  In  her  flood  the  Center  in  the  Covenant ;  and  therefore  Ihe  was,  by  the  Holy  Ghoft 

in  the  Covenant,  highly  '  hlej^ed  among   and  above  zS\.-women  Ever  fince  Evej  for  the  |  Luke  1.42. 
Covenant  opened  itfelf  in  her. 

12.  You  muft  underltand  it  right,  according  to  its  high  precious  worth:  The  word, 
together  with  the  Promife,  which  with  the  Jews  liood  in  the  Type  or  Prefiguration,  as 
in  a  Looking-Glafs,  wherein  God  the  Angry  Father  Imagined,  and  thereby  quenched  his 
Anger,  that  moved  itfelf  Now  after  an  Ejjhttial  manner,  which  from  Eternity  had  not 
been  done  before. 

13.  For,  wlien  Gabriel  the  Prince  brought  her  the  MeiTage,  that  (he  Ihould  be  im- 
pregnated or  with  Child,  and  that  Ihe  conlented  thereto,  and  faid,  "  Be  it  unto  me  as  thou  "  Lukei.  38. 
baß  /aid,  then  the  Center  of  the  Holy  Trinity  moved  itfelf,  and  opened  the  Covenant; 

that  is,  the  Eternal  Virginity,  which  Adam  Icß,  became  opened  in  her  in  the  word  of  Life. 

14.  For  the  Virgin  of  God's  Wifdom  environed  the  word  of  Life,  viz.  the  Center 
of  the  Holy  Trinity :  thus  the  Center  became  moved,  and  the  Heavenly  Vulcan  ftruck 
up  the  Fire  of  Love ;  fo  that  the  Principle  in  the  Love-flame  became  generated. 

15.  Underftand  this  right:  In  Mary's  EJfences,  in  the  Virgin-like  Eflences,  which 
perilhed  in  Adam,  out  of  which  he  was  to  generate  a  Virgin-like  Image,  according  to 
the  Wifdom  of  God,  the  divine  fire  came  to  be  fltuck  up,  and  the  Principle  of  Love 
kindled. 

16.  You  are  to  underftand,  that  in  the  feed  of  Mary.,  when  Ihe  became  impregnate 
with  the  Soul-Spirit,  that  is,  with  the  Tinware  of  Venus-,  for  in  the  TinHure  of  Venus., 
that  is,  in  the  Source  or  Quality  oi  Love,  Adam's  firft  Fire  caiYie  to  be  ftruck  up  in  the 
word  of  Life. 

17.  And  in  the  Child  Jesus  were  both  Tindlures  perfect,  juft  as  in  Adam«,  and  the 
word  of  Life  in  the  Covenant,  underftand  in  the  Holy  Trinity,  was  x.h.t  Ceitter  i  and 
■the  Principle  appeared,  as  in  or  to  the  Father's  part. 

18.  Chrift  became  Man  in  God,  and  alfo  in  Mary,  in  all  the  Three  Principles; 
and  together  therewith  alfo  in  the  Earthly  world. 

19.  "  He  took  the  form  of  a  Servant  upon  him,  that  he  might  be  able  to  overcome  Death  \  Phil.  z.  7, 
and  the  Devil. 

20.  For  he  was  to  be  a  Prince,  in  the  place  or  fpace  of  this  world,  in  the  Angelical 
Prince-Throne,  viz.  upon  the  feat,  and  in  the  authority,  of  the  late  Angel  and  Prince 
Lucifer,  over  all  the  Three  Principles. 

21.  Now  then,  Firß :  If  he  muft  be  Lord  over  this  outzvard  IVcrld,  then  he  muft  alfo 
dwell  in  the  outv/ard  World,  and  have  its  eftence  and  property. 

22.  In  like  manner,  Sicondly:  If  he  muft  be  God's  Son,  then  he  muft  alfo  be  generated 
out  of  God. 

23.  And  Thirdly:  If  he  muft  quench  the  Father's  Anger,  then  he  muft  of  necefllty 
be  alfo  in  the  Father. 

24.  And  Fourthly :  If  he  muft  be  the  Son  of  Man,  then  he  muft  alfo  of  necelTity  be 
of  Man's  EiTence  and  Subftance:  And  Fifthly.,  muft  have  a  hu/nan  Soul,  and  a  human 
Body,  as  we  all  have. 

25.  It  is  known  to  us,  that  Mary,  his  Mother,  as  alfo  Chriß,  from  or  of  his  Mother, 
were  both  of  the  human  Eßence,  with  Body,  Soul,  and  Spirit;  and  that  Chrift  received 
a  Soul  out  of  Mary's  Eflence,  yet  tuithout  Mafculine  Seed. 

26.  Only  the  great  Secret  Arcanum  of  God  v/as  there  opened;  and  the  firft  Man,  with 
his  Secret  Myftery,  which  fell  into  Death,  was  here  generated  to  Life  again ;  underftand, 

in  the  Principle  ot  God.  , 

27.  For,  bccaufe  of  this,  the  D«/>' moved  itfelf,  and  ftruck  up  the  Fire  in  the  Father** 
Principle;  and  fo  the  deadened  Sulphur,  v/hich  died  in  Adam,  became  living  again. 


c4  Of  Mary,   Aijo  of  Chriß" s  hKarnation.  Part  I. 

%%.  For  the  word  had  in   itfelf  heavenly  Subftantiality,    and  opened   kfelf   in  the 
Heavejily  Subftantiality,  in  the  Virgin-like  Image  ot  the  Deity,  tins  is  the  fure  chaße 
f'girin,  ivherein  the  r/'ord  of  Life  became  Man. 
•  Lukf  I. ,).:,     '  29.  And  fo  the  Outward  Mary  came  to  be  adorned  and  '  hhffcd  with  tlie  Highly  blefled 
heavenly  Virgin,  among  all  Women  of  this  World. 

30.  In  her,  that  which  was  dead  and  fhut  up  of  the  Humanity  became  living  again; 
and  fo  fhe  became  as  highly  graduated  or  dignified  as  the  firft  Man  before  the  Fall,  and 
became  a  Mother  of  the  Throne-Prince. 

31.  This  came  not  out  of  her  ability,  but  out  of  God's  ability:  Unlefs  the  Center 
of  God  had  moved  itfelf  in  her,  fhe  would  have  been  no  otherwife  than  all  Eve\  daughters. 

32.  But,  in  this  place,  the  word  of  Life  had  fixed  the  Mark;  as  alio  the  Covenant 
of  Promife ;  and  therefore  (he  is  the  bleffed  among  all  Women,  and  above  all  Eve's  Children. 

33.  Not  that  flie  is  a  Goddefs,  which  Men  fhould  honour  as  God;  for  fhe  is  not  the 
f  Luke  I.  34.  Mark  J  for  fhe  faid,  ■■  Hoivfhall  that  come  to  pafs,  fmce  Ikno'-jj  not  of  any  Man? 

34.  But  the  word  of  Life,  in  the  Center  of  the  Father,  which  gave  in  itfelf,  with  the 
Moving  of  the  Deity,  into  the  Humanity,  and  opened  itfelf  in  the  Human  EfTence,  that 
is  the  Mark,  that  is  the  Goal,  that  we  mufl  run  to,  in  the  Regeneration. 

35.  This  is  a  greater  wonder  then  in  the  firfl  Adam ;  for  the  firft  Adam  was  created^ 
out  of  Three  Principles,  and  his  Spirit  was  introduced  into  him  through  the  Spirit  of 
God ;  and  the  Heart  of  God  needed  not  to  move  itfelf  in  an  efpecial  manner  j  for  God's 
Spirit  did  only  move  itfelf  out  of  God's  Heart. 

^6,  But  «ÖW  the  Center  or  Heart  of  God  moved  itfelf,  'johich  had  reßed  from  Eter- 
nity, and  the  Divine  Fire  was  there  ftruck  up,  and  kindled  or  awakened,  as  a  Man 
may  Expr^s;it. 

The  Dear  or  Precious  Gate, 

37.  We  fhould  rightly  underftand,  the  Incarnation  of  Chrift  the  Son  of  God,  thus  : 
he  is  not  become  Man  in  the  Virgin  Mary  only,  fo  that  his  Deity,  or  divine  Subftan- 
tiality, did  fit  bolted  up  or  fixed  therein  i  No,  O  Man,  it  is  in  another  Manner. 

38.  Let  not  Reafon  fool  thee  ;  we  underftand  fomewhat  elfe  :  as  little  as  God  dwells 
*  CoJ- 1.  9.  alone  in  one  only  place,  but  is  ■>  the  Fulnefs  of  all  things,  fo  little  aUb  has  God  moved 
»  Particle.       liimfelf  in  one  '  Sparkle. 

39.  For  God  is  not  diviftbk,  but  Total  every  where  :  where  he  manifefts  himfelf,  there 
he  is  Totally  manifeft. 

40.  Alfo,  he  is  not  meaftirable;  for  him  is  no  place  found,  unlefs  he  makes  a  place 
£  Extra.         ^'^^  himfelf  in  a  Creature  ;    yet  he  is  totally  near  the  Creature,  '  without  or  beyond  the 

Creature. 

41.  V/hen  the  Word  moved  itfelf  to  the  opening  of  Life,  then  it  opened  itfelf  In 
the  divine  Subftantiality  in  the  water  of  Eternal  Life,  it  entered  in  and  became  Sulphur, 
that  is,  Flefh  and  Blood, 

42.  It  made  heavenly  Tinflure,  which  the  Deity  clofed  about  and  filled,  wherein  the 
wifdom  of  God  ftands  Eternally,  together  with  the  divine  Magia. 

43.  Underftand  it  right :  vl  he  Deity  has  longed  to  become  Flefh  and  Blood ;  and 
although  the  pure  clear  Deity  continues  Spirit,  yet  it  is  become  the  Spirit  and  Life  of 
Fiefh,  and  works  in  the  Flefh  •,  fo  that  we  .may  fay,  when  we,  with  our  imagination, 
enter  info  God,  and  wholly  give  up  ourfelves  unto  him,  we  enter  into  God's  Flefii  and 
Blood,  and  live  in  God. 

44.  For  the  Word  is  become  Man,  and  God  is  the  Word. 

4<;,  We  lb  nvt  thus  take  away  the  Creature  of  Chrift,  that  he  fhould  not  be  a  Creature ; 
wc  '»vtil  give  yöii  a  fimiiitude  thereof  in  the  Sun  and  its  Lüfter  j  and  t.ike  it  thus ; 


€liap.  8.        Of  Mary,    Alfo  of  Chrißs  Incarnation.  5  e 

46;  We  liken  the  Sun  to  the  Creature  of  Chrift  in  a  fimilitiide,  which  is  indeed  a 
Body  ;  and  we  Hlcen  the  whole  Deep  of  this  world,  to  the  Eternal  word  in  the  Father. 

47.  Now  we  fee  plainly,  that  the  Sun  fhines  in  the  whole  Deep,  and  gives  it  Warmth 
and  Po'-joer, 

48.  But  now  we  cannot  fay,  that  in  the  Deep,  without  or  beyond  the  Body  of  the 
Sun,  there  is  not  alfo  the  power  of  the  Sun  ;  if  that  was  not  there,  then  would  the  Deep 
alfo  not  receive  the  Power  and  Lüfter  of  the  Sun  ;  it  is  only  thus,  one  Power  and  one 
Lüfter  receives  the  other ;  the  Deep  with  its  Lüfter  is  hidden. 

49.  If  God  would  pleafe,  the  whole  deep  would  be  a  mere  Sun :  it  were  but  only  to 
be  kindled,  that  the  Water  might  be  fwallowed  up,  and  come  to  be  a  Spirit ;  then 
•would  the  Lüfter  of  the  Sun  ftiine  every  where.,  if  the  Fire's  Center  fliould  but  kindle, 
as  it  is  in  the  Place  of  the  Sun. 

50.  Know  alfo,  that  we  underftand,  that  the  Heart  of  God  hath  refted  from  Eter- 
nity -,  but  with  the  moving  and  entering  into  the  wildom,  it  is  become  manifeß  in  all 
Places, 

51.  Though  yet  in  God  there  is  neither  Place  nor  Mark,  but  merely  in  the  Creature 
of  Chrift,  there  has  the  Total  holy  Trinity  manifefted  itfelf  in  a  Creature,  and  fo  through 
the  Creature  through  the  whole  Heaven. 

52.  He  is  gone  thither,  and  '  has  prepared  the  place  for  us,  where  we  fhallfee  his  Light,  'J<*"  H'*« 
and  dwell  in  his  wifdom,  and  eat  of  his  divine  Subftantiality  :  *  his  Subftantiality  flls  *  Note, 
the  Heaven  and  Paradifc. 

53.  Were  we  not,  in  the  beginning,  made. out  of  God's  Subftantiality  ?  why  ftiould 
we  not  alfo  ftand  therein  ? 

54.  As  the  Air  and  the  Water  ///  this  world,  and  all  of  us  enjoy  them  ;  fo  in  the 
hiddennefs  is  the  divine  Subftantiality,  which  we  enjoy,  if  with  earneft  imagining  and 
with  the  will  we  give  up  ourfelves  into  it. 

55.  And  this  now  is  Chrift's  fiefh  and  blood  in  the  divine  power;  for  the  Flefh  and 
BLood  of  the  Creature  of  Chrift  ftands  therein,  one  Being,  one  Power,  one  Spirit,  one 
God,  one  Fulnefs,  altogether  undivided  by  any  place,  yet  in  its  own  Principle. 

56;  A  fwinifti  man  will  here  fay  :  O  how  we  will  devour  him  !  O  thou  Afs,  firft  come 
fofar,  that  you  may  reach  him  ;  for  thou  (halt  not  devour  him  with  thy  Earthly  Mouth. 

e,"].  He  is  a  Principle  Deeper  ^  and  yet  is  "  the  Outward  -,  He  was  in  tl^  Virgin  Mary,  "  Or  of  the 
and  alfo  as  to  his  Birth  in  this  world  :  and  *  wiü  alfo  appear  at  the  laß  day,  in  all  the  *  Matt.  24, 
Three  Principles,  before  all  Men  and  Devils;  J®- 

58.  He  has  truly  ''  taken  upon  him  the  Earthly  fource  or  quality,  but  in  his  Death,  when  '  Matt.  8. 17, 
he  overcame  Death,  the  divine  (imrct  fwallowed  up  the  Earthly,  and  took  away  its 
Dominion. 

59.  Not  in  that  manner,  as  if  Chrift  had  laid  off  fomewhat,  but  the  outward  Source^ 
or  Quality  was  overcome,  and  as  it  were  fwallowed  up,  and  in  that  he  now  liveth,  he  liveth 
in  God. 

60.  Thus  was  Adam  alfo  to  be,  but  ftood  not ;  and  therefore  muft  the  Word  be 
generated  and  become  Man,  and  give  itfelf  up  into  the  Subftantiality,  that  we  might 
receive  power  to  be  able  to  live  in  God. 

61.  Thus  hath  Chrift  reftored  or  brought  back  again,  what  Adam  loft,  zndi  much 
more  -,  for  the  Word  is  every  where  become  Man. 

62.  Underftand;  it  is  every  where  opened  in  the  divine  Subftantiality,  wherein  out 
Eternal  Humanity  confift^; 

63.  For  in  that  Bodily  Subftance  fliall  we  ftand  in  Eternity,  wherein  the  Virgin  of- 
God  ftands. 

64.  We  muft;  put  on  God's  Virgin  ;  for  Chrift  has  put  it  on,  he  is  become  Man  in, 
«h'e  Eternal  virgin,  and  in  the  Earthly  virgin. 


§6  Of  Marys  Virginity.  Part  L 

65.  Though  the  Earthly  was  no  right  Virgin,  but  the  Heavenly  divine  made  it  tc 
he  a  Virgin  in  the  bleffmg^  that  is,  in  the  opening  of  the  Word  and  Covenant ;  for  that 
■part  in  Mary,  which  flie  inherited  from  Adam,  out  of  the  heavenly  Subftantiality,  which 
Adam  made  Earthly,  that  became  blefled. 

i)S.  Thus  the  Earthly  part  in  her  only  died,  the  other  lives  Eternally,  and  came  to 
he  a  chafte  modeft  virgin  again,  not  in  the  Death,  hut  in  the  Bkßng. 

6j.  When  God  opened  himfelf  in  her,  then  fhe  put  on  the  virgin  of  God,  and  became 
a  Mafculine  virgin  in  the  Heavenly  part. 

68.  Thus  Chrift  became  born  of  a  right,  pure,  chaße,  heavenly  Virgin  j  for  fhe  re- 
ceived in  the  blefling,  the  Limbus  of  God  into  her  Alatrix,  in  her  Seed. 

69.  She  received  no  ftrange  thing,  only  the  Limbus  opened  itfelf  in  her,  in  God's 
Power,  wherein  Adam  was  dead,  that  in  God's  moving  became  living. 

70.  And  God's  Effcnce  in  the  Word  of  Life  entered  in,  into  her  Limbus ;  wherein 
the  foul's  Center  became  opened,  fo  that  Mary  became  impregnated  of  a  Soul,  and  alfo 
of  a  Spirit,  both  heavenly  and  earthly. 

71.  And  this  was  a  Right  Image  of  God,  a  Similitude  according  to,  and  in  the 
Holy  Trinity,  out  of  all  the  Three  Principle«. 


■n 


The  Ninth  Chapter. 

(Of  Mary's  Virginity,  what  fhe  was  before  the  Blefftngy  and  what  ßs 

came  to  he  in  the  BleiTing. 

«.  "fy^^f^WK  T  is  highly  neceflary  for  ITj  poor  Children  of  Eve  to  know  this  for, 
k.)9(  our  eternal  falvation  lies  therein  ;    it  is  the  Gate  of  Immanuel,  and  the 
I      ^  whole  Chriftian  Faith  ftandeth  therein  j    and  it  is  alfo  the  Gate  of  the 
i~^        _-0  Created  Secret  Arcaymm. 

^^ww^      2.  For  herein  lies  inclofed  the  Secrecy  of  Man,  in  that  he  Is  the  5/- 
~  ^^  militude  and  Image  of  God  j    for  our  whole  Religion  confifts  in  Thret 

Parts,  which  we  urge  and  teach. 

3.  AsFirfl,  concerning  th&  Creation ;  what  Eflence,  Subftance  and  Property  Man  is, 
whether  he  be  Eternal,  or  not  Eternal,  and  how  that  is  poffibic ;  what  properly  the 
human  Original  is,  from  which  he  proceeded  in  the  Beginning. 

4.  Secondly,  Seeing  there  is  fo  much  fpoken  and  taught  concerning  his  Fall,  and  that 
we  fee,  that  we  arc  come  to  be  Mortal,  becaufe  of  the  Fall,  moreover,  fuhjeSled  to  Evil, 
and  to  the  fierce  wrathful  fource  ;  what  then  properly  his  Fall  hath  been. 

5.  Thirdly,  Seeing  God  will  receive  us  to  Grace  again ;  and  for  whofe  fake  alfo  he  hath 
given  the  Law  and  Teaching,  alfo  confirmed  them  with  Deeds  of  Wonder  or  Mi~ 
racks  \    what  therefore  properly,  the  new  Regeneration  is. 

6.  And  as  we  fee  that  we  muß  die ;  in  what  Power  and  Spirit  we  can  be  new  rege- 
nerated again,  and  riß  again  from  Death. 

7.  All  this  we  find  pourtrayed  in  thefe  two  Images,  viz.  in  the  Eternal  Holy,  and 
then  alfo  in  the  Earthly  corruptible  Virginity ;  and  find  alfo  the  New  Regeneration  in 
she  Image  of  Chrift  very  clear  and  bright. 

8.  For  in  the  Eternal  Vir  ginity,.  in    Ccd's  "wifdcntt  therein  the  Image  and  Similitude 

of 


Chap.  9.  Of  Marys  Firginiiy.  57 

of  God  x's,  feen  as  in  a  Looking-Glafs  from  Eternity,  and  known  by  the  Spirit  of  God, 
was  Adam  the  firft  Man  Created. 

9.  He  had  the  Virginity  for  his  own,  vi%,  the  true  \javt-^influre,  in  the  Light, 
which  is  defirous  of  tlie  Fire's  Tindure,  that  it  might  be  a  burning  Life  in  Power  and 
Glory  \  and  in  the  Fire's  Effence,  might  be  a  Gcnetrix,  which  in  tiic  Light's  Kßence 
without  the  Fire'  cannot  be. 

10.  And  thus  zve  ackno'U)ledge  a  Virginity  in  the  Wißom  of  God,  from  Eternity,  in  the: 
defirous  IVill  of  the  divine  Subftance. 

1 1 .  Not  a  Woman  which  generates,  but  a  Figure  in  the  Looking-Glafs  of  God's 
Wifdom  -,  a  pure  chafte  Image  ivithout  Subftance,  yet  in  the  Effence,  but  not  mani- 
fefted  in  the  Fire's  Effence,  but  in  the  Light's  quahty  or  fource. 

12.  This  Image  God  has  Created  into  a  Subftance,  and  that  out  of  all  the  three 
Principles ;  fo  that  it  is  a  SimiHtude  according  to  the  Deity  and  Eternity,  as  a  total 
Looking-Glafs  of  the  Byfs  or  Ground,  and  of  the  Abyfs ;  of  the  Spirit  and  alfo  of  the 
Subftance-,  and  was  created  out  of  the  Eternal,  not  to  the  corruptibility  or  frailty. 

13.  But  feeing  the  earthly  and  corruptible  hangs  to  the  eternal,  fo  thereby  has  the 
eftrthly  Luft  introduced  itfelf  into  the  eternal  heavenly  Property,  and  infefted  the 
heavenly  Property  •,  for  it  would  dwell  in  the  eternal,  and  yet  was  deftroyed  in  the  fierce 
Wrath  of  God. 

14.  Thus  the  earthly  Source  or  Quality  deftroyed  the  heavenly,  and  became  the 
Turba  cf  the  heavenly,  as  we  know  and  perceive  by  Earth  and  Stones,  which  affuredly 
have  their  Original  out  of  the  eternal,  but  are  periOied  in  the  fierce  Wrath  and  Fire- 
Source  or  Quality  ;  and  the  Fiat  has  made  Earth  and  Stones  out  of  tlie  heavenly 
Subftantiality. 

15.  For  the  fake  of  which,  a  Day  of  Separation  is  appointed,  wherein  every  thing 
ftiall  enter  again  into  its  own  Ether,  and  be  preferved  or  purified  by  the  Fire. 

1 6.  'Thus  alfo  was  Man  created  in  the  Virginity  in  God's  Wifdom,  but  was  ap- 
prehended by  the  fierce  Wrath  and  Anger  of  God,  and  therefore  became  fo  fuddenly 
ferißoed  and  earthly. 

17.  And  as  the  Earth  muft  pafs  away,  and  be  tried  or  purified  in  the  Fire,  and  go 
again  into  that  which  it  was  before  ;  fo  alfo  Man  fliall  go  again  into  the  Virginity 
wherein  he  was  created. 

18.  But,  in  that,  it  was  ;zo//(7_/^f'Z'/(?  for  Man,  that  he  lliould  rife  from  the  fierce  wrath- 
ful Death,  and  enter  into  a  New  Birth,  for  his  Virginity  was  fluit  up  together  in 
Death,  for  which  caufe  God  made  a  Woman  out  of  him,  therejore  the  Deity  muß  move 
itielf,  and  open  that  which  was  ftiut  up,  and  make  it  living  again  -,  and  that  was  dons 
in  Mary,  the  included  ßjut-up  Virgin. 

19.  Underftand,  in  the  Virginity  which  Adam  inherited  out  of  God's  W^ifdom  •,  vol 
out  of  the  earthly  Part  of  the  third  Principle,  but  out  of  the  heavenly  holy  Part  ot" 
the  fecond  Principle,  which  became  included  and  Ifiut  up  in  the  earthly  Death  in  the 
Anger  of  God,  with  the  earthly  Imagination  and  yielding  up  thereinto,  and  was  as  it 
Avere  dead  •,  even  as  the  Earth   alfo  appears  as  dead. 

20.  And  therefore  has  the  Heart  of  God  moved  itfelf,  deftroyed  Dc;^th,  and  gene- 
rated the  Life  again. 

21.  Thus  now  to  us  the  Birth  and  Incarnation  of  Chrift  is  a  '  powerful  and  very    ^  Or  Toyfi-I. 
weighty  Matter,  that  the  Total  abyffal  Heart  of  God  hath  moved  itielf,  and   fo  there- 
with the  heavenly  Subftantiality,  which  was  flnit  up  in  Death,  is  become  living  again. 

22.  So  that  we  may  now  fay  with  good  ground,  God  himfdf  hath  witliftood  his 
Anger,  in  that,  with  the  Center  of  his  Heart,  which  filleth  the  Eternity  ivlthcvt 
ground  and  limit,  he  has  again  opened  himfeif,.  taken  awav  tlie  Power  of- Death,  and 

*  H  ii 


58  V  ^^^O''^  Virginity,  Piirt  I. 

bro]<e  the  Sting  of  the  fierce  Wrath  and  Anger,  inafmuch  as  the  Love  and  Meek- 
nels  has  opened  itfelt  in  the  Anger,  and  quenched  the  Power  of  the  Fire. 

23.  And  (till  much  more  is  it  a  great  Joy  to  us  Men,  that  God  has  opened  himfclf, 
in  our  mortified  and  dead  Virginity,  and  fo  proceeded  on  thoroughly  and  totally. 

24..  But  that  the  Word,  or  the  Power  of  God's  Life,  has  given  in  itfclf  again  i'nto 
the  Humanity,  viz.  into  the  dead  and  as  it  were  difappeared  virginity,  and  opened 
again  the  Virgin-like  Life  -,  at  that  y^t  Rejoice,  and  go  with  our  Imagination  into  the 
Center,  wherein  God  hath  opened  himfelf  in  the  humanity,  viz.  into  his  Son's  Incar- 
nation. 

25.  And  fo  in  cur  Imagination,  which  we  introduce  into  his  Incarnation,  we  become 
impregnated  of  his  opened  Word,  and  power  of  the  heavenly  and  divine  Subllantiality  j 
not  at  all  with  that  which  is  ßrange,  yet  it  feems  ftrange  to  the  earthlinels. 

26.  The  Word  has  opened  itfelf  every  where,  even  in  every  Man's  light  of  life  ; 
and  there  is  wanting  only  this,  that  the  Soul-fpirit  give  itfelf  up  thereinto  ;   and  lb  it: 

'     putteth  the   Eternal   Virginity  on  again ;  not  as  a;  Garment,  but  as  from  its  own 
JEflence  :  And  in  that  Soul-Spirit  God  becomes  Generated  or  Born. 

27.  For  Mary  together  with  all  Eve's  Daughters  were  generated  or  become  earthly; 
but  the  Covenant  of  God's  Love  fhowcd  in  their  Elfence,  that  God  would  therein 
open  the  Life  again, 

28.  And  we  cannot  fay  throughout,  concerning  Mary's  Virginity,  as  to  the  earthly 
Life  before  the  Bleffing,  before  God's  Heart  moved  itfelf,  that  fhe  was  then  a  Totally 
perfed  Virgin,  according  to  the  firft,  before  the  Fall  •,  but  fhe  was  a  natural  Daughter 
of  Eve. 

29.  But  this  we  fay  with  good  ground,  that  in  Mary,  as  alio  in  all  Adam's  Children, 
^     tlie  eternal    Virginity  in  the  Covenant  of   Promife  has  lain  Ihut  up,  as  it  were  in 

Death,  yet,  in  God,  not  faded. 

30.  For  the  Name  Jesus,  in  the  Center  or  Heart  of  God,  has  from  Eternity  tcge- 
■     ther  Imaged  itfelf,  in  the  Virgin  of  God's  Wifdora,  as  in  a  Looking-Glafs,  and  has 

Itood  againfl  the  Center  of  the  Father,  viz.  the  Center  of  the  Fire  and  fierce  Wrath  : 
Not  in  the  fierce  Wrath  of  the  Eflence,  but  in  the  Light,  in  the  Light's  Eilence. 
•  Eph.  t.   4.       31.  And  Man  was  '■forefeen  alfo  in  that  Effence,  in  the  Name  Jesus,  before  the  Founda- 
tion of  the  World  was  laid;  wherein  Adam  then  was  in  a  heavenly  Eflence,  without  a. 
natural  and  creaturely  Subftance. 

32.  For  in  the  Wifdom,  the  Fall  was  known,  before  Man  became  a  Creature,  and 
that  according  to  the  Fire's  property  •,  not  in  the  Light's  property,  but  according  to  the 
firfl  Principle. 

11.  And  thus  now,  according  to  our  deep  Knowledge  we  fay  of  Mary,  that,  be- 
fore the  time  of  opening  the  Meflage  of  the  Angel,  fhe  was  fuch  a  Virgin  as  Eve  was, 
when  flie  r,»ent  out  of  Paradife. 

34.  Before  Adam  knew  her,  then  indeed  flie  was  a  Virgin,  but  the  right  Virginity 
was  periflied  in  her,  and  infedted  with  the  earthly  Longing  j  and  the  beftial  property 
was  manifefted  on  her. 

35.  For  the  earthly  Imagination  deftroyed  the  heavenly  Property,  fo  that  fhe  was 
a  JVcman,  and  was  not  a  chafte  pure  Immaculate  Virgin. 

36.  For  fhe  was  but  one  Part  of  the  heavenly  Virgin,  the  other  Part  was  Adam, 

37.  And  fo  there  has  been  no  riglit  pure  Virgin  generated  from  Eve,  which  was 
total  or  entire  in  Subflance ;  the  Turba  deftroyed  the  Virginity  in  all,  till  the  Saviour 
or  Champion  in  the  Battle  came,  who  was  a  total  mafculine  Virgin  in  God's  Wifdom, 
according  to  the  heavenly  Subftance,  and  the  earthly  hung  to  him  :  but  the  heavenly 
ruled  over  the  earthly  ;  for  fo  fhould  Adam  alfo  have  been,  but  he  flood  not, 

4 


I 


Cliap.  9.  Of  Mary  s  Vlrgmuy.  ^^ 

3^.  Therefore  we  fay  with  good  ground,  that  Mary  was  the  D^ii^hfer  of  Joachim  and 
Anna ;  and  has,  according  to  the  Earthly  part,  their  SubltanciaHty  elfcntiaily  in  her. 

39.  And  then  we  fay,  that  fhe  was  the  Daughter  of  God's  Covenant,  and  that  God 
has  fixed  the  Mark  of  Regeneration  in  her  ;  fo  that  the  whole  Old  Teftament  has  looked 
into  that  Mark,  and  all  Prophets  have  Prophefied  concerning  that  Mark,  that  God 
would  open  the  Ettrnal  Virginity  again,  and  that  that  Mark  was  blelTed. 

40.  For  God  had  given  himfelf  with  his  Mercy,  with  the  Covenant  of  Promife,  into 
this  Mark^  and  the  word  of  the  Promife  flood  in  the  Covenant,  in  the  Light  of  Life, 
aga'wfi  the  Anger. 

41.  And  the  firft  world  before  the  Deluge  or  Flood,  and  after,  became  faved  in  that 
Covenant  which  God  let  before  himfelf  as  a  Virgin-like  Looking-Glafs  •,  for  the  Eternal 

Virgin  appeared  in  the  Covenant,  as  in  God's  Looking-Glafs  j    and  the''  Deity  de-  !"  Or  had  a 
lighted  itfelf  therein.  li'"ht"fü  u' 

42.  For  if  Ifrael  had  kept  the  Covenant,  and  performed  the  work  of  the  Covenant,     ^ 
then  that  had  been  acceptable  to  God,  as  if  the  Humanity  had  been  in  the  Looking- 
Glafs  of  wifdom  ;    and  though  indeed  Ifrael  were  Earthly  and  Evil,  yet,  neverthelels, 
God  dwelt  in  Ifrael  in  his  Covenant  in  the  Wifdom,  according  to  his  Love  and  Mercy. 

43.  Thus  the  Works  of  the  Law  were  a  "  Looking-Glafs  before  God,  ////  the  Life  "■  Or  in  a 
became  generated  or  born  out  of  the  Covenant,  till  the  fulfilling  came,  and  there  the  Lookmg- 
^^'orks  in  the  Looking-Glafs  Ceafed  ;    and  the  work  of  the  fulfilling  in  the  fielh  and  *^  ''''*■ 
blood  in  the  Heavenly  Subftantiality  began  to  rife  again. 

44.  For  in  Mary  was  the  beginning,  when  the  Angel  brought  the  Meffage-,  and  Ihe 

faid,  ^  Be  it  done  unto  me  as  thou  haft  faiä\  there  inftantly  the  Center  of  Life,  in  the  ''  Lukei.  38. 
Word  of  God,  vi-z.  in  the  tleart  of  God,  moved  in  her  dead  heavenly  feed. 

4;;.  For  all  the  Three  Principles  of  the  Deity  became  ftirring,  and  catched  hold  of 
the  divine  Tinfture,  in  the  dead  heavenly  Subftantiality. 

46.  Not  that  God  flood  without  Subftance,  but  Man  was  dead  in  the  heavenly  Sub- 
ftance  ;  and  now  came  the  Heart  of  God  with  living  divine  Subftantiality  into  Death, 
and  awakened  or  raifed  up  the  Dead  Subftantiality. 

47.  It  did  not  at  this  time  take  away  the  Earthly  fource  or  quality,  but  entered  in- 
to the  Earthly  fource  or  quality,  as  a  Lord  and  Conqueror  of  the  fource  or  quality. 

48.  For  the  right  Life  fliould  be  introduced,  through  Death  and  the  Anger  of  God  ; 
which  was  done  on  the  Crofs,  where  Death  was  deftroyed,  and  the  fierce  wrath  capti- 
vated, and  was  quenched  and  vanquifhed  with  the  Love. 

49.  And  thus  we  underftand  now,  what  Mary  with  the  fulfilling  was  come  to  be, 
viz.  a  right  pure  Virgin  according  to  the  heavenly  Part :  for  when  the  Heart  of  God 
moved  itfelf,  and  that  the  Day  broke  forth  in  her,  then  fhone  in  her  the  Light  of  the 
clarity  or  brightnefs  and  purity  of  God ;  for  her  dead  virginity,  viz.  God's  wifdom, 
became  opened  and  living. 

50.  For  ßoe  became  filled  with  the  divine  virginity,  viz.  with  God's  wifdom. 

51.  And  in  that  wifdom  and  divine  fubftantiality,  as  alfo  in  the  dead  and  now  living 
fiibftantiality,  '  the  JVord  became  flefh,  a  Sulphur,  with  the  Center  of  Nature  out  of  the  c  joh.  i.  14. 
Father's  Eflence,  and  out  of  Mary's  EfTence,  a  Life  out  of  Death,  a  fruit  with  both 

the  'TinElures  perfedly,  whereas  both  the  Tinftures  were  but  one. 

52.  And  as  Adam  was  become  a  Man,  fo  Chrift  became  a  Man  alfo  according  to 
the  cutivard  World 

53.  For  not  Eve's  Image  in  the  Woman's  Tindlure  was  to  remain,  but  Adam's  Image 
was  to  remain,  as  he  was  a  Man  and  alfo  a  Woman. 

54.  But  yet  feeing  0«,?  of  the  Marks  muft  appear  according  to  the  might  and  power  of 
the  outward  Fiat^  and  that  alfo  the  Champion  in  the  Battle  would  be  fixed  and  prefentcd 

*  Hh  2 


(bo  Of  Marys  Virgwity.  Part  I, 

in  all  the  Thfee  Princ'rples,  therefore  the  Champion  in  the  Battle  get  Mafculine  Marks 
of  diftinccioii. 

^^.  For  tlie  Man  has  rhe  Fire's  TinSInre,  viz.  of-  the  Father's  property  ;  fo  now  the 
Father  is  the  ftrength  and  might  of  all  things,  and  the  Son  is  his  Love. 

56.  Thus  the  Word  became  Man  in  the  feminine  Eflenee,  but  became  a  Man,  that 
his  love  might  quench  the  anger  and  fierce  wrath  in  the  Father. 

57.  For  /  onii^s  Unsure  has  the  Watcr-fource  or  quality,  and  the  Woman  has  Venus' s 
Tintturc  :  1  hus  muft  the  Fire  become  quenched  by  the  Water  of  Eternal  Life  ;  and 
the  Father's  burning  Efience  in  the  Fire  become  quenched  again. 

5?.  Now  we  know  that  Ädary  the  Mother  of  Chrift,  according  to  Flefb,  Soul,  and 
Spirit,  in  theBlefiing,  is  a  pure  ch^fle  Virgin  -,  for  that  is  her  BlefTing  that  God  has  opened 
in  her. 

ßg.  She  has  carried  the  Word  of  Life  in  her  Body  ;  that  has  moved  itfelf  in  her. 

60.  She  has  not  moved  the  Word,  but  the  Word  has  moved  her,  both  the  fruit 
which  fhe  did  bear,  and  her  Soul,  as  alfo  that  part  of  her  dead  Subftantiality  ;  fo 
that  her  Soul  inflantly  became  environed  with  the  divine  living  Subftantiality. 

61.  Not  according  to  the  Earthly  part,  viz.  according  to  the  Third  Principle,  but 
according  to  the  Second  Principle,  fo  that  thus  the  harthly  did  but  hang  upon  her. 

^  62.  For  her  Soul  fiiould  alfo,  with  the  word  of  Life,  which  in  her  became  Man, 
together  enter  through  Death  and  the  Anger  of  the  Father,  into  the  heavenly  divine 
fource  or  quality. 

63.  And  therefore  muft  her  out'jcnrd  Men  die  away  from  the  Earthly  fource  or  qua- 

■f  Her  out-        ^'^7'   ^^''^'^  '^^  ^^y  "  ''^'^  t°  God. 

ward  Man,  64.  And,  therefore,  in  that  fhe  was  blelfed,  and  did  bear  the  Mark  in  the  Covenant, 

her  Body  was  7iQt  vaniftied,  departed  or  difiolved,  for  the  heavenly  has  fwallowed  up 
the  earthly,  and  holds  that  Eternally  captive,  to  the  honour  of  God  and  the  mana- 
feftation  of  his  deeds  of  Wonder ;  it  fliall  never  he  forgotten  in  Eternity,  that  God  is 
become  Man  in  her. 

6ß.  But  thut  feme  fay,  fhe  remained  totally  in  death,  and  quite  vanifhed  or  corrupted; 

s  Or  I'stran-     their  Reafon  might  well  diicern  otherwife,  for  that  which  is  highly  blefled,  is  *"  incor- 

ütory.  ruptible,  or  cnnnot  vanifh  away. 

66.  Her  heavenly  part  of  the  divine  fubftantiality,  which  fhe  had  in  her  blefled, 
that  is  intranfitory  ;  elfe  it  muft  follow,  that  God's  fubftantiality  in  the  Bleffing  was 
yet  once  more  fallen  and  dead,  as  was  done  in  Adam,  for  the  fake  of  which  dying  indeed, 
God  became  Man,  that  he  might  bring  it  to  life  again. 

67.  Indeed,  according  to  the  Outward  Life,  viz.  according  to  the  outward  fource  or 
quality, _/?)f  died,  but  llie  lives,  according  to  the  Bleffnig,  in  God's  Subftantiality,  and  alio 
in  her  ov/n  Subftantiality,  not  in  the  Four  Elements,  but  in  the  root  of  the  Four  Elements, 
vi-z.  in  the  One  Element,  which  holds  the  Four  Elements  fliut  up  in  itfelf  in  the  Paradifc, 

i  Q  ,  :,         in  the  pure  Element  in  the  Divine  Subftantiality  in  the  Body  ■■  of  God. 

68.  Therefore  we  fay,  that  Mary  was  greater  in  dignity,  than  ever  any  Daughter  of 
or  from  Adam,  in  that  God  has  fixed  the  Mark  of  his  Covenant  in  her,  and  that  fije 
alone,  among  all  Eve's  Daughters,  has  attained  the  Blefiing,  viz.  the  pure  Virgin-like 
chaftity,  which  in  all  Eve's  Daughters  was  perijlied. 

■  Qf  ^„     .  .         ()<).  But  '  with   her  ftood  the  Virginity  in  the  Covenant,  till  the  word  of  Life  highly 
toher; '  *"  '     blefled  her,   and  then  flie  became  a  right  chafte  Virgin,  in  whichQG^  became  Generated. 
70.  For  Chrift  laid  alfo  to  the  Jews,  I  am  from  above-,    hit  ye  are  from  beneath  ;    I 
cm  not  of  this  -world. 

yi.  If  he  were  become  Man  in  an  Earthly  Veflel,  and  not  in  a  pure  modeft  chafte  hea- 
venly Virgin,  he  had  of  necejfity  been  of  this  world. 


Chap.  9«  Of  Mary  s  Virginity,  6i 

72,  But  thus  he  became  Man  in  the  Heavenly  Virgin,  and  the  Earthly  fource  or  qua- 
lity did  but  hatig  to  hiui,  for  the  KflTence  of  the  Soul  was  in  us  poor  Children  of  Men 
hcccive  infedted. 

'jl-  And  he  was  to  introduce  our  Soul  in  the  heavenly  EHence  in  himfelf,"  through  the 
fire  of  God,  in  Tern.rriian  San^nm,  into  the  holy  Ternary. 

74.  For  it  was  for  the  iioul's  fake  that  all  was  done  j  feeing  it  had  been  taken  out  of 
tl}e  Eternal,  therefore  alfo  God  would  not  forfake  it. 


^ 


tie, 


zßion. 


75.  Therefore,  if  it  be  ad^ed,  what  kind  of  Matter  it  was,  wherelnto  God's  Word 
and  Heart  has  given  itfelf,  and  made  itfelf  a  Body  ?  whether  it  be  ftrange  Matter 
come  from  Heaven  ?  or,  whether  it  was  of  Mary's  Ellence  and  Seed  ? 

Anfwer. 

"jG.  This  is  our  Anfwer :  That  God's  Heart  was  never  without  Subftance  -,  for  its 
Dwelling  is  from  Eternity  in  the  Light,  and  the  power  in  the  Light  is  the  Heart  or 
Word,   which  God  has  fpoken  from  Eternity. 

77.  And  the  Speaking  was  the  Holy  Spirit  of  God,  which  with  the  Speaking  goes 
forth  out  of  the  power  of  the  Light,  our  of  the  fpoken  Word. 

78.  And  that  which  is  out-fpoken  is  God's  Wonder  and  Wifdom,  and  this  has  in  it 
the  divine  Looking-Glafs  of  the  Wifdom,  whereinto  the  Spirit  of  God  looketh,  and 
wherein  it  opens  the  JVonders. 

79.  Thus  underftand,  that  the  word,  which  out  of,  or  from  the  Heart  of  God  the 
Father,  was  environed  with  the  heavenly  chafte  Virgin  of  Wifdom,  dwells  in  the  heavenly 
S  bftantiality,  and  has  in  like  manner  opened  itfelf  in  Mary's  Eflence  and  Subftantiality, 
viz.  in  her  own  feed,  underftand  in  the  human  feed  ;  and  has  taken  iato  itfelf  Mary's 
feed,  dead  and  blind  as  to  God,  and  awakened  or  raifed  it  to  Life  again. 

80.  The  living  Subftantiality  came  together  in  the  half  dead,  to  a  Body,  not  to  a 
tranfitory,  which  fhould  ceafe  or  vanifh,  but  to  an  Eternal,  which  fhould  remain  Eter- 
nally ;  for  here  the  Eternal  Life  became  generated  again, 

81.  Thus  the  Subftantiality  of  the  Eternity  in  God,  of  his  Deep,  without  Ground, 
and  the  Subftantiality  of  the  dead  Adam  in  the  Humanity,  became  one  Subftantiality, 
totally  or  entirely  one  Subftance  •,  fo  that  the  Creature  Chrift,  with  his  Subftantiality,  in 
like  manner  at  once  filled  the  whole  Father,  which  is  without  bounds,  limit  or  ground. 

82.  Yet  the  Creaturely  Soul  continues^  and  is  a  Creature  ;  and  according  to  the  Third 
Principle,  viz.  as  to  the  Creature,  this  Chrift  is  a  Creature,  and  King  of  Men  ;  as  alfo, 
according  to  the  fecond  Principle,  a  Child  of  the  Abyflal  Father. 

83.  Whatfoever  the  Father  is  in  his  Abyflal  Deep,  that  the  Son  is  \n\ns  Creature ; 
fbr  the  power  and  virtue  in  the  Creature,  is  with  the  power  without  or  beyond  the     < 
Creature,  one  Power.,  one  Subftantiality,    in  which  the  Angels  and  Men  dwell. 

84.  But  in  the  Humanity,  it  gives  alfo  ''  flefti  and  blood,  and  therefore  alfo  if  is  fc  Heaver.Jy. 
and  remains  a  Creature,  but '  uncreated,  yet  generated,  as  to  one  part,  out  of  God  from  1  '^^^^   q^^. 
Eternity,  as  to  the  other  part,  out  of  the  Humanity.  atedaitdGe- 

85.  And  God  and  Man  is  become  ojie  Perfon,  one  Chrift,  one  God,  one  holy  Trinity,  neraa-d  are 
in  the  Humanity,  and  alfo  in  like  manner  Every  where-,  fo  that  when  we  fee  Chrift,  we  two  tmngs, 
fee  the  Holy  Trinity  in  one  only  Imiage. 

86.  His  Creature  is  an  Image,  and  out  of,  or  from  us- Men;   our  High- Pricft  and 


Chrift  in  us. 


6];  Of  Chriß' s  hicarnation.  Parti. 

King  i  our  Brother ;    his  power  and  virtue  is  our  power  and  virtue  •,  if  we  are  indeed 
generated  of  God  again,  in  the  faith  to  him. 

87.  He  Is  not  flrange  or  terrible  to  Us,  but  is  our  laOve-Tinilure  :    He  is  with  his 
.    power,  the  quickening  of  our  Souls,  our  life^  and  our  Souls  delightful  habitation. 

88.  When  we  find  him,  we  find  our  help  orfalvation;    as  in  like  manner  Adam 
.    Ihould  have  found  him,    but  he  fufFered  himfelf  to  be  feduced,  and  found  at  lerigth 

a  fFoman. 
"  Gen.  2. 2^.       89.  Then  faid  he  ;  "  She  is  Fhß  of  my  Fleß,  and  Bone  of  my  Bene,  and  took  her  tt 
him  for  a  Companion  -,  fo  alfo  when  our  Soul  finds  him,  it  fays,  this  is  my  Virgin,  which 
I  had  left  in  Adam,  when  an  Earthly  Woman  came  to  be  out  of  It. 

90.  I  have  now  again  found  my  Love-Virgin  out  of  my  Love :    I  will  now  never 
let  it  go  from  me  again,  it  is  Mine^  my  flefh  and  blood,  my  ftrength,  virtue  and  power^. 

•  which  I  loft  In  Adam  -,    this  will  I  keep. 

91.  O,  it  is  a  friendly  keeping,  a  friendly  qualifying  or  co- working  beauty,  brightnefs, 

♦  fruit,  power  and  virtue. 

92.  Thus  the  poor  Soul  fin  i%  Its  loft  Light's  Tinflure,  and  Its  Love-Virgin,  and 
"  The  Virgin  in  this  "  Spoufe,  or  Wife,  the  ^^.-ble  Bridegroom  comes  to  be  found. 
Sophia,  or           g^.  For  It  has  longed  after  the  Matrix  of  Venus,  but  has  found  only  a  Mafculine 

Sulphur,  and  mufl  have  fußeied  Itfelf  to  be  im.pregnated  with  Earthly  feed. 

94.  Here  It  attains  the  right  Fire's  and  Man's  fin^fure ;  fo  that  thus  it  is  alfo  a  right 
Mafculine  Virgin  as  Adam  was  In  his  Innocence. 

The  Tenth  Chapter. 

Of  the  Birth  or  Incarnation  of  Jefus  Chrift,  the  Son  of  God ;  and 
how  he  laid  Nine  Months,  as  all  the  Children  of  Men^  ßmt  up  in  hi^ 
Mother  s  Body  or  Womb  ;   and  how  properly  his  hicarnation  is. 

i.yCK^        JNT^EN  have  had  much  difpudng  about  Chrlft's  Incarnation,  but  very 

)lL^  k.J*^  ji  blindly^  and  have  made  many  Opinions  concerning  it ;  and  fo  Men  have 
*j  M  ff      been  turned  about  with  Opinion,  and  have  left  and  let  the  right  In- 

:^     -^r-^y^-m  carnation  lie  ßill,  upon  which  our  Eternal  Salvation  depends. 

r     .^     I     ^      2,  Of  which  all  the  Caufe  has  been,  that  Men  have  fought  it  in 

iiLM  *.J«  outzvard  'Wit  or  Underftanding  and  Art,  and  not  as  the  right 
Mark,  Aim  or  Place. 

3.  If  a  Man  was  entered  into  Chrlft's  Incarnation,  and  was  born  of,  or  out  of  God, 
it  would  need  no  difputing  j  for  the  Spirit  of  God  opens  to  every  one  the  Incarnation 
even  in  himfelf;  and  without  this  there  is  no  finding  it. 

*4.  P"or  how  will  we  find,  in  this  World's  Reafon,  that  which  is  not  in  this  World  ; 
we  find  in  the  outward  Reafon  fcarce  any  Gllmfpc  of  it ;  but  In  God's  Spirit  is  the  right 
finding. 

5.  The  Incarnation  of  Chrift  is  fuch  a  Myflery,  as  the  Outward  Reafon  knows 
Nothing  of,  for  it  is  done  in  all  the  Three  Principles  ;  and  cannot  be  fearched  our,  unleis 
ä  Man  knows  the  firft  Man  in  his  Creation  before  the  Fall. 


chap.  10.  Of  Chriß's  Incarnation.  63 

6.  For  Adam  was  to  generate  theyJvt/.'i/Man  witli  the  Charaif^er  of  the  Holy  Trinity 
out  of  hinifelf,  in  which  the  Name  Jesus  was  Imaged  or  Incorporated. 

7.  But  that  could  not  be,  and  therefore  muft  amthcr  Adam  coine,  in  whom  it  was. 
pofiible  :  for  Chriß  is  the  Virgin-like  Image,  with  the  Character  of  the  Holy  Trinity  j 
he  is  conceived  in  God's  Love,  and  generated  in  this  \\  orld. 

S.  Adam  had  divine  Subftantiality,  and  his  Soul  was  out  of  the  fnft  Principle  out 
of  the  Father's  Property,  and  that  fliould  have  with  its  Imaginarion  inclined  iifelf  into 
the  Father's  Heart,  viz.  into  the  Word  and  Spirit  of  Lo\e  and  Purity,  and  have 
eaten  of  the  Subfiantiality  of  Love,  and  then  it  had  retained  God's  Subftance  in  the 
Word  of  Life  in  itfelf,  and  would  have  been  Impregnated  with  the  Power  out  of  the 
Heart  of  God. 

9.  Whence  then  it  fhould  have  imagined  out  oi  itfelf  into  its  Subftantality,  and  itfelf 
have  hnpregnated  its  Subftantialy  ;  fo  that  a  whole  Similitude,  according  to  the  firit 
Image,  wotdd  have  Exifted,  through  the  Imagination  and  the  yielding  up  of  the  Soul 
into  it,  and  have  been  Conceived  in  the  Power  of  the  SubftantiaUty. 

10.  But  feeing  this  could  not  be  done  in  Adam,  becaufe  of  the  earthhnefs  which 
tlave  to  him,  therefore  it  was  done  in  thefecond  Adam  Cbriß,  who  was  in  fuch  a  man- 
ner conceived  through  God's  Imagination  and  entering  into  the  Image  of  xheßrß  Adam. 

11.  And  it  is  known  to  us,  that  feeing  the  firft  Adam  had  fixed  his  Imagination  in 
the  earthlinefs,  he  is  become  earthly  •,  and  that  was  done  againil  the  Purpofe  of  God,  yet 
the  Purpofe  of  God  muft  ftand, 

13.  For  here  God  fet  his  Purpofe  in  Adam's  Child,  and  brought  his  Imagination 
into  the  perifhed  Image,  and  Impregnated  the  fame  with  his  divine  Power  and  Sub- 
ftantiality, and  Converted  the  Soul's  Will  out  of  the  earthlinefs  into  God  5  fo  that  thus 
Mary  became  Impregnated  with  fuch  a  Child,  as  Adam  fooidd  have  been  impregnated ivith. 

13.  W^hich  Self-Abihty  could  not  effedl,  but  funk  dovfn  into  Sleep,  viz.  into  the 
Alagia,  where  then  the  Woman  was  made  out  of  Adam,  which  Ihould  not  have  been 
made,  but  Adam  fliould  himfelf  have  impregnated  in  P'enus's  Matrix,  and  have  gene- 
rated IVIa^cally. 

14.  But  feeing  that  might  not  be,  therefore  was  Adam  divided,  and  his  own  Will  of 
great  Might  and  Power  was  broken  in  him,  and  ftiut  up  in  Death. 

15.  And  feeing  he  "^üw//^  w/ fet  his  Imagination  into  the  Spirit  of  God,  therefore 
muft  his  great  Might  and  Power  in  Death  ftand  ftill,  and  let  tne  Spirit  of  God  fet  his 
Imagination  into  it,  and  do  with  it  what  he  will. 

16.  Therefore  God's  Spirit  awakened  the  Life  to  him  cut  of  that  Death,  and  became 
the  Spirit  of  that  Life,  that  the  Image  and  Similitude  according  to  God,  which  was 
known  from  Eternity  in  God's  Wifdom,  might  yet  be  generated  and  fubfift. 

17.  For  it  ftood  before  the  Time  of  the  World,  and  from  Eternity  in  the  \'lrgin- 
Looking-Glafs  in  the  Wifdom  of  God,  and  that  in  tivo  Forms : 

1 8.  Viz.  according  to  the  firft  Principle  of  the  Father  in  the  Fire ;  and  in  the  fecond. 
Principle  of  the  Son,  in  the  Light ;  and  yet  was  only  manifeft  in  the  Light,  and  in  the 
Fire  as  it  were  in  a  Magia,  viz.  in  a  poffibility. 

19.  As  the  Starry  Heaven  models  to  Man  a  Figure  in  Sleep  in  his  A/;W  according 

to  its  Ability  or  ^  PoITibility,  fo  alfo  has  the  Image  in  the  Center  of  the  Fire's  Nature  POrCapacitj-. 
appeared  altogether  Invifibly. 

20.  But  in  the  Wifdom  in  the  Looking-Glafs  of  the  Deity,  it  h.^s  appeared  as  an 
Image,  like  a  Shadow,  yet  without  material  Subftance  j  and  yet  has  been  in  the  Eflence 
of  that  Spirit. 

21.  Which  if  it  had  difcerned  itfelf  in  the  Looking-Glafs  of  the  Wifdom,  it  would 
have  known  and  feen  this  Image,  and  would  once  have.fct  its  Will  thereinto,  to  bring 


64.  Of  ChrijTs  Licarnafon.  Part  Ir 

it  into  Sub[laiui.iiity,    tint  God  might  have  an    Image  or  Similitude  in  Subftance  ; 
«  Or  fee!.       where  it  might  not  nceJ  any  more  to  ice  itlelf  as  in  a  Looking-Glals,  but  '^  find  itfelf  in 
Sni^ßance. 

22.  Therefore  feeing  the  firfl;  Image  imagined  into  the  ftern  Might  and  Power,  and 
thereupon  became  earthly  and  dead,  God's  S'pirit  brought  its  Will  and  Life  into  Death, 
and  took  to  itfelf  again  the  firft  Life  out  of  Death,  that  the  firll  Life  might  Hand  mfuU 
Obedience  before  it,  and  that  it  alone  may  be  the  IFill  and  the  Beed.^ 

23.  Thus  it  is  known  to  us,  that  God  has  entered  into  the  Half  dead  Image,  im- 
derftand  into  Mary,  and  even  into  that  Virgin-like  Form,  ivhich  lay  fliut  up  in  Death,- 
wherein  Adam  fnould  have  become  impregnated,  and  generated  an  Image  of  himfejf 
in  the  Virgin-like  Chaftity. 

24.  In  this  fliut-up  Virgin-like  half  dead  Matrix,  is  God's  Word  or  Heart,  viz. 
the  Center  of  the  Holy  Trinity,  become  a  Human  Image,  zvithout  hurt  to  his  Subftance. 

25.  And  whereas  the  firft  living  Virgin-like  Alatrix  in  Adam  would  not  be  Obe- 
dient to  God,  yet  now,  when  it  was  again  awakened  and  raiied  out  of  Death,  it 
became  Obedient,  and  gave  itfelf  totally,  humbly  and  willingly,  into  God's  Will : 
And  thus  now  the  right  Virgin-like  Image  became  figured  into  the  Obedience  of  God 


again. 


26.  For  the  firft  Will  muft  remain  in  Death,  which  Imagined  againft  God's  Will, 
and  a  pure  Obedient  Will  became  awakened,  which  might  remain  in  the  heavenly  Meek- 
nels,  which  would  no  more  fuffer  the  Image  in  the  Fire,  in  the  Father's  Part,  to  flow 
up  in  itfelf,  but  would  remain  in  one  Source  or  Qtiality. 

27.  Even  as  the  Deity  bringeth  its  Life  but  into  ONE  only  Source  or  Quality, 
viz.  into  the  Light,  into  the  Holy  Spirit,  and  yet  carries  on  his  Dominion  over  ell 
the  three  Principles. 

28.  Alfowe  are  to  underftand  concerning  Chrift's  Incarnation,  that  when  God's  Spirit 
awakened  again  the  Virgin-like  Life  in  Mary,  which  in  the  earthly  ElTence  lay  (liut  up 
in  Death  and  fierce  Wrath,  then  that  Life  henccforv/ard  tur7jed  itfelf  only  into  the 
ONE  only  will,  viz.  into  God's  Love,  and  gave  itfelf  up  to  the  Spirit  of  God. 

29.  Thus  that  Life  became  Impregnated  of  a  right  Virgin-like  Image,  which 
fliould  have  been  with  Adam,  but  was  not  done. 

30.  For  the  one  Imagination  received  the  other;  God's  Imagination  received  the  Imagi- 
nation in  Death,  and  brought  it  to  Life  again  •,  that  Life  Imagined  again  into  God,  and 
became  Impregnated  with  God,  and  became,  out  of  the  Deity  and  Humanity,  ONE  Per/on, 

31.  The  Deity  hung  to  the  heavenly  Subftantiality,  which  has  ever  been  from 
Eternity  with  the  Kingdom,  Power,  and  Glory,  viz.  the  Kingdom  of  Paradife,  and 
the  Angelical  World,  viz.  the  Spirit  and  the  /even  Forms  in  the  Center  of  Nature  ;  as 
in  the  third  Part  or  Book  of  the  Threefold  Life  is  mentioned,  with  all  Circumftances. 

32.  And  the  Humanity  hung  to  the  Kingdom  of  this  World,  but  when  the  Will 
of  the  Humanity  gave  itfelf  t/p  into  the  Deity,  then  this  Virgin-like  Image  in  Chrijl 
Jefus  came  to  be  only  a  Gueß  in  this  World,  and  his  Deity  was  a  Lord  over  this  World. 

Note.  ?,Z'  For  thus  it  was  to  be  in  Adam  alfo,  that  *  the  lejjer  and  Impotent  _/£w^ä/ /'£>  ß(b- 

jeR  to  the  greater  and  Omnipotent. 

34.  But  Adam's  Will  went  into  the  lefs  and  Impotent,  and  therefore  he  became  ■ 
altogether  Impotent,  and  fell  down  into  Sleep,  and  home  again  to  the  Creator. 

■i,c,.  But  with  Chrift,  this  Image  remained  ftanding  in  the  divine  Wifdom,  and  the 
earthly  Source  or  Qiiality  hung  to  it  in  the  Oilice  and  Manner  of  a  Servant ;  but  now 
no  more  as  a  Lord,  as  it  was  over  Adam,  and  Mary  his  Mother  before  the  high  BlefTing 
and  Opening  of  the  Deity,  but  as  a  Servant-,  for  this  Image  became  now,  in  God's 
Spirit  and  Might,  a  Z^r^  over  the  third  Principle  of  this  World. 

2  -^^fßioH, 


Chap.  10,  Of  Chriß's  Incafnatmu  65 


I 


t^eJtiQ7i. 

36.  Now  fays  Reafon,  How  is  it  come  to  pafs  in  this  Incarnation  ?  Was  then  the  Life 
fo  iuddenly  with  the  Voint  of  Conception  become  ftirring  above  the  Natural  Courfe,  fo 
that  that  Part  of  Mary,  viz,  the  Woman's  feed,  inßantly  lived  ? 

jt^itfiL^er. 

37.  No  -,  for  it  was  an  EfTential  feed,  and  became  in  its  Natural  Time  ftirring,  widi 
Soul  and  Spirit,  as  all  Adam's  Children. 

38.  But  that  part  of  the  Deity,  environed  with  divine  Subftantiality  and  Wifdom, 
lives  from  Eternity  to  Eternity. 

39.  The  Deity  went  not  to  nor  fro  :  what  it  was^  that  h  remained  to  be;  and  what 
it  zvas  not,  that  it  came  to  be, 

40.  It  gave  itfelf  with  Divine  Subftantiality  into  the  Eflence  and  Subftantiality  of 

Mary  ;  and  Mary's  Eflence  and  God's  Eflence  became  one  '  Son.  r  Or  Perfon. 

41 .  But  Mary's  Eflences  were  Mortal,  but  God's  EflTences  were  Immortal. 

42.  Therefore  muft  Mary's  EflTences  die  on  the  Crofs,  and  go  through  Death  into  Life  j 
to  which  God's  Eflences  helped,  elfe  it  had  been  impofllble. 

43.  Thus  God's  Efl*ence  helped  us,  and  ftill  always  helpeth  us  through  Chrift  into  God's 
Eflence  and  Life  again. 

44.  Thus  we  know  the  Incarnation  of  Chrift  to  be  natural,  as  of  all  the  Children 
of  Men  ;  for  the  heavenly  divine  Subftantiality  has  given  itfelf,  with  its  Life,  into  the 
earthly  half-dead  Subftantiality. 

45.  The  Lord  gave  himfelf  to  be  under  the  Servant,  that  the  Servant  might  become 
living,  and  is  in  like  manner,  in  Nine  Months,  become  a  perfeft  Man,  and  alfo  continues 
a  true  God ;  and  is  alfo,  after  the  manner  and  way  of  all  Adam's  Children,  become  born 
into  this  World,  through  that  very  way  and  paflfage  as  all  Men  are. 

46.  And  that  therefore.  Not  that  he  needed  it,  he  could  have  been  born  Magically, 
but  he  would  not,  and  ßoould  not :  for  he  was  to  heal  our  impure  Birth  or  Geniture, 
and  Entrance  into  this  Life. 

47.  He  fliould  enter  into  our  Entrance  into  this  World,  and  introduce  us  out  of 
this  World,  into  God's  Entrance,  and  bring  us  out  of  the  liarthly  fource  or  quality. 

48.  For  if  he  had  been  generated  or^born  Magically  after  a  divine  Manner,  then  he 
had  not  been  Naturally  in  this  World  ;  for  the  heavenly  Subftantiality  muft  have  fwal- 

lowed  up  the  Earthly  fource  or  quality;  and  then  he  had  not  been  '  like  us.  ^  llih.  4.  jj, 

49.  Hoio  then  would  he  have  fuffered  Death,  have  entered  into  Death,  and  dc' 
ftroyed  it  ?  but  therefore  it  was  not  fo. 

50.  He  is  truly  and  really  the  Woman's  Seed,  and  is  entered  into  this  Wofid  the 
Natural  way  like  all  Men ;  but  yet  alio  is  gone  forth  through  death  the  divine  vvajr 
of  the  divine  Might  and  Subftantiality. 

51.  He  is  a  divine  living  Subftantiality,  which  fubfifted  in  Death,  and  deßroyed  and 
dcfpifed  death,  and  brought  the  half  dead  humanity  through  Death  into  Eternal  Life, 

5>.  For  the  Earthly  fart,  which  he  took  to  himfelf  out  oi  his  ^'J0ther  Mary,  that 
is,  to  or  upon  the  divine  Subftance,  died  away  on  the  Crofs  from  the  Earthiy  fouice 
or  quality. 

5  j.  Thus  was  the  Soul,  in  the  Subftantiality  of  God,  and  as  a  victorious  Conquering  .    ^ 

Prince  '  went  into  the  Hell  of  Devils,  that  is,  into  God's  Anger,  and  quenchd  it  wltl»  '  Aäsi.ty. 
God's  love  and  meeknefs  of  the  divine  Love  fubftantiality. 

»  I  i 


66  Of  the  Utility  of  Chrißs  Incarnation,  Part  I. 

54.  For  the  Love-fire  came  into  the  Anger-fire,  and  drorjjnei  the  Anger,  wherein  the 

Devil  would  be  God. 
•-  Or  bv.  So-   Thus  was  the  Devil  taken  captive  "  with  the  darknefs,   and  lofl  his  Dominion  ; 

for  the  Sthig  and   the  Stvord  of    the  Cherubim,    the   flaying  Angel,    was   here   de- 

flroyed. 

^6.  And  this  was  the  Caufe  that  God  became  Man,  viz.  that  he  might  introduce 

us  out  of  Death,  into  the  Eternal  Life,  and  quench  the  Anger  which  burned  in  Us 

with  the  Lcve. 

^j.  For  you   mull  underftand  us  right,  how  God's  Anger  became  quenched ;  not 

with    the   MorlJ  Blood    of   Chrift  which   he  flied,  upon    which   the   Jews   deipifed 

him  ; 

58.  But  with  the  Blood  of  the  Eternal  Life,  out  of  God's  fubftance  which  was  im- 
mortal, which  had  in  it  the  fountain  of  the  Water  of  Eternal  Life,  that  ivas  ß:ied  upon 

the  Croi's  ivith  and  under  the  outward  Blood  •■,  and  when  the  outward  fell  to  the  Earth, 

then  fell  the  Heavenly  zvitb  it,  but  yet  it  was  immortal. 
»Mat  27. 51.       59.  Thus ""  the  Earth  received  Chrift's  Blood,  whence  it  Tfrml/led  and  Quaked,   for 

the  fierce  wrath  of  God  in  it  was  now  overcome,  and  the  living  Blood  came  into  it 

which  was  come  out  of  God's  Subftantiality,  from  Heaven. 
r  Mat.  27.  60.  That  >"  Opened  the  Graves  of  the  Saints,  and  Opened  Death,  and  made  a  Path 

?^>  ?3-  through  Death,  ^  fo  that  Death  was  made  a  ßiow  of  in  Triumph. 

»Col.  2. 14,        ß^    Pqj.  ^.{^gj^  Chrift's  Body  role  from  Death,  then  he  bore  Death  as  a  SpeSlacle  or 
*^'  Show  on  his  Body,  for  its  Might  was  broken  or  deftroyed. 

The  Eleventh  Chapter. 

Of  the  great  Utility ^  or  what  Profit  the  Incarnation  and  Geniture 
or  Birth  of  Jefus  Chrift  the  Son  of  God  is  to  us  poor  Children 


of  Eve. 


The  Moft  rich  and  lovely  Gate  of  all. 


T-  i^'^^^^eC^^  P°°''  Children  of  Eve  were  all  Dead  in  Adam  ;  and  though  we  did 
3^JJ^  ^  St^  as  it  v/ere  Live,  yet  we  lived  only  to  this  World,  and  Death  waited  for 
^y,  \Y  tj^^  U9,  and  continually  devoured  One  after  another  ;  and  there  was^  no  re- 
,0-w  ar§  medy  tor  us,  if  God  had  not  generated  us  again  out  of  his  Subftance. 
^vgJoAöC^  2.  We  fhould  not  in  Eternity  as  to  the  Body  have  returned  again, 
but  our  Soul  would  have  Eternally  continued  in  God's  anger,  iburce  or 

quality,  with  all  Devils. 

3.  But  the  Incarnation  of  Jefus  Chriu  is  kccme  a  powerful  Subflance  or  Matter  to 

us  ;  for,  tor  our  fakes  is  God  become  Man,  that  he  might  bring  our  humanity  out  of 

death    into   himfelf  again,    and  redeem  cr  rekafe  our  Soul  out  of   the  fire  of  God's 


Anger. 


4.  For  the  Soul  in  itfelf  is  a  Fire-fource  or  quality,  and  contains  in  itfclf  the  Firß 
»  Oi  cowards.  Principle,  the  harfii  aftringency,  which  in  itfclf  labours  only  to  ^  the  Fire. 

5.  But  if  the  Love  and  Meeknefs  of  God  com;  to  be  withdrawn  from  this^  Soul's 


chap.  1 1 .  Of  the  Utility  of  Chrißs  Incarnation.  6  7 

Birth  orGenitiire,  or  become  itifeHed  with  a  total  ftern  Matter,  then  it  continues  a  fource 
or  quahty  in  the  Darkneis,  a  total  (tern  roughneCs,  devouring  itfeif,  and  ycc  alfo,  in  the 
hunger  of  the  will,  always  thus  generating  itfeif  again. 

6.  For  a  thing  that  has  no  beginning  nor  ground,  that  has  alfo  no  end,  but  itfeif  is 
its  Ground,  it  generates  itfeif. 

7.  And  yet  we  will  not  fay,  that  the  Soul  has  no  Beginning  %  it  has  a  Beginning, 
but  only  according  to  the  Creature,  not  according  to  the  b Hence,  i:s  Ljjence  is  frcfn 
Eternity. 

8.  For  the  divine  Fiat  has  comprifed  it  in  the  Center  of  the  Eternal  Nature,  and 
brought  it  into  a  fubflantial  Subllance ;  moreover,  with  the  whole  Crofs,  with  the  Cta- 
raider  of  the  Holy  I'rinity,  as  a  Similitude  of  the  Threefold  Spirit  of  the  Deitv, 
wherein  God  dwells  :  now  ivhether  it  be  done  in  Love  or  Anoer,  it  is  in  Light  or 
Fire-,  for  in  w^foVZ)  of  them  foever  it  Imagines,  of  that  it  becomes  impregnated  ;  for 
it  is  a  Magic  Spirit,   a  fource  or  quality  tn  itfeif. 

9.  Thus  it  is  the  Center  of  the  Eternity,  a  fire  of  the  Deity  ia  the  Father,  yet  7:ot 
in  the  Father's  Liberty,  but  in  the  Eternal  Nature. 

10.  It  is  not  ^  come  before  the  Subllance,   hut  in  the  Subftance.  \>  Come  to  be. 

11.  But  God's  Liberty  is  "^  without  or  beyond  the  Subftance,   but  dwells  in  the  =  Ex;ra. 
Subftance  ;  for  in  the  Subflance  God  bcccwcs  vianifejt. 

12.  And  there  wöa/i  ^^  No  God  without  the  Subftance,  but  an  Eternal  ftillnefs,  without 
fource  or  quality. 

13.  But  in  the  fource  or  quality  the  Fire  becomes  generated,  and  out  of  the  Fire,  the 
Light,  where  then  two  Subftances  feparate  themfelves,  and  drive  on  a  Twofold  fource  or 
quality  ;  viz.  a  fierce  wrathful  hungry  thirfty  one  in  the  Fire,  and  a  meek  lovely  yielding 
giving  one  in  the  Light. 

14.  For  the  Light  gives,  and  the  Fire  takes  away;  the  Light  gives  Meeknefs,  and 
out  of  the  Meeknefs,  Subftantiality,  that  is,  the  Fire's  food.,  or  elfe  it  were  a  dark  fierce 
wrathful  hunger  in  itfeif. 

15.  As  indeed  a  Spirit  is,  if  it  has  not  the  fubftance  of  die  Light,  like  a  loath- 
fome  poifon. 

16.  But  if  it  attains  fubftance  of  Meeknefs,  then  itattrafts  that  in  itfeif,  and  dwells 
therein,  and  ufes  it  for  food,  and  alfo  for  the  Body  ;  for  it  afte<5ls  or  infefts  itfeif  there- 
with, and  impregnates  itfeif ;  for  its  fubftance  is  lis  fatiating  or  fulfilling,  and  thus  the 
hunger  com.es  to  be  ftilled. 

I  -.  We  are  to  conceive  of  the  human  Soul  thus ;  it  was  taken  out  of  the  Center  of 
Nature,  not  out  of  the  ^  Looking-Glafs  of  the  Eternal,  viz.  out  of  the  fource  or  qua-  ■'  Or  the  fout 
lity  of  this  world,  but  out  of  the  Eternal  Eflence  of  the  Spirit,  or  out  of  the  firft  Prin-  Elements, 
ciple  of  the  Father's  property,  as  to,  or  according  to  Nature. 

ic)'.  Not  from  Subftance  or  from  fomezvhat,  but  the  Spirit  of  the  Deity  breathed 
into  it  the  Life,  underftand  the  Image,  into  Adam's  felf,  out  of  all  the  three  Prin- 
ciples :  It  has  breathed  into  him  the  Center  of  Nature,  viz.  the  fire  fource  or  quality 
to  Life. 

19.  Alfo  the  Meeknefs  of  the  Love  out  of  the  Subftance  of  the  Deity,  as  the  fecond 
Principle  with  divine  heavenly  Subftantiahty  : 

20.  As  alio  the  Sf'rrit  of  this  World,  as  the  Looklng-Glafs,  or  Prototype  or  Prefi- 
guration  of  God's  wifdom  with  the  Wonders. 

-  2  1.  But  now  the  Spirit  of  this  World  is  by  the  Devil's  kindling  and  poifon,  which 
he  hath  da-rted  thereinto,  become  perilhed,  for  the  Devil  dwells  in  this  world,  and  is  a 
continual  infedter  of  the  outward  Nature  and  Property  -,  though  in  the  fierce  wrath  only, 
viz.  in  the  harfh  aftringent  defire,  he  is  Mighty  powerful. 

*  li  2 


68  Of  the  Utility  of  Chriß's  Imarnation.  Part  I, 

22.  But  he  put«  iiis  Imagination,  with  his  falle  TinUiire,  alfo  into  the  Love,  and  poi- 
fons  the  Soul's  beft  Jewel,  and  has  infedted  Adam's  foul,  with  its  Imagination,  with  his 
Evil  hunger-fpirit,  fo  that  Adam's  Ibul  lulled  after  the  Earthly  fource  or  quality,  from 
which  Luft  it  became  impregnated  with  the  Earthly  fource  or  quality  ;  fo  that  the  out- 
ward Kingdom  became  introduced  into  the  inward,  whence  the  Light  of  the  firft  Prin- 
ciple extinguifhed,  and  his  divine  Subftantiality,  wherein  he  ftiould  live  Eternally, 
became  fiiut  up  in  the  Earthly  Death. 

23.  Thus,  for  this  Image,  and  alfo  Soul,  there  was  no  remedy  more,  unlcfs  then  the 
Deity  moved  itfelf  according  to  the  fecond  Principle,  viz.  according  to  the  Light  of 
Life  in  it,  and  kindled  the  Subftantiality,  which  was  ihut  up  in  Death,  again  with  the  Love 
Glance,  which  was  done  in  the  Incarnation  of  Chrift. 

24.  And  this  is  the  greateft  Wonder  that  God  has  wrought,  in  that  he  has  moved 
himfelf  with  the  Center  of  the  Holy  Trinity  in  the  Woman's  Seed. 

25.  For  God's  Heart  would  not  xtytzl  or  manifeft  itftlf  in  the  Fire,  viz.  in  the  Man's 
Tinnure,  but  in  the  Spirit's  linBiire,  viz.  in  Venus,  in  the  Love  of  the  Life,  that  the 
Fire  in  the  Man's  JinSIure  might  be  apprehended  with  the  Meeknefs  and  Love  of 
God. 

26.  For  the  Eternal  Life  fhould,  and  muft  fpring  again  out  of  the  lliut-up  Death  ;  for 
«  Numb.  17.  here  has  the  Root  Jejfe,  and  '  the  true  Rod  cj  /■aron  iudded,  end  borne  hn  fruit. 

^'  27.  For  in  Jda»i  the  Paradife  was  fliut  up  in  Death,  when  he  became  Earthly,  but 

in  Chriß  that  fpringeth  again  out  of  death. 

28.  From  Adam  we  have  all  inherited  Death,  but  from  Chrift  we  inherit  the  Eternal 
Life. 

29.  Chrift  is  that  Virgin-like  Image  which  Adam  fhould  have  generated  out  of  him- 
felf with  both  the  Tinftures. 

30.  But  feeing  he  could  not,  therefore  he  was  divided,,  and  fo  it  muft  be  done  through 
'  Gen.  49. 10.  Two  Bodies'  till  Shiloh  came,  that  is  the  Son  of  the  Virgin,  which  became  generated. 

out  of  God  and  Man. 
«  Ifa.  53.  2.        31-  He  is  the  Breaker  through,  of  which  the  Prophets  fpoke,  faying,  ^  He  ßjooteth 
up  like  a  Plant  or  Sprout,  he  fprcuteth  as  a  Juniper  Tree,  in  God's  Subftance. 

32.  He  has,  with  his  entrance  into  the  human  /-"c/fdead  Efience,  broke  or  deftroyed 
Death,  for  he  fprouted  at  once  both  in  the  human  and  divine  Eflence. 

33.  He  brought  to  us,  along  v/ith  him  in  our  Hum.anity,  the  Virgin-like  Chaftity 
of  the  Wifdom  of  God,  he  environed  our  Soul's  Eftence  with  Heavenly  Subftanti- 
ality. 

34.  He  was  the  Champion  or  Saviour  in  the  Battle,  where  the  two  Kingdoms  lay  to- 
gether in  ftrife,  viz.  God's  Jnger,  and  God's  Love  :  He  gave  himfelf  willingly  up  into 
the  Anger,  and  quenched  u  with  his  Love  ;  underftand  in  the  human  Eflence. 

35.  Fie  came  out  of  God  into  this  Vv'orld,  and  alTumed  our  Soul  into  himfelf,  that 
he  might  introduce  us,  out  of  the  Earthlinefs  of  this  World,  again  in  himfelf  into 
God. 

36.  He  generated  us  again  anew  in  himfelf,  that  we  might  be  capable  to  live  i/i 
God. 

?>  James  !.i3.  37.  Out  ^  of  his  IFill  begat  he,  or  generated  he  z«,  that  we  fhould  put  our  Will  into 
him  ;  and  then  he  brings  us  in  himfelf  to  the  Father,  into  cjrr  native  Country  again,  vtz. 
into  Paradife,   out  of  which  Adam  went  forth. 

38.  He  is  become  our  Fountain,  his  Water  fprings  up  in  us  :  He  is  our  Spring,  and 
we  are  Drops  in  him  ;  he  is  become  the  fulnefs  of  our  I'ubftantiality,  that  we  in  him  may 
iivje  in  God. 

2^.  For  God  is  become  Man,  he  has  introduced  his  abyflal  himenfurable  fubftance  into 


Chap.  II.        Of  the  Utility  of  Chrifl's  Incarnaiioft,  69 

the  Humanity  :  His  Subftance  which  filleth  the  Heaven,  has  he  manifeflcd  in  the 
Humanity. 

40.  Thus  tlie  human  fubftance,  and  God's  fubftance,  are  become  one  fubflance,  one 
fulnefs  of  God  ;  our  fubftance  is  his  moving  in  his  Heaven. 

41.  IVe  are  his  Children,  liis  Wonder,  his  moving  in  his  abyflal  Body. 

42.  He  is  Father,  and  we  his  Children  in  him  :  We  dwell  in  him,  and  he  in  us  :  We 
are  his  Initruments,  wherewith  he  feeks  and  makes  what  he  will. 

43.  He  is  the  Fire,  and  alfo  the  Light,  together  v/ith  all  fubftance,  or  every  thing. 
He  is  hidden,  and  the  IFork  makes  him  manifefi. 

44.  Thus  we  know  that  God  is  a  Spirit,  and  his  eternal  Will  is  magical,  that  is,  defi' 
rous :  He  always  maketh  fubftance  out  of  Nothing,  and  that  in  a  twofold  fource,  viz. 
according  to  the  Fire  and  Light. 

45.  Out  of  the  fire  comes  fierce  Wrath,  climbing  up.  Pride,  willing  not  to  unite  itfelf 
v.'ith  the  Light,  but  a  fierce  wrathful  eager  earneft  Will,  according  to  which  he  is  not 
called  God,   but  a  fierce  wrathful  confuming  Fire. 

46.  This  Fire  alfo  becomes  not  manifeft  in  the  pure  Deity,  for  the  Light  has  fwal- 
lowed  up  the  Fire  into  itfelf,  and  gives  to  the  Fire  its  Love,  its  Subftantiality,  its  Wa- 
ter, fo  that  in  God's  fubßance  there  /.ronly  Love,  Joy,  and  a  pleafant  habitation,  and  no 
fire  known. 

47.  But  the  Fire  is  only  a  Caufe  of  the  defirous  Will  and  of  the  Love,  as  alfo  of  the 
Light  and  of  the  Majefty,  elfe  there  would  be  no  fubftance,  as  it  has  been  largely  ex- 
plained in  the  former  writings. 

48.  And  now  it  is  known  to  CZf,  v/herein  our  New  Regeneration  ftandeth,  even  while 
we  are  J?/  in  this  world,  covered  with  the  Earthly  Tent  or  Tabernacle,  and  are  fallen 
home  to  the  Earthly  life,  z-iz.  merely  in  the  Lnagi/iation,  that  we  with  our  Will  enter  into 
God's  PVill,  and  wholly  unite  and  give  up  ourfelves  into  Him,  which  is  called  Faith  or 
Believing. 

49.  For  the  Word  Faith,  or  5  ^j^"^)^^*^'    \  is  not  Hiftorical,  but  it  is  a  receiving 

out  of  God's  Subftance,  to  eat  of  God's  Subftance,  to  introduce  God's  Subftance,  with 
the  Imagination,  into  the  Soul's  Fire,  to  ftill  its  hunger  therewith,  and/ö  to  put  on  iht 
Subftance  of  God. 

50.  Not  as  a  Garment,  but  as  a  Body  of  the  Soul  ;  the  Soul  muft  have  God's  Sub- 
ftance in  its  Fire,  it  muft  eat  the  Breado^  God,  if  it  will  be  a  Child. 

5r.  Thus  alfo  it  becomes  New  born  in  God's  Spirit  and  Subftance,  which  Spirit  it 
tranfplanteth  out  of  the  foil  of  the  fierce  Wrath  and  Anger,  into  the  foil  of  Love,  Mcek- 
nefs,  and  Humility  of  God,  and  bloftbms  forth  with  a  new  blofl"om  in  God's  foil  or  field. 

52.  And  that  blofibm  which  grows  in  God's  Love,  is  the  right  true  Image  of  the  Deity, 
v^hich  God  defired  v/hen  he  created  Adam  to,  or  in  his  likenefs,  that  now  has  God's  and 
Man's  Son  regenerated  to  us  again. 

53.  For  his  Regeneration  out  of  God,  and  out  of  our  Subftance,  is  oar  Regeneration : 
His  Power,  Life,  and  Spirit,  are  all  ours. 

54.  And  we  need  do  no  more  to  it,  but  that  we  only  and  merely  enter  %oith  our  Will- 
fpirit  through  him  into  God's  Subftance,  and  fo  our  Will  comes  to  be  generated  in  God's 
fVill,  and  receives  divine  Power  and  Subftance.  , 

55.  Not  ftrange  Subftance,  but  our  firft,  with  which  we  with  Adam  entered  into 
Death  •,  and  that  awakens  and  railes  up  again  to  us  die  firft  born  out  of  the  Dead,  which 
is  Chrißus,  Chrift. 

ß6.  He  is  God,  but  yet  is  generated  or  born  out  of  us,  that  he  might  make  us  living 
from  or  out  of  the  Death. 


70  .  Of  the  Utility  of  Chrißs  Incarnation.  Part  I. 

c^"].  Nor  any ßr^nge  Life  which  we  have  not  had  in' this  World,  but  our  own  Life; 
for  God's  purpofe  mufl:  ftand. 

58..  The  fair  Blofrom  and  Image  mnfl:  grow  out  of  the  corrupted  foil,  and  mi  criy  fo, 
but  alfo  out  of  the  pure  foih 

59.  We  mufi:  be  generated  or  born  of,  or  out  of  the  Virgin,  not  out  of  the  Man  of 
the  Anger,  cut  of  the  Fire's  'Tinäure,  but  out  of  the  Light's  Tincture. 

^o.    We  put  on  the  Virgin  of  Chrift,  with  our  giving  up  ourfelves  thereinto. 

61.  We  herewith  become  the  Virgin  of  JVIodefi-y  and  Challity  and  Purity  in  Ternario 
S^nito,  in  the  Holy  Ternary,  in  the  Angelical  World;  a  Looking-Glafs  of  the  Holy 
Trinity,  wherein  God  beholds  himfelf,  and  which  he  has  taken  to  him  for  his  Spctf/e. 

62.  He  is  our  Hußand or  Man,  to  whom  we  in  Chrift  have  been  betrothed,  married, 
and  incorporated. 

63.  And  ive  are  now  Mary  in  the  Covenant  of  Grace,  out  of  which  God  and  Man 
became  generated  or  born. 

64.  Ma}y  was  the  ßrfi  in  the  high  blefling,  for  in  her  was  the  Mark  at  which  the  Co- 
venant aimed  or  pointed. 

6c^.  She  was  known  in  God  in  the  highly  precious  Name  Jesus,  before  the  foundation 
of  the  World  was  laid. 

66.  Not  that  Ihe  brought  the  Life  out  of  Death,  but  that  God,  in  her,  would  bring 
the  Life  out  of  Death,  and  therefore  flie  became  highly  bleffed  j  and  the  pure  Virgin 
Modefty  was  put  on  to  her. 

6y.  And  out  ofthat  Virginity^  out  of  which  Chrift  became  generated  or  born,  we  all  muß 
Rev.  14.  4.  be  generated  or  born,  for  we  muft  become  '  Firgins,  and  follow  after  the  Lamb  of  God, 
John  3.  5.  elfe  we  Ihall  not  fee  God  ;  for  Chrift  faith,  ''  21?  muß  be  generated,  or  bcrn  anew,  ifyc  wi.'l 
fee  the  Kingdom  of  God,  through  Water,  and  the  Holy  Spirit. 

68..  The  Water  is  the  Virginity,  for  the  Virgin  brings  the  Light's  and  Water's 
Tinßure.,  viz.  Love  and  Meeknefs, 

69.  And  the  Spirit,  out  of  which  we  muft  become  generated  or  born,  is  that  which 
gave  itfelf  into  the  Woman's  feed  with  the  moving  of  the  Deity,  which  broke  or  deftroyed 
Death,  which  out  of  the  Water  M«^f/i'/(??-/Z»  a  Light- flaming  Bloflbm,  wherein  is  the 
fpirit  and  life  of  the  bloftbm. 

70.  Not  according  to  the  Fire  Source  or  Qiiality  of  the  fierce  Wrath,  but  according 
to  the  ^ality  of  the  Light  in  the  Meeknefs  and  Humility. 

The  Twelfth  Chapter. 

Of  the  Pure  Immaculate  Virginity.      Hew  we  poor  Childrejz  of 

Eve  muß  be  conceived  out  of  the  pure  Virgi?i-like  Modeßy  or 

Chaßity    in    the    Incar7tation  of   Chrift,     and  be  new  born  771 
God,  or  elfe  we  ßjall  not  fee  God. 

I.  ^©(S5^©"*nE  poor  Children  of  Eve  find  in  us  no  pure  Virgin-like  thoughts ;  for 
®*******@  Mother  Eve,  which  was  a  Woman,  has  made  us  al]  Feminine  and 
clt    W    *§     ^^a^culine. 

0*  '*h\        ^*  ^^  ^""^  ^"  Adam  and  Eve  all  become  Men  and  Women,  except 

i^*******@     we    enter  into   the  heavenly  Virginity  with   our  defiring  Will,   in" 
Sfe.®®S5®^     which  God  has  generated  us  out  of  Chrift  to  be  Virgim  again. 


on. 


Chap.  12.    How  we  poor  Children  of  Eve  become  New  Born.  71 

3.  Not  according  to  the  Earthly  Life,  in  which  there  is  no  Modefly,  Chaftity,  and 
Purity,  but  according  to  the  Life  of  the  Heavenly  Virgin,  in  which  Chrift  became 
a  Man,  and  wluch  with  the  overfliadowing  of  the  Holy  Ghoft  came  to  be  put  on  to 
Mary,  which  is  without  ground,   Uinic,  and  end,  which  every  where  ftandeth  before  the 

Deity,  which  is  a  Looking-Glafs  and  Rcprefentation  or  '  exprefs  Image  of  the  Deity.         '  Orreflcai- 

4.  Into //6/j  Virgin,  wherein  the  Holy  I'rinity  dwells,  wherein  tw  were  difcerned  or 
difcovered  before  the  times  of  the  world  by  the  Spirit  of  God,  and  were  known  in  the 
Name  of  Jesus,  we  mufb  enter  with  our  Will-fpirit. 

5.  For  our  true  Image,  in  which  we  are  xhz  fmilitude  of  God,  is  with  Adam  and  Eve 
extinguiHied  to  us,  and  become  Earthly. 

6.  Which  is  done  through  Luft  or  Imagination,  and  fo  God's  clear  Countenance  be- 
came covered,  for  we  loft  the  Heavenly  Modefty  or  Chaftity. 

y.  But  feeing  God,  for  us,  hath  out  of  his  Favour  and  Love  cpened  his  clear  Coun- 
tenance towards  us  again  in  the  Incarnation  of  Chrift,  fo  now  it  lieth  in  this,  that  as 
we  in  Jdam  have  imagined  into  the  earthly  longing,  whence  we  are  become  Earthly,  fo 
we  now  fet  our  deßring  IVill  in  the  Heavenly  Virgin,  and  bring  our  longing  thereinto,  and 
then  our  Image  goes  out  from  the  Earthly  Woman,  and  conceives  the  Virgin-like  EfTence 
and  Property,  wherein  God  dwells,  wherein  the  foul's  Image  may  attain  the  Countenance 
of  God  again. 

8.  Outward  Reafon  fays,  how  may  that  come  to  pafs,  that  we  might  be  born  again  out 
of  the  Virgin,  out  of  which  Chrift  was  born  ?  It  underftands /«V/y  Mary  ;  but  we  un- 
derftand  not  the  Mary  which  is  a  creaturely  Virgin. 

9.  For,  as  we  alio  in  the //KWrt/ifnW  Virgin-like  Modefty,  or  Chaftity,  became  Crea- 
turely Virgins,  fo  if  we  enter  into  the  Incarnation  of  Chrift,  not  according  to  the  out- 
ward Life  in  the  four  Elements,  but  according  to  the  hiward  in  the  one  Element,  where 
the  Fire  of  God  fwallows  up  the  four  Elements  into  itfelf,  and  yet  in  his  Light,  viz, 
in  the  fecond  Principle,  wherein  the  outward  Man  and  Woman  muft  go  through  Death 
in  Chrift's  refurreftion,  as  a  Virgin  in  the  one  Element,  wherein  all  the  four  lie  hidden, 
we  then  grow  forth  and  fpring  in  the  right  Virgin-like  Wifdomof  God. 

10.  VVe  muft  die  away  from  the  Man  and  the  Woman,  and  crucify  the  corrupt  Adam  : 
He  muft  die  with  Chrift,  and  be  caft  into  the  Facher's  Anger 

11.  That  fwallows  up  the  Farthly  Man  and  the  Earthly  Woman,  and  ^/iw  to  the 
foul,  out  of  the  Incarnation  of  Chrift,  a  Virgin-like  Image,  v»'herein  the  Man  and  the 
Woman  is  but  on;  only  Image,  with  one  only  Love. 

12.  Now  the  Man  lets  his  Lo\e  in,  or  upon  the  Woman,  and  the  Woman  in,  or  upon 
the  Man  ;  but  if  both  the  Loves  be  turned  into  one,  there  is  then  no  defire  of  Co- 
mixture  any  ?«ör^  in  the  one  only  Image,  but  the  Image  loves  itfelf. 

13.  But  now,  the  Image  in  the  beginning  v/as  created  in  the  Virgin-like  Wifdom  of 
God,  vi%.  out  of  the  divine  fubftantiality  : 

14.  And  row,  becaule  the  fubftance  ic^j  become  Farthly  and  fallen  into  death,  tlie.^e- 
fore  the  Word  which  became  Man  avz-aken-d  and  railed  .it  up  again  ;  and  fo  the  earthly 
fource  or  qLiality  remains  with  d  ath  in  the  anger,  and  the  rö//^^  remains  in  the  Word  of 
Life,  in  the  Virgin-like  Modefty  or  Chaftity. 

\c.  And  fo  v/e  bear  here  in  this  World  a  twofold  Man  in  one  Perfon,  viz.  a  Virgin- 
like  image  born  ou:  of  the  Incarnation  of  Chrift,  and  an  Earthly  Image,  Mafculine  and 
Feminine,  fhut  up  in  Death  and  in  the  Anger  of  God. 

16.  The  Earthly  muft  ii^'rtr  the  Crofs  and  fu.ffcr  itfelf  to  he  fcorned,  perfecuted,  and 
affiicted  in  the  Anger,  and  comes  at  length  to  be  given  to  death  ;  and  then  the  Anger 
fwallows  it  up  into  the  fource  ov  qualifying  fire  of  God. 

i/.  And  fo.  if  the  Woru  uf  Life,  which  in  Mary  became  Man,  is  together  in  the 

3 


nz  How  we  poor  Children  of  "Eve  become  New  Bo7'?u      Part  I, 

Earthly  Image,  then  Chrift,  who  wrought  the  Word  of  Life  out  of  God,  rifes  up  from 
Death,  and  brings  the  EJfence  of  the  fource  or  quaafying  fire,  underftand  the  human 
Eflence,  out  forth  from  Death. 

1 8.  For  he  is  rifen  out  from  Death,  and  lives  in  God,  and  his  Life  is  become  our  life, 
and  his  Death  our  death,  we  are  buried  in  his  death,  and  fprout  forth  in  his  refurrection 
and  victory  in  his  Life. 

19.  But  underftand  the  meaning  right.  JJam  v/as  the  Virgin -like  Image,  he  had 
peculiar  Love  of  his  own  ;  for  the  Spirit  of  God  had  breathed  //  into  him  ;  for  what  elfe 
can  the  Spirit  of  God  breathe  out  of  itfelf  than  what  itfelf  is  ? 

20.  But  now  that  is  yf//,  and  yet  all  fources  or  qualities  are  not  called  God  ;  but  in 
all  fources  or  qualities,  there  is  but  one  only  Spirit,  which  is  God,  viz.  accowding  to  the 
iecond  Principle  in  the  Light,  yet  there  is  no  Light  without  Fire. 

21.  But  in  the  fire  he  is  not  the  Love-fpirit,  or  Holy  Ghoft,  but  the  fierce  zvralh  of 
Nature,  and  a  caufe  of  the  Holy  Spirit,  an  Anger  and  a  confuming  Fire. 

22.  For  in  Fire  is  the  Spirit  of  Nature  Free  ;  and  yet  the  Eflential  fire  alfo  giveth  or 
afibrdeth  Nature,  and  is  itfelf  Nature. 

23.  And  yet  we  underftand  but  one  holy  Spirit  in  the  Light ;  though  indeed  all  is  but 
cm  jtibßance,  yet  we  underftand  that  the  Matter  which  is  generated  out  of  the  Meeknels 
of  the  Light,  is  as  it  were  impotent  and  obfcure,  which  the  fire  draws  and  fwal!ov/s  up 
into  itfelf. 

24.  But  it  gives  forth,  out  of  the  material  fource  or  quality  out  of  the  fire,  a  mighty 
potent  Spirit,  which  is  free  from  the  Matter,  and  alfo  from  the  nre  ;  and  though  the 
fire  retains  it,  yet  it  apprehends  not  its  fource  or  quality. 

25.  As  we  fee  that  the  'L\^\t  dw eilet h  in  the  Fire,  and  yet  has  not  the  fource  or  quality 
of  the  Fire,  but  a  meek  love- fource  or  quality  ;  '■Ji-hich  affo  would  not  be,  if  the  Matter 
Ziiere  not  d:ad  and  confumedin  the  Fire. 

*Noie,  26.  Thus  we  confider  and  conceive  of  the  firft  Adam  :  He  was  contrived  or '*  imagi- 

ned out  ot  the  Light's  Eflence  and  Subftantiality,  but  feeing  he  was  to  go  into  a  Creature, 
and  was  to  be  a  total  or  entire  Similitude  of  God,  according  to  all  Subftances,  accord- 
ing to  all  the  Three  Principles,  therefore  he  became  alfo  apprehended  with  the  Word 
Fiat  in  ail  Subftances  of  all  the  Three  Principles,  and  was  brought  into  a  Creature. 

27.  Now  certainly,  all  the  three  Principles  were  free  in  him,  and  ftood  one  in  another, 
each  in  its  Order,  and  fo  he  was  a  right  total  or  entire  Similitude  of  God,  according  to, 
and  out  of  the  Subftance  of  all  Subftances. 

28.  But  we  are  to  know  and  obferve,  how  the  third  Principle,  viz.  the  fource  or  qua- 
lity of  this  World  \r\  the  kindling  of  Lucifer,  became  totally  fierce,  wrathful,  thirfty  and 
bafe,  ox  Evil,  and  inftar.tly  in  Adam  thirftcd  after  the  fecond  Principle,  viz.  after  the 
heavenly  matter,  v/hence  the  longing  in  Adam  c:i\?ic<^  ;  for  the  fource  or  quahty  of  the 

■"  Oroccafi-     pure  Love,  our  of  the  Holy  Spirit,  had  ""  refufcd  that. 
-.^eJ-  29.  But  v.'hen  the  Love  entered  into  the  Earthly   fource  or  quality  to  fatisfy  it  in  its 

kindled  thirft,  then  the  pure  materia!  Love  conceived,  or  received  the  defirous  Earthly 
pcrillied  corrupt  I.ongi.ng. 

30.  And  then  the  iecond  Principle  extingui (lied,  not  as  a  Death,  as  if  it  was  become  a 
Nothing,  but  it  became  C-iptivated  in  the  fierce  v/rathful /.J'r'/y/. 

31.  Now  then,  feeing  God  is  a  Light,  the  pure  love-fourcc  or  quality  ftood  as  fluit 
up  in  Death,  ■without  the  Light  of  God. 

32.  And  nov/ the  Image  was  periflied  and  captivated  in  the  fierce  wrath  of  God,  and 
the  own  fclf-love /(7/f  its  might  and  ftrcngth,  fur  it  was  flnit  up  in  the  periftied  corrupt 
Earthlinefs,  and  loved  Earthlinefs. 

33.  Thus  a  Woman  or  Wife  ivufi  be  made  out  of  this  Image,  and  the  iTa'ö  Ti:i(.T:ures, 

4  -'■^-•- 


Chap.  1 2.     How  we  poor  Children  of  Eve  become  New  Born.  ^  3j 

liz.  the  fire's  Eflence,  and  the  Matrixes  watery  Efience,  muft  be  parted,  iv'z.  into  a 
■Man  and  a   Woman. 

34.  Whereas  yet  the  Love  thus  became  moving  in  .i  twofold  Source  or  Qualitj^, 
•and  fo  one  Tiniiure  loved  and  defired  die  other,  and  mingled  together,  whence  the 
Generation  was  to  be  propagated  and  maintained. 

35.  But  now  this  Generation  of  Men,  thus  in  the  earthly  Source  or  Quality,  could 
not  know  or  fee  God,  for  the  pure  Immaculate  Love  was  ftiut  up  in  the  earthly  thirlty 
Source  or  Quahty,  and  was  fhut  up  and  <;aptivated  in  the  fierce  Wrath  of  the 
eternal  Nature,  which  Lucifer  had  kindled  :  for  the  fierce  Wrath  had  attraäei  the 
love  with  the  carthlinefs  into  itfelf. 

36.  Thus  now,  in  that  captivated  Love,  flood  the  Virgin-like  Modefby  or  Chaftity 
of  the  Wifdom  of  God,  which  to  Adam  was  with  the  fecond  Principle,  with  tlic 
heavenly  Subftantiality,  together  Incorporated  to  his  Body,  and  much  more  the  Spirit 
of  the  meek  Subftantiality,  through  the  Breathing  in  of  the.  Holy  Spirit,  which  was 
breathed  into  Adam. 

37.  And  fo  now  there  was  no  Remedy,  unlefs  the  Deity  awakened  itfelf,  in  the  divine 
Virgin,  according  to  the  fecond  Principle,  in  the  Virginity  which  was  fhut  up  in 
Death  ;  and  that  another  Image  came  to  be  out  of  the  firft. 

38.  Thus  it  is  fufficiently  known  and  underftood  by  us,  that  the  firft  Image  muft 
be  given  to  the  fierce  Wrath,  wherewith  it  might  Quench  its  Thirft,  and  muft  go  into 
Confumption,  as  into  the  eflential  Fire  ;  whereas  yet  the  EfTence  dies  not,  nor  coniumes. 

39.  For  which  caufe,  God  has  appointed  a  Day,  wherein  he  will  bring  the  EJfence 
of  the  Old  and  firft  Adam,  through  the  Fire,  that  it  might  be  delivered  or  loofed  from 
the  vanity,  viz.  from  the  Longing  of  the  Devil,  and  of  the  Anger  of  the  eternal 
Nature. 

40.  And  we  underftand  further,  that  God  has  again  brought  into  US  the  Life  of  his 
eternal  Subftance,  when  he  moved  himfelf,  with  his  own  Heart  and  Word,  or  Power  of 
the  divine  Life  in  the  Virginity  which  was  fhut  up  in  Death,  viz.  in  the  true  pure  Love, 
and  kindled  that  again ;  and  introduced  his  heavenly  Subftantiality,  with  the  pure  Vir- 
ginity, into  the  Virginity  which  \\'a.sßut  up  in  Death  •,  and  has  out  of  the  heavenly,  and 
out  of  the  Virginity  that  was  fhut  up  in  Death  and  Anger,  generated  a  new  Image. 

41.  And  then.  Thirdly,  we  underftand  that  this  new  Image  muft,  through  Death 
and  the  fierce  Wrath  of  the  Fire,  be  introduced  again  into  the  heavenly  divine  Sub- 
ftantiality, in  I'ernarium  San£ium,  into  the  Holy  Ternary. 

42.  For  the  earthly  longing,  which  the  T)fv\\\i2i6. pojfeffed,  rnuft remain  in  the  Fire, 
and  was  given  to  the  Devil  for  Food  ;  therein  he  fhould  be  a  Prince,  according  to  tlie 
fierce  wrathful  Source  or  Quality  of  the  eternal  Nature. 

43.  For  the  Devil  is  the  Food  of  the  fierce  Wrath,  and  the  fierce  Wrath  is  the 
Food  of  the  Devil. 

44.  Seeing  then,  that  the  Word  of  eternal  Life  has  again  moved  itfelf  in  our- cold 
Love  and  Virginity,  which  was  ftiut  up  in  Death,  and  aftumed  to  inmfelf  our  perijhed 
•corrupted  Virginity,  and  is  become  an  Inward  and  Outward  Man,  and  ius  introduced 

t\\tCentcr,  viz.  our  Soul's  Fire,  into  his  Love,  therefore  v/e  know  and  acknowledge  hk 
Love  and  Virginity,  introduced  into  us,  for  our  own  Virginity. 

45.  For  his  Love  and  Virginity  has  Efpoufed  itfelf  with  our  cold  Love  and  Virginity^ 
and  given  itfelf  thereinto,  that  God  and  Manßjould  be  eternally  one  Perfon, 

iiueflion. 

46.  Now  faith  Reafon  ;  that  was  done  in  Mary,  as  in  one  only  Perfon  i  but  s\ha-t 
Mjull  iecme  of  me  ?  Chrift  is  not  Generated  or  Born  in  Me  alio. 

•  K  k 


p^  HcTiV  ice  poor  Child-ren  of  Eve  hecom&  New  Born,       Part  I, 

Anfwer. 

47.  O  !  our  great  Mifery  and  Blindnefs,  that  we  «■•///  not  undcrftand !  How  altoge- 
ther has  the  earthly  palpable  Longing  blinded  us !  and  the  Devil,  through  and  with 
the  abominable  Antichrift  in  Bahel^  feduced  us,  that  we  «'///  have  no  Senfe  at  all ! 

4S.  Do  but  Tec,  thou  miferable  and  lamentable  Realon,  what  thou  arc,  even  no- 
thino-  elfe  but  a  -juhorifo  Woman  or  Wife,  as  to  God  •,  how  fhould  I  call  thee  other- 
wife,  feeing  thou  art,  as  to  the  pure  Virginity  of  God,  treacherous  and  perfidious, 
or  perjured  ? 

49.  Haft  thou  not  Adam's  Flelh,  Soul,  and  Spirit,  and  art  thou  not  proceeded  from 
Adam  ?  Art  thou  not  fprung  out  of  Adam's  Water  and  Fire  ?  Thou  art  undeniably 
Adam's  Child  ;  make  thyfelf  what  thou  wilt,  thou  muft  be  Silent,  thou  fwimmeft  in 
Adam's  Myftery,  both  in  Life,  and  in  Death. 

50.  And  therefore  is  the  Word  of  God  become  Man,  in  Adam's  Virginity  fhut  up 
in  Death  •,  the  Heart  of  God  has  aivckened  itfelf  in  Adam's  Virginity,  and  introduced 
it  out  of  Death,  through  God's  Fire,  into  the  divine  Source  or  Quality. 

51.  Chriß  is  become  Adam;  not  the  divided,  but  the  Virgin-like"  Adam,  v.-hich 
Adam  was  before  his  Sleep. 

52.  He  has  introduced  the  perifhed  corrupted  in  Death  into  God's  Fire,  and  has 
brought  forth  the  fHr?  Virgin-like  out  of  Death  through  the  Fire-,  whofe  Son  thou 
art,  if  thou  doft  not  remain  Tying  in  Death,  as  rotten  Wood  which  cannot  Qualify  or 
Operate,  which  in  the  Fire  gives  no  Eflence,  but  becomes  dark  or  Mack  Cinder  or  Alhes. 

^eßion, 

5^.  Now  faith  Reafon  ;  how  comes  it  then,  feeing  I  am  Chrift's  Member  and  God's 
Child,  that  I  do  not  find  nor  feel  him  ? 

Afifwer. 

54.  Here  indeed  fticks  the  Matter ;  dear  defiled  Piece  of  Wood,  fmell  into  thy 
Bofom,  what  is  it  thou  fiinkefi  oi'^.  Even  of  hellifh  Luft  and  Longing,  viz.  of  hellifli 
I'oluptuciis  Pleafure,  Covetoufnefs,  Honour,  and  Power. 

ßß.  Hearken,  thefe  are  the  Devil's  Garments  j  pluck  off  the  Hide  or  Skin,  and  caft 
it  away  ;  put  thy  Defire  into  Chrift's  Life,  Spirit,  Flefh  and  Blood ;  Imagine  thereinto, 
a^  thou  haft  imagined  into  the  earthly  Longing,  and  fo  thou  wilt  put  on  Chrift  in  thy 
Body  •,  and  in  thy  Flefh  and  Blood,  thou  wilt  become  Chrift  ;  his  becoming  Man  or  In- 
carnation will  inftantly  unite  itfelf  in  thee,  and  thou  ijilt  become  born  or  generated 
in  Chriß. 

56.  For  the  Deity  or  the  Word,  which  moved  itfelf  in  Mary  and  became  Man,  dut 
became  Man  alfo  in  like  Manner  in  ell  Men  that  had  died  from  Adam  to  that  Time ; 
who  had  given  up  and  comm.ended  their  Spirits  into  God,  or  into  the  Prcmifed  Meftiah. 

57.  And  it  palfed  upon  all  thofe  which  were  yet  to  he  Born  out  of  the  corrupted 
periihed  Adam,  who  "would  but  fufFer  that  Word  to  awaken  them,  or  rife  in  then?, 
for  the  firft  Man  comprehends  alio  the  laft 

58.  Adc.m  is  the  Stock,  we  all  are  his  Branches,  but  Chriß  is  become  our  Sap, 
Virtue,  and  Life. 

e)().  Now  if  a  Branch  en  the  Tree  withers,  what  can  the  Virtue,  and  the  Sap  of  the 


Cliap.  1 2.     How  tioepoor  Children  of  Eve  hcome  New  Bur):.  75 

Tree  do  to  it  ?  It  gives  its  Virtue  to  all  Branches,  why  then  does  not  the  Branch  draw 
the  Sap  and  Virtue  into  it  ? 

60.  The  Fault  is,  that  Man  draws  devUißi  Virtue  or  Power,  and  Eflence  or  Sap,  in- 
ßeadoi  divine  Eircnce,  into  himfelf,  and  lets  the  Devil  leducc  him  into  Longing  and 
Luft  of  earthly  Dejires. 

61.  For  the  Devil  knows  the  Branch,  which  in  the  Country  tliat  -was  hish  gvo^f^a 
up  to  him,  and  Hill  grows  -,  and  therefore,  as  he  was  a  Murderer  and  Liar  at  the  Bcgin- 

•ning,  fo  he  isjiilly  and  infeCls  or  poilbns  Men. 

62.  Seeing  he  knows,  that  they  are  fallen  to  the  outward  Dominion  of  the  Stars  into 

his  Magic  Longing,  therefore  he  is  a  continual  Poifoner  of  the  "  Complexions  ;  and  »  Or  Conftel- 
where  he  fmells  but  a  Crum  that  ferves  his  turn,  that  he  always  fets  before  Man  -,  and  'ä"0"=*" 
if  a  Man  Imagines  into  if,  he  will  fuddenly  infe(5t  Iiim. 

6^.  Therefore  it  is  laid  :  °  Watch,  Pray,  be  Sober,  lead  a  temperate  Life-,  for  the  "  iP.-t.  4.  y. 
Devil,  your  Adverfary,  goes  about  as  a  roaring  Lion,  andfeeketh  whom  he  may  devour.  and  5.  8.   ' 

64.  Seek  not  fo  after  Covetoufnefs,  Riches,  Money,  Goods,  Might  and  Honour; 
for  ive  are,  in  Clirift,  not  of  this  IVorld, 

65.  For  therefore  Chrill  ^  toc;;/  to  the  Father,  viz.  into  the  divine  Subfiance,  that  we  p  Joh.  16.  16. 
fhould  with  our  Hearts,  Minds,  Thoughts  and  Wills,  follow  after  him:  and  fo  ''  he  1  Mat.  28. 29". 
ot//  be  with  us  all  the  Days  to  the  Eud  of  the  irorld,  but  not  in  the  Source  or  (^ality 

of  this  World. 

66.  We  fnould  Prefs  forth  out  of  the  Source  or  Quality  of  this  W'orld,  out  from 
the  earthly  Man,  and  give  up  our  Wills  into  his  Will,  and  introduce  our  Imagination 
and  Longing  into  him  ;  and  lb  we  in  his  Virginity,  which  he  has  ftirred  up  again  in  us, 
become  Impregnated,  and  Conceive  the  Word,  which  makes  itfelf  ftirring  m  him,  ia 
jbur  Virginity  flaut  up  in  Death,  and  become  Born  in  Chrift  in  ourfelves. 

67.  For  as  Death  through  Adam  p-cfed  upon  us  all,  fo  the  Word  of  Life  out  of  or 
from  Chrift  ^r^c'i  upon  us  alL 

6S.  For  the  Moving  of  the  Deity  in  the  Incarnation  of  Chrift,  has  continued  move- 
able, and  ftands  open  to  all  Men  ;  the  deficiency  is  only  in  the  Entering  in,  that  Man 
fufiers  the  Devil  to  detain  him. 

6.0.  Chrift  needs  not  firft  depart  from  his  Place,  and  enter  into  us,  when  we  become 
nev/  born  in  him-,  for  the  divine  Subftance,  wherein  he  became  born  or  o-enerated, 
■has  in  all  Places  and  Corners  the  fecond  Principle  in  it ;  and  where  a  Man  may  fay, 
.there  is  God  prefent,  there  a  Man  may  fay,  the  Incarnation  of  Chrift  is  pr^fent  alfo ; 
for  it  became  opened  in  Mary,  and  fo  qualifies  or  operates  backward  again  even  into 
Adam,  and  forward  even  into  the  laft  Man. 

70.  Now  faith  Reafon  :  '  Faith  alone  attains  it :  very  right ;  in  the  right  Faith  the  '  Rom,  3.  28^ 
Impregnation  proceeds. 

71.  For  Faith  is  Spirit,  and  defires  Subftance,  and  that  Subftance  is  neverthclefs  i;; 
ßll  Men,  and  that  which  is  wanting  is,  that  it  apprehends  the  Spirit  of  Faith. 

72.  And  if  it  be  apprehended,  then  the  fair  Lily  Bkßms  out  of  it:  not  only  a 
Spirit,  but  the  Viro;in-like  Image,  becomes  generated  or  born  out  of  Death  into  Life. 
■  ^■^.  The  Rod  ot  Aaron,  which  is  dry,  fprouteth  forth  out  of  the  dry  Death,  and 
takes  its  Body  out  of  Deatli ;  the  fair  new  Virgin-like  Life  our  of  tlie  Half  dead 
Virginity. 

74.  And  this  the  dry  Rod  of  Aaron  fignified  ;  as  alfo  old  Zachaiy  ;  alfo  Abraham 
with  his  old  Sarah  -,  who  according  to  the  outward  ^^'orld  were  all  as  it  were  dead, 
and  no  more  fruitful. 

75.  But  the  Promife  in  the  new  Regeneration  muft  de  it,  the  Life  muft  fprout 
out  of  Death. 

*  K  k  2 


7  6  How  we  poor  Children  of  Eve  hecome  New  Born.       Part  I, 

76.  The  old  Jdnm  which  became  earthly  muft  not  be  Lord  •,  nor  Efau  the  firft  born, 
to  whom  formerly  the  Inheritance  had  belonged,  if  Adam  had  continued  {landing  ;  but 
the  fccond  Adam,  Chrijl,  who  fprouted  forth  through  Death  out  of  the  firft,  muft 
remain  Lord. 

77.  Not  the  Man  or  the  Woman  ftiall  poflefs  the  Kingdom  of  God,  but  the  Virgin, 
which  becomes  generated  or  born  out  of  tlie  Man's  and  Woman's  Death,  muft  be 
Queen  of  Heaven. 

78.  One  only  Generation  or  Sex,  not  two ;  one  only  Tree,  not  many  •,  Chrift  was  the- 
Stock,  feeing  he  was  the  Root  of  the  new  Body  which  Sprouteth  out  of  Death,  which 
brought  forth  the  dead  Virgin  again  as  a  fair  Branch  out  of  Death. 

79.  And  we  all  are  his  Sprouts,  and  ftand  all  upon  one  Stock,  which  is  Chrift. 

80.  Thus  we  are  Chrift's  Sprouts,  his  Branches,  his  Children,  and  God  is  the  Father 

*  Ai^s  17,  2 S.  of  US  all,  and  alfo  of  Chrift  •,  ^  In  him  we  live  and  move  and  exifi. 

81.  We  bear  Chrift's  Flefti  and  Blood  in  us,  if  we  do  but  come  to  the  New  Birth, 
for  we  become  regenerated  in  Chrift's  Spirit. 

82.  That  in  Mary  became  a  living  Man  in  the  dead  Humanity,  without  the  touching 
of  a  Man,  and  that  alfo  becomes  a  Man  in  ourfelves,  in  ciir  dead  Virginity. 

83.  And  henceforward  that  which  is  wanting  is  this,  that  we  caft  the  Old  Adam, 
n.nz.  the  Huß,  into  Death,  that  the  earthly  life's  Quality  or  Source  may  depart  from 
us,  and  lb  we  go  forth  from  the  Devil,  out  of  his  Country. 

84.  And  not  only  this ;  for  the  Old  Adam  muft  not  be  fo  totally  caft  away,  hut  th^ 
Huß  only,  viz.  the  Shell,  wherein  the  Seed  or  Kernel  lies. 

85.  Out  of  the  Old  Eflence  muft  the  Ne-vj  Man  in  God's  Bleffing  fprout  forth,  as 
the  Blade  out  of  the  Grain,  or  Corn,  as  Chrift  teaches  us. 

*  Note.  86.  *  Therefore  muft  the  Eflence  be  InjeHed  into  God's  Anger,  muft  be  perfecuted, 

afflifted,  plagued,  fcorned,  and  lie  under  the  Crofs  :  for  the  New  Man  muft  Sprout 
forth  out  of  God's  Anger  Fire,  he  muft  be  Tried  in  the  Fire. 

87.  We  were  fallen  home  to  the  Anger's  Eflfence  -,  but  the  Love  of  God  Jet  itfelf 
in  the  Anger,  and  quenched  the  Anger  with  the  Love  in  the  Blood  of  the  heavenly 
Subftantiality,  in  the  Death  of  Chrift. 

8b\  Thus  the  Angem'/ß/w^^  the  Hufk,  viz.  the  p^riftied  corrupt  Man,  underftand 
the  earthly  Source  or  Quality,  and  the  Love  retained  the  New  Man. 

89.  Therefore  can  no  Man  befides  fiied  heavenly  Blood,  but  the  earthly  Mortal  Blood 
only  v  for  Chrift,  who  was  conceived  without  Man  and  Woman,  he  only  could  do  it  j 
for  in  his  heavenly  Subftantiality  there  was  no  earthly  Blood. 

90.  But  yet  he  ftied  his  heavenly  Blood  under  or  among  the  earthly,  that  he  might 
deliver  us  poor  earthly  Men  from  the  fierce  Wrath. 

91.  For  his  heavenly  Blood  muft,  in  its  Blood  fliedding,  mix  itfelf  together  with 
the  earthly,  that  the  Turba  in  the  earthlinefs  in  us,  which  held  us  Captive,  might 
be  drowned  ;  and  that  the  Anger  might  be  quenched  värh  the  Love  of  the  heavenly 
Blood. 

92.  He  gave  his  Life  for  us  into  Death,  heivent  for  us  into  Hell,  into  the  Source  or 
Qiiality  of  tlie  Father's  Fire,  and  out  of  Hell  again  into  God  ;  that  he  might  break  or 
ddtroy  Death,  and  droivn  the  Anger,  and  make  way  for  us. 

9^.  Therefore  nov/  the  whole  Matter  depends  on  this,  that  \\t  follow  after  him  :  he 
has  indeed  broke  and  deftroyed  Death,  and  quenched  the  Anger-,  y^-t  if  we  will  be 
'MukiD.  i:,  confcrmable  to  his  Image,  tiu-n  we  muft  follow  him  into  his  Death,  '  take- his  Crofs  upon 
us,  iufier  Perfecution,  be  Scorned,  Defpifcd,  and  Slain. 

94.  For  the  old  Hufi^  belongs  to  the  Anger  of  God,  it  matt  be  purged. 

95.  For  it  in  nor  the  old  Man  that  muft  live  in  us,,  but  the  New:  the  old  is  to  be 


chap.  1 3.     Of  the  twofold  Man ;  the  Old  and  New  Adam.  77 

given  up  to  the  Anger,  for  the  new  Man  Blojfems  out  of  the  Anger,  as  the  Light 
Ihines  out  of  the  Fire. 

96.  Thus  the  eld  Adam  muß  he  Wood  or  Fuel  for  the  Fire^  that  the  new  may  fprout 
forth  in  the  Light  of  the  Fire  -,  for  it  muft  fubfift  in  the  Fire. 

97.  That  is  not  Eternal  which  cannot  fubfift  in  the  Fire,  and  which  arifes  not  out 
of  the  Fire. 

^'^.  Our  Soifl  is  out  of  God's  Fire,  and  the  Body  out  of  the  Light's  Fire. 

99.  But  underftand  always  by  tiie  Body,  an  inanimate  Subftantiality,  which  is  ;j» 
Spirit,  but  an  EJfential  Fire. 

100.  The  "  Spirit  is  much  higher ;  for  its  Original  is  the  Fire  of  the  fierce  Wrath,  of  "  The  Spirit 
the  fierce  wrathful  Source  or  Quality,  and  its  right  Z,z/>  or  5öi:/y,  which  it  has  in  itfelf,  of  tiie  Soul, 
is  the  Light  of  the  Meeknefs  ;  that  dwells  in  the  Fire,  and  gives  to  the  Fire  its  meek 
Suftenance  or  Body,  clfe  the  Fire  would  not  fubftß  •,  it  will  have  fomewhat  to  Confume. 

10 1 .  For  God  the  Father  faith  alfo  ;  I  am  an  angry,  zealous,  jealous  or  fierce  wrath- 
ful God,    a  confuming  Fire;  and  yet  calls  himfelf  alfo  ""  a  merciful  loving  God,  accord-  "Deut.  4. 31. 
ing  to  his  Light,  according  to  his  Jer.  3.  12. 

^"^?'  I  and    therefore    he   faith  S  5iSarm.'I)ert?4g. 

//^^r^S  ttieretore    he  i^^^^^'-ipf^^^rfn-heart^ed,  or  Merciful. 

102.  For  in  the   Light  the  Water    of  eternal    Life  becomes    Generated,    which 
quatches  the  Fire  and  the  fierce  Anger  of  the  Father. 


The  Thirteenth  Chapter. 

Of  the  twofold  Man,  viz.  of  the  Old  and  New  Adam,  as  of  two 
Sorts  of  Men  :  How  the  Old  and  Evil  behaves  itfelf  towards  the 
New  :  What  Religion.,  Faith  and  Life  each  of  them  exercifeSy  and 
what  each  of  them  u?iderßands. 

3.^c&2^^'s?l5±*LL  whatfoever,  concerning  Chrlü,  is  in  the  old  Adam  taught,  written, 
^  «*^^s  ^  preached,  or  {poken,  be  it  from  Art,  or  how  it  will,  it  is  out  of  or 
%^'i.  A  3*%^  from  Death,  and  has  neither  Underftanding  nor  Life,  for  the  Old 
^^'i        ^^0.  •^^'^»^  without  Chriß  is  dead. 

<5j  ^»^^"^     ß.       2.  It  muft  be  the  JVi?K?,  which  becomes  generated  out  of  the  Virgin, 
^^'f^j  :p=?5»   that  muft  do  it ;  that  only  underftands  the  Word  of  Regeneration, 

and  ^  enters  into  the-  Sheepfold  at  the  Boor  of  Chriß.  ^  John  :o.  2. 

3.  The  Old  Adam  will  climb  up  into  it  through  Art  and  Searching  or  Speculation  ; 
it  iuppofes  Chrifc  may  iufficiently  be  apprehended  in  the  Letter-,  that  he  who  has 
learned  Arts  and  Languages,  and  has  read  much,  is  called  and  Inßituted  by  Chrift  to 
teach;  the  Spirit  of  God  muft  fpeak  through  his  Preaching,  though,  likely,  he  is  but 
the  perifhed  corrupt  Old  Adam  only. 

4.  But  Chrift  faith  ;  "^  They  are  Thieves  and  Murderers,  and  come  only  to  Rob  and  Steal :  '  John  lo.  1. 
he  -ivho  gees  not  in  at  the  Boor  of  the  Sheepfold,  but  Climbeth  up  fame  other  Way,  he  is  a 

Thief  and  a  Murderer. 

5.  Further  he  faith  ;  '  I  am  the  Boor  to  the  Sheep,  he  that  enters  in  through  me,  ßall "  J"^*"'-  'o  7-  9- 
ßnd  Paflure-,  and  the  Sheep  iviU  follo'-oj  him :  "for  ijchofoever  is  not  laitb  me,  is  agcinf:  me.       ''Mat  iz  30. 


78  Of  the  twofold  Man ;  the  Old  and  N aw  Adam.  Part  I. 

:'      6.  A  teacher  fhould  and  muft  be  generated  from,  or  born  of  Chrift,  or  elfe  he  is  a 
*OraLrving.  T/'/f/ and  a  Murderer  •,    and  (lands  there  to   Preach  only  for  a  "^  Bellyful  ;    he  does  ic 
for  Money  and  Honour  fake  •,.   he  teaches  bis  rä;/' Word,  not  God's.  \Vord. 

7.   ^\M  if  he  be  regenerated  out  of  CbrijK  il-cti  he  tenches  Cbrijl'i  irord;    for  he  ftands 

in  the  Tree  of  Cliirll,  and  gives  his  .SGund  cut  of  the  Tree  of  Life  wherein  he  ftands. 

^'.  Therefore  it  is,  that  there   is  fu  much   ftrife  and  oppofiticn  upon  Earth,  becaufe 

"•  2 Tim.  4.  3.  Men  ''  bi'np  up  Teachers  to  thcmfelves,  according  as  their  Ears  do  Itch,  after  wjiat  the  Old 

wEvil  Adam  delights  to  .hear,  after  whac  fcrves  to  his  climbing  up,  and  fltfljly  pleafure 

and  vokiptuoufnels,  whac  ferves  to  his  Might  and  Pomp. 

9.  O  ye  Devil's  Tearhcrs,  how  will  you  fubfift  before  the  Anger  of  God  .' 
e  Jer.  23.  21.         10.  Why  do  you  teach,  when  you  '  are  voi  fent  from  God?  you  are  fent  from.  Babel, 
from  the  Great  Whore,  from  the  Mother  of  the  Great  Whoredoms  upon  Earth  ;  you 
are  not  born  of  the  Virgin,  but  of  the  pcrfrdiaus  adulterous  Woman. 
'Col.  2.  8.  II.  For  you  not  only  '  Teacb  human  traditiom  and  fictions,  but  you  alfo  perfecute  the 

Teachers  that  are  fent,  which  are  born  of  Chrii^. 
e  I  Cor.  12.4.        12.   You  flrive  about  Religion,  and  yet  there  is  no  ftrife  at  all  in  Rdigion  :   °  There 
are  manifold  Gifts,  yet  ic  is  but  one  Spirit  that  fpeakech. 

13.  As  a  Tree  has  many  Branches,  and  the  fruit  many  feveral  Forms,  and  one  does 
not  look  altogether  like  another;  alio  as  the  Earth  bears  manifold  herbs  and  bloflbms, 
and  the  Earth  is  the  only  Mother  to  them  ;  thus  it  is  alio  with  tkofi  who  fpeak  out  of, 
or  from  God's  Spirit. 

14.  Every  one  fpeaheth  out  of  the  IFomlers  0^  his  Gifts,  yet  their  Tree  and  Soil  upon 
which  they  ftand,  is  Chrifl  in  God. 

15.  And  you  Simit-Binders  will  not  endure  that,  you  will  flop  the  Mouth  of  your 
Chrift,  whom  yet  yourfelves  Teach  with  your  earthly  Tongue,  unknouin,  from  the 
pulpit,  and  bind  him  to  your  Laws. 

16.  O!   alas!  the  true  Church  of  Chrift  has  »0  Law  :  Chrift-is-the  2"«»/)/^  or  Church, 
,   into  which  we  muft  enter. 

17.  The  Fleaps  of  ftone  make  no  New  Men  -,  but  the  Temple,  Chrift,  wherein 
God's  Spirit  teaches,  that  awakens  and  raifes  up  tlie  half  dead  Lnage,  that  it  begins  to 
fprout  forth. 

18.  They  avail  all  alike  :  God  aflceth  not  after  Art,  nor  fine  Eloquent  Expreffiovs  :  but 
whofoever  cometh  to  him,  he  will  not  thruft  him  away  or  rejeft  him. 

>•  iTim.  1.15,       ip_  h  Chriß  is  come  into  this  world,  to  call  and  fa^oe  poor  /inner s.    And  Ifaiah  {z\th, 
'  I'ai.  42.  19.   i  jf^j^g  jj  fofimple  as  my  Servant  ? 

20.  Therefore  the  wit  and  irifdcm  of  this  World  does  it  not,  it  makes  only  Pride  and 

Tuft-up  Realbn,  it  will  fly  out  aloft,  and  defires  to  rule  and  domineer. 
•'Matt.  10. 37.       2r.  But  Chrift  faith  ;  ^  He  that  leaveth  not  Houfe  and.Land,  Goods,  Money,  Wife,  and 
Lu.^e  14.  26.    (2im  j-g.^  yy  nttmc's  fake,  is  not  worthy  of  me.      All  whatfoever  is  in  this  world  muft  not 

be  (o  loved,  as  the  dear  highly  precious  Nanie  Jesus. 

22.  For  all  whatfoever  this  World  hath,  is  Earthly  •,  but,  the, Name  Jesus  is  heavenly  ; 
and  out  of  the  Name  Jesus  we  muft  become  Regenerated  out  of  the  Virgin. 

23.  Therefore  the  Child  of  the  Virgin  ftands  agcinfl  the  O/c^  Adam,  he  prefents  or  fhow.'; 
forth  himfi;lf,  with  or  by  defires  of  temporal   pleafures  and  voluptuoufnefs,  honour, 

'  Rev. 1 2. 1.  5.  power,  might,  and  authority,  and  is  a  fierce  v/rathful  Dragon,  which  only  wills  to  devour, 

""  Six  tieaven-  as  the  Revelation  of  John  reprefents  him  to  be  a  cruel  horrible  Dragon. 
if.  i"h!  ^'^see         ^"^^  '  ^'^^  Virgin  Child  Jiands  upon  the  Aloon.  and  wears  a  Crcivn  with  ""  Twelve  Stars  ; 

the' ■rhrcetbü  for  //  treads  the  Earthly,  viz.  the  Moon,  under  its  feel :  It  is  iprouted  out  from  the  Earthly 

Lii'e,  cliap.  9.  Moon,  as  a  BlolTom  out  of  the  Earth,  and  therefore  the  Virginhke  Linage  ftands  upo.i 

veife  73.  tliE  Moon. 


Cliap.  '13.      Of  the  twofold  Mm ;  the  Old  and  New  Adam.  7  9 

2/^.  °  Agüinß  which,  the  fierce  wrathful  Dragon  caßs  forth  his  ftreams  of  Watery  and  "  R«v.  12. 15, 
would  fain  continually  drown  the  Virgin-like  Image  •,  °  but  the  Earth  conuth  to  help  the  fRjev.ii.i6, 
JVonan,   and  fcjallows  up  the  ftrcam  and  fi:od  of  -ivatcr,  and  hringeth  the  f'Foman  into 
yEgypt  ; 

26.  That  is,  the  Virgin  like  Image  mud  fuflcr  itfelf  tobe  put  inxo  ^gypt,  into 
bondage  and  ßrviiude ;  and  the  Earth,  viz.  the  fierce  -wrath  of  Cod,  covers  the  Virgin- 
like  Image,  it  devours   the  ftreams  of  the  Dragon. 

27.  Although  the  Dragon  with  his  abominations  overvvhelms  the  Virgin-like  Image, 
and  reproaches,  flanders,  and  defptfes  it,  yet  that  hurts  iwt  the  Virgin's  Child;  for  the 
fierce  wrath  takes  the  reproach  and  llandcr,  which  is  caft  forth  upon  the  Child,  to  itfelf\ 
for  the  Earth  always  fignifies  the  fierce  -u^rath  of  God. 

28.  Thus  the  Virgin's  Child  ftandeth  upon  the  Eartlv,  as  upoji  the  Earthly  Moon,  and 
mull  continually  fly  into  Mgypt  before  the  Dragon  ;  it  muft  here  be  only  under  the 
Bondage  and  Servitude  of  Pharaoh. 

29.  But  it  ftands  upon  the  Moon,  not  under  the  Moon  ;  the  Prince  Jcfhua,  or  Jesus, 
brings  it  through  Jordan  into  Jerufaletn  :  it  muft  only  through  Death  go  into  Jerufalem, 
and  leave  the  Moon. 

30.  It  is  but  a  Gueft  in  this  World,  a  Stranger  arid  Pilgrim  ;  it  muft  wander  through, 
the  Dragon's  Country ;  and  when  the  Dragon  cafteth  forth  his  ftreams  upon  it,  it  muft 
bow  down  and  pafs  under  the  Crofs  ;  and  then  the  Anger  of  God  receives  the  Dragon's 
fire  to  it. 

31.  It  is  known  to  us,  that  the  Old  Adam  knows  and  underftands  Nothing  of  the 
New;  it  underftands  all  things  in  an  Earthly  manner  :  it  knows  not  a7,v?v  nor  w/'^/ God 
is }  it  flatters  itfelf,  and  afcribes  honefty  and  holinefs  to  it. 

32.  It  fuppofes  it  ferves  God,  and  yet  ferves  but  the  Old  Dragon  -,  it  offers  Sacrifice,, 
and  yet  its  heart  hangs  to  the  Dragon  ;  it  will  fuddenly  be  honeft,  and  wich  the  Earth- 
linefs  go  into  heaven. 

33.  And  yet  it  defpifes  the  Children  of  Heaven,  whereby  it  declares  that  it  is  ißranger 
in  Heaven  ;  it  is  only  a  Lord  upon  Earth,  and  Devil  in  Hell. 

34.  Among  fuch  Thorns  and  Thiftles  muft  God's  Children  grow  ;  they  are  not  known 
in  this  World,  for  the  Anger  of  God  covers  them. 

35.  A  Child  of  God  alfo  *  knows  not  himfclf  aright  -,  he  fees  only   the  Old  Adam,  *  Note. 
which  hangs  to  him,  which  will  always  drown  the  Virgin-child. 

36.  But  if  the  Virgin-child  conceives  a  glimme  in  the  "  Holy  Ternary,  then  it  knows  ''  The  Mercy. 
itflf;  when  the  noble  fair  Garland  or  Crown  of  Vif];ory  is  fet  upon  it,  there  muft  the  °/^God  -i.»«. 
Old  Adam  firft  look  back,  and  knows  tiot  what  is  done  to  him.  Earth  "the 

37.  He  is  indeed  very  joyful  like  one  that  da.nces  to  an  Inftrument  of  Mufick-,  when  KternaJ  fub- 
that  ceafes  founding,  his  Joy  has  an  End,  and  he  remains  to  be  the  Old  Adam ;  for  he  ftantiality,the 
belongs  to  the  Earth,  and  not  to  the  Angelical  World.  Ckift"^ 

38.  So  foon  as  it  comes  fo  far  with  a  Man,  that  the  virgin-like  Image  begins  to  fprout 
forth  out  of  the  Old  Adam,  fo  that  a  Man  gives  up  his  Soul  and  Spirit  into  the  Obe- 
dience of  God,  then  the  ftrife  v/ith  him  begins ;  then  the  Old  Adam  in  the  Anger  of 
God  ftrives  with  the  New  Adam. 

39.  The  Old  will  be  Lord  in  flcfh  and  blood-,  alfo  the  Devil  cannot  endure  the 
virgin-like  Branch,  for  he  dares  not  to  touch  it :  but  the  Old  Adam  may  touch,  infeft, 
and  poffefs  it. 

40.  Becaufe  his  own  dwelling  in  the  Darknefs  of  the  Abyfs  pleafes  him  not,   there- 
fore he  v/ould  fain  dwell  in  Mc»,  for  he  is  an  Enemy  to  God,  and  has  ^  without  Man  •!  Extra, 
no  authority. 

41.  Therefore  he  poffefTes  Man>  and  leads  him  according  to  his  pleafure  into  the  Anger 


85  Of  tk  twofold  Man '^  the  Old  and  New  j^dam.         Parti. 

Slid  fierce  wrath  of  God,  wherewith  \\t  fcornsCo6!%  Love  and  MeekneTs  -,  for  htfuppofis 
flill,  feeing  he  is  a  fierce  wrathful  fire-foiirce  or  quality,  that  he  is  higher  than  the  Hu- 
mility, feeing  he  can  go  fo  terribly. 

42.  But  as  he  dares  not  touch  the  virgin-like  Branch,  therefore  he  ufes  fuhlme  fubrb 
*  Note.          craft,  knavery  arid  wickednefs,  and  dcftroys  it,  yö  that  it  is  *  not  known  or  acknowledged  in 

this  world:  e'lfe  too  many  fuch  little  branches  might  grow  in  his  fuppofed  Country,  for 
he  is  wrath  and  an  Enemy  to  them,  he  brings  his  proud  Minifters  or  Officers,  and  Piaguct, 
with  fcorn,  upon  that  Man,  fo  that  he  is  perfecuted,  defpifed,  and  helä  for  a  Fool. 

43.  And  this  he  does  through  the  Realbn-learned  wife  world,  through  thofe  who  cail 
themfelves  Shepherds  or  Paßors  of  Chrift,  upon  whom  the  world  looks  •,  that  lo  the 
Holy  Lily  Branch,  may  not  be  known  :  elfe  Men  might  obferve  it,  and  too  many  fucb 
Branches  might  grow  for  him  ;  and  then  he  ßoidd  lofe  his  Dominion  am.ong  Men. 

44.  But  the  Noble  Lily  Twig  or  Branch  gro-'MS  in  Patience  <7nJ  Meeknefs,  and  tahs 
hs  effence,  power  and  fmell  out  of  the  foil  of  God,  as  alfo  out  of  Clirift's  Incarnation  •,  for 
Chrift's  Spirit  is  its  Effence  ;  God's  Subftance  is  its  Body. 

45.  Not  out  of  any  ßrange  or  heterogeneous  property,  but  out  of  its  own  included 
and  fhut-up  in  Death,  and  in  Chriil's  fprouting  Effence  grows  the  virgin-like  Lily 
Twig  or  Branch  :  It  feeks  not  nor  dejires  the  fairnefs  or  excellency  of  this  world,  but  of 
the  Angelical  world. 

46.  For  it  alio  grows,  not  in  this  world  in  the  Third  Principle,  but  in  the  Second 
Principle  in  the  Paradißcal  world  ;  and  therefore  there  is  great  ft  rife  in  flefli  and  blood 
in  the  outward  Reafon. 

•Note.  /i.y.* 'The  Old  Jdard  kno-üvs  not  the  Nezv,  znd  perceives  that  it  withftands  and  oppofes 

him  j  it  wills  not  what  the  Old  wills  •,  it  continually  leads  the  Old  to  abftinence,  which 
caufes  woe  to  the  Old  :    The  Old  wills  only  to  have  pleafure,  voluptuoufnefs  and  tem- 
poral honour  -,  it  cannot  endure  the  Crofs  and  Contempt. 
'  MahlTielchin.       48.  But  the  Ncw  is  well  pleafed,  that  it  %)uld  bear  the  Marks  '  or  Prints  of  the 
{  Rom.  8. 29.  wounds  of  Chrift,  *■  That  it  ßould  become  conformable  to  the  Image  of  Chriß. 

49.  Therefore  the  Old  goes  often  very  mournfully  about,  when  it  fees  it  muft  be  a  fool, 
and  yet  knows  jwt  how  it  befalls  him,  for  he  knows  not  God's  will. 

50.  He  has  only  the  will  of  this  World  ;  what  there  has  a  flattering  appearance,  he 
wifls  to  have  that ;  he  would  fain  be  Lord  continually,  before  whom  Men  muft  bow 
or  ftoop. 

51.  But  the  New  bows  itfelf  befbre»its  God,  and  defires  nothing,  z\(o  wills  nothing, 
but  it  pants  after  its  God,  as  a  Child  after  its  Mother  ;  it  cafts  itfelf  into  the  Bofom  of 
its  Mother,  and  gives  its  body  up  to  itb  heavenly  Mother  into  the  Spirit  of  Chrift. 

52.  It  defires  the  food  and  drink  of  its  Eternal  Mother,  and  it  eats  in  the  bofom  of 
the  Mother,  as  a  child  in  the  body  or  wcmb  of  the  Mother  eats  of  its  Mother. 

53.  For  lb  long  as  it  is  covered  in  the  Old  Adam,  fo  long  it  is  yet  in  the  Incar-_ 
nation  ;  but  when  the  Old  dies,  then  the  New  becomes  genei-ated  or  born  out  of 
the  Old. 

54.  It  leaves  the  Vefel,  wherein  it  lay,  and  became  a  virgin-like  child  to  the  Earth, 
and  to  the  Judgment  of  God,  but  it  be'comes  born  or  brought  forth  as  a  blojorn  in  the 
Kingdom  of  God. 

t  Note.  55-  And  then  when  the  Day  of  Reßoraticn  ftiall  come,  all  his  ^  Werks  Vv-hich  he  has 

Rev.  14  13.  wrought  that  are  GW,  within  the  Old  Adam,  fliall  follow  after  hm  ;  and  the  Eiil 
or  Malignity  of  the  Old  Adam  ihall  be  burnt  up  in  God's  fire,  and  be  given  to  the 
Devil  for  food. 

56.  Now  iaich  Reafon,  feeing  the  Niw  Man  in  this  world,  in  the  Old,  is  only  in  the 
Incarnation,  then  it  is  net  ferfcil. 

3  .  57-  This 


■Chap^  1 3 .     Of  th&  two  fold  Man ;  the  Old  and  New  Adam.  8 1 

'.i\Sl'  This  is  no  othervvire  than  as  with  a  child,  wliere  the  feed  with  /wa  Tinplures, 
viz.  the  Mafculine  and  Feminine,  is  yö«;;;,  the  one  in  the  other,  and  a  Child  comes 
flut  of  it. 

58.  *  For  as  foon  as  a  Man  converts  and  turns  himfelf  toGod  "  with  heart,  mind,  thoughts  *  Note. 
mid 'ivill,  and  goes  out  from  his  wicked  ways,  and  gives  himfelf  up  roholiy,  fincerely  "  Matt. 22. 37. 
and  earneftly  into  God,  then,  in  the  fire  of  the  foul  in  the  old  perilhcd  or  corrupted  ^"'^^  '^'  ^'• 
Image,  the  mpregnation  begins. 

59.  And  the  Soui  apprehends  in  itfelf  the  Word  that  moved  itfelf  in  Mary,  in  the 
C€nt.er  of  the  Holy  Trinity,  which  in  Mary,  v/ith  the  modeft  highly  blefled  heavenly 
Virgin,  the  wifdom  of  God,  gave  in  itfelf  into  the  half  dead  Virgin,  and  became  a 
I'rue  Man. 

60.  That  very  Word  which  in  Mary,  in  the  Center  of  the  Holy  Trinity,  moved,  or 
rt)ufed  itfelf,  which  united  or  elpoufed  itfelf  with  the  half  dead  Ihut-up  virginity,  ap- 
prehends the  Soulifh  Fire  ;  and  then  inftantly  in  the  Soul's  Image,  liz.  in  the  Soul's 
Light,  in  the  Meeknefs,  viz.  in  the  fhut-up  virgin-like  wifdom,  the  Impregnation 
begins. 

61.  For  Man's  Love-Tindlure  apprehends  God's  Love-Tindlure  ;  and  the  Seed  is 
fown  in  the  Holy  Spirit  in  the  Soul's  Image  i  as  in  our  Book  of  the  Threefold  Life 
of  Man  is  written  at  large.  .        , 

62.  Now  behold !  when  the  virgin-like  Marks,  in  God's  Love,  appear,  then  may 
this  twig  or  branch  be  born  ;  for  in  God  all  is  ■perfect. 

63.  But  feeing  it  fticks  covered  in  the  Old  Adam,  and  {lands  only  as  it  were  in  the 
ElTence  as  a  feed,  therefore  there  is  great  danger  concerning  it  >  for  many  attain  this 
Twig  or  Branch /;}/?,  at  their  laft)l.vs\.  ^.^-^uV  ^  \  <  ,:\v..:\  .aw'.J  . 

64.  And  though  indeed  he  has  brought  it  along  with  him  out  erf  Kis'Möther'sbody 
or  wowh,  yet  it  becomes  perifhed  or  corrupt,  and  broken  and  made  earthly  by  Many..'.} 

6ß.  Thus  it  goes  alfo  with  the  poor  finner,  when  he  repents,  but  afterwards  become.=i 
an  Evil  Man  ;  it  goes  with  him  as  befell  Jdam,  who  was  a  fair  glorious  Image,  Created 
and  highly  Enhghtened  from  God. 

66.  But  when  he  fufiered  Luft  to  overcome  him,  he  became  Earthly,  and  his  fair 
Image  became  captivated  in  the  Earthly  fource  or  quality  in  the  Anger  of  God  ;  and 
thus  it  goes  continually. 

6^.  But  this  we  fay,  according  as  we  have  received  illumination  in  the  Gj-ace  of  God, 
and  have  wreftled  fmich  for  the  Garland,  that  they  that  in  the  carneft  ftriving  continue 
fledfaft  or  conftant,  till  their  Twig  or  Branch  gets  a  Bud  or  little  Blojfom,  their  Twig 
or  Branch  will  not  eafily  be  broken  in  one  or  more  Storms-,  for  that  which  is  weak, 
has  alfo  a  weak  life. 

,  68.  We  fpeak  not  thus  as  concerning  the  Deity-^  but  Naturally  it  is  thus,  and  Indeed 
alfo  all  is  done  Naturally ;  for  the  Eternal  has  alfo  its  Nature,  and  the  one  docs  tur. 
proceed  out  of  the  other. 

6g.  If  this  world  had  not  been  poifoned  by  the  Malignity  and  fierce  Wratli  of  the 
Devil,  then  Adam  had  continued  in  this  world  in  Paradifc,  and.  there  woukl  have  been 
■«<?  fuch  fierce  wrath  in  the  Stars  and  Elements.  .   .    .  .  ■ 

70.  For  the  Devil  was  a  King  and  Great  Lord  in  the  Place  of  this  worldi  zadhche:. 
awakened  the  fierce  wrath.  -    ' 

7 1.  God  thei-efore  created  the  Heaven  out  of.  the  raidfl  of  the  Waters,  that  the  fiery 
Nature,  viz.  the  fiery  Firmament,  might  be  captivated  with  the  water-heaven,  that  its 
fierce  wrath  might  be  quenched. 

•  72.  Elfe,  .if  the  water  fhould  be  .gone  or  pafs  away,  IVLen  would  plainly  fee,  what 
would  be  in  this  world,  nothing  elfe  but  a  cold  flcrn  harß)  aftringent  and /.'Ay  btrningA  yn 

*  L  1    ' 


82  Of  the  twofold  Man  \  the  Old  and  New  Adam.        Part  I. 

only  Dark,  for  there  could  be  no  Light  5  for  the  Light  fubfills  merely  in  the  Meeknefs: 
fo  there  can  alfo  be  no  fliining  fire,  except  it  has  meek  fubftantiality. 

73.  Therefore  it  is  known  to  US,  that  God  has  turned  the  heavenly  fubftantiality 
into  water,  which  was  done  ISaturally. 

74.  When  God  the  Father  moved  himfclf,  and  the  Devil  fell,  who  would  be  a  Fire- 
Lord  over  the  Meeknefs,  then  there  was  fiich  a  Bolt  thruft  in  before  his  poijbned  Ma- 
lignity ;  fo  that  now  he  is  God's  Ape  or  Mimic,  and  not  Lord,  a  raver  and  fulfiller  in 
the  Anger-fource  or  quality. 

75.  '1  herefore  feeing  wc  know  this,  that  wc  are  environed  with  the  Anger,  we  fhould 
have  a  care  of  ourfelves,  and  not  fo  (lightly  and  meanly  Efteem  ourfclves ;  for  we  arc 
not  only  from  this  world,  but  alfo,  in  like  manner,  from  the  divine  IForld,  which  ftantls 
hidden  in  this  world,  and  is  near  vs. 

76.  We  can  live  and  be  in  Three  W^orlds  at  once,  if  we  fprout  forth  with  the 
virgin-like  Image  out  of  the  Evil   life, 

77.  For  we  live  in  the  firft  Principle,  in  the  fire-world  in  the  fire,  as  to  the  Effe»- 
tial-foul,  viz.  as  to  the  fire-fource  or  quality  in  the  Center  of  Nature  of  Eternity. 

78.  And  then  with  a  right  pure  Virgin  Image,  we  live  in  the  Light-flaming  Paradifi- 
cal  world,  though  in  the  place  of  this  world  the  fame  is- not  tnanifcß,  yet  in  the  Virgin- 
Image  in  the  Holy  Spirit,  and  in  the  word  that  dwells  in  the  virgin-like  Image,  it  l?e>- 
eomes  known. 

79.  And  then.  Thirdly,  with  the  Old  Adam,  we  live  in  this  corrupted  fickly  World 
'  I  Pet.  5.  S.  with  the  Devil  in  his  kindled  Sicknefs  or  Longing  :  Therefore  it  is  laid,  *  Be  "watckful, 

or  circumfpect. 
J- Matth.  ic.        So.  ChrilUliith,  ^  Be  ßmple  as  Boves,  and  fuhtle  as  Serpents,  take  heed  to  your  felves, 
'  '.  81.  In  God's  Kingdom  we  need  no  fubtlety,  we  are  only   Children  in  the  bofom  of 

the  Mother ;  but  in  this  World  we  muft  be  watchful,  or  circumfpeft,  or  look  to  our- 
felves. 

82.  W"e  carry  the  noble  Treafure  in  an  earthly  Veflel  -,  it  Is  foon  effeiHred  to  lofe  God, 
and  the  Kingdom  of  Heaven,  which  after  this  time  is  no  more  to  be  attained. 

83.  W^e  are  here  in  the  foil  and  in  the  feed  :  We  ftand  here  in  the  growing,  if  it  falls 
out  that  theiVtf/it  be  once  broken,  yet  the  root  is  there  ftill,  fo  that  another  ftalk  may 
grow. 

84.  Here  the  Door  of  Grace  {lands  open  to  Man  ;  there  Is  no  Sinner  fo  great,  but  if 
he  converts,  he  may  be  regenerated,  or  new-born  out  of  the  evil  malignity. 

85.  But  whofoever  7f.-.',W/)' and  o^_///;w/c/>' calls  his  root  into  the  Devil's  mi,-e,  and   as 
*  Noct.          ^o  i^is  growing  or  iprouting  out  again,  defpairs  or  *  reiblves  againfl:  it ;  who  will  help 

him,  that  will  not  himfelf  be  helped  ?   Alfo  God  will  not  have  him,  ivho  himlelf  TC/V/not. 
80".  But  if  in  his   will  he  converts  to  God,  then  God  will  have  him  ;  for  he  who 

•a:flleth  in  God's  A.nger,  him  will  God^s  Anger  have  -,  but  he  who  willetb  in  t!ie  Love, 

him  will  God's  Lcve  have. 
••  icorr..  6.  it.       87.  }''aul  faith,  '  To  whom  yen  give  yourfehes  as  Servants  in  Obedience  •,  either  ofßn  to 

Death,  or  of  the  Obedience  of  God  to  Right eoufuefs  :  His  fcrvanis  ye  are. 
»  z  Co.-.  2. 16.       88.  The  wicked  is  to  God  an  acceptable  '  favour  in  the  ^'nger,  and  the  Holy  or  Saint 

is  ün  acceptable  /irij«r  in  his  Love. 

89.  But  can  a  Man  make  of  himfelf  what  he  will  ?   He  has  both  before  him  the  Fire 

and  the  Light.    Will  he  be  an  Angel  in  the  Light  ?  then  God's  Spirit  in  Chrift  hdpeib 
»Engtlfzhaar.  ^;;„  /^  i]^g  Society  of  the  Angehcal "  Choir.  , 

'  Nf.ie,  yc  fjQ_  '  But  will  he  be  a  Devil  in  Fire  ?  then  God's  Anger  and  fierce  wrarh  hdps  him,  and 

ahn-r  r'^'-e-      fltav/s  him  into  the  Ahyfs  to  the  Devil  :  He  gets.fcus.  ^-Jfandunt,  which  he  iiae  a  Longing 
*;1L  *  "       or  Lufl  unto.  Li'.'i  i.  :ii ..  illi  v 


Chap.  13.   Of  the  twofold  Man ;  the  Old  and  New  Adam.  8  J 

91.  But  if  he  hreah  the  firft  Longing  or  Luft,  and  enters  into  another,  then  he  get« 
anotlier"  Afcendanty  but  the  firft  hangs  exceedingly  to  him,  it  wills  continually  to  have  *  Or  mlr.d, 
him  again.  jnciinition.ui 

92.  Therefore  muft  the  noble  Grain  often  ftand  in  great  pinchings,  it  muft  fufTcr  it-  P'°P''ff";''- 
felf  to  be  pricked  with  'Thorns,  for  '  the  Serpent  continually  ßings  the  Woman's  feed,  viz.  the  *  ^'^'^-  y  'i 
Virgin-child  in  the  Heel;  the  fting  of  the  Serpent  flicks  in  the  Old  Adani,  it  continually 

(tings  the  Virgin-child  in  the  Mother's  Body  or  *  JVomb,  in  the  Heel.  •  Not;. 

9  j.  Therefore  the  life  in  this  world  is  with  us  poor  captive  Men  a  valley  of  Mifcry, 
full  of  Anguilh,  Crofles,  Cares,  forrow  and  troubles :  \Vc  are  here  ftrangc  Guefts,  and 
are  in  the  Path  of  our  Pilgrimage. 

94.  We  muft  wander  through  great  difmal  wild  defart  Corners,  and  are  environed 

with  evil  Beafts,  with  Adders,  Serpents,  Wolves,  and  very  horrible  Beafts,  and  the  j  »toß  t  ^'off- 
evil  Beafi  we  carry  in  our  Bofom. 

95.  Our  fair  little  Virgin  ftands  in  that  evil  defart  Den  or  Stable  of  Beafts,  as  a 
lodging. 

96.  But  we  know  and  fay  this  with  good  ground,  that  when  the  Noble  Twig  or  Branch 
grows  and  becomes  ftrong,  then  in  that  Man  the  Old  Adam  muft  be  Servant,  muft  go 
behind,  and  often  do  what  it  ivills  not :  He  muft  often  fuffcr  the  Crofs,  Scorn,  Reproach, 
and  Death,  and  that  he  does  not  willingly. 

'  97.  But  the  Virgin-like  Image  in  Chrift  fubdues  him,  for  it  will  readily  and  with 
Joy  follow  after  Chrift  its  Bridegroom,  and  be  conformable  to  him  in  the  Crofs  and  Tri- 
bttlatioii. 

9S.  And  we  may  well  fay  this  alfo,  that  indeed  none  becomes  crowned  with  the  Vir- 
gin-like *^  Cröw»,  which  the  Woman,  in  the  Revelation  of  John,  wears  with  Twelve  Stars,  '  Rci-.  j^.  r, 
viz.  with  the  fix  Spirits  of  Nature  heavenly,  and  with  the  fix  Spirits  Earthly,  unlefa  he 
ftands  in  the  ftreams  of  the  Dragon,  and  flies  along  into  ^gypt,  viz.  under  the  Crofs  in 
the  Plagues  of  ^^^Igypt. 

99.  *  He  muft  '"  bear  Chriß's  Crofs,  and  put  on  Chriß's  Thorny  Cro-x-n,  fußer  himfelf  to  *  Note. 
he  mocked,  abufed  and  fcorned,  if  he  will  put  on  Chrift's  and  the  Virgin's  Crown  ;  he  muft  *  Luke  14. 
firft  bear  the  Thorny  Crown,  if  he  will  put  on  iht  Heavenly.  '7- 

100.  We  prefent  to  the  enlightened  ftill  a  fecret  Arcanum  to  be  known,  that  when  the 
Pearl  becomes  fown,  he  then/7;y?  puts  on  the  Crown  in  the  Holy  Ternary,  with  very 
great  Joy  and  Honour  before  God's  Angels  and  all  *  holy  Virgins,  and  there  is  very  great  *  Ncte. 
Joy  therein. 

10 1.  'Qui  that  Crown  hideth  itfelfzgzm;  forinthat  Place  God  becomes  Man  ;  How 
then  can  there  be  but  great  Joy  ? 

102.  The  Old  Adam  dances  for  Company,  but  as  an  Afs  after  the  Harp;  but  ths 
Crown  is  laid  by  in  the  Incarnation. 

103.  Wilt  thou  now  be  a  Conqueror?  then  thou  muft  in  the  footfteps  of  Qhri^  fight 
with  the  Old  Afs,  alfo  againft  the  Devil. 

104.  If  thou  overcomeft,  and  wilt  be  acknowledged  and  received  for  a  vidorious 
Child  of  God,  then  will  the  IVotnan's  Crown  with  the  Twelve  Stars  be  fet  upon  thee, 
thou  ftialt  wear  that,  till  the  Virgin  be  born  out  of  the  Woman  out  of  thy  Death,  or 

with  thy  Death,  that  fliall  put  on  the  f  Threefold  Crown  of  the  great  Honour  and  Glor)'  in  +  ^'off  • 
the  Holy  Ternary. 

105.  For  while  the  Virgin-like  Image  hes  yet  ftiut  up  in  the  Old  Adam,  it  attains  »i?/ 
the  Angel's  Crown,  for  it  ftands  yet  in  great  danger  and  hazard. 

106.  But  when  it  is  born,  with  the  dying  of  the  Old  Adam,  and  crept  forth  out  of 

the  hiifk  or  ftiell,  then  it  is  an  Jfigel,  and  can  pcrifh  *  no  more^  and  then  the  right  Crown,  *  ^'°'^' 
laid  by  wherein  God  became  Man,  will  be  fet  upon  it. 

*   Li2 


/ 


84.  Wherein  Regeneration  Conßßs,  Part  I. 

Or  Eufi^n.  J07.  But  It  retains  the  Crown  of  Twelve  Stars  alfo  for  an  eternal  ■■  Mark,  for  ic  ihall 
not  be  forgotten  in  Eternity,  that  God  in  the  Earthly  Woman  has  again  unfliut  the  Vir- 
ginity, and  is  become  Man. 

108.  The  fix  Earthly  Marks  fliall  ftand  for  an  Etcrna.\  fFonder,  and  be  an  Eternal 
Song  of  Praife,  that  God  has  delivered  us  out  of  Neceflity  and  Death. 

109.  And  the  fix  heavenly  Marks  fhall  be  our  Crown  and  Honour  or  Glory,  that  wc 
with  the  Heavenly  have  overcome  the  Earthly. 

no.  Thus  Ihallthe  Marks  of  Viftory  remain  ftanding  in  Eternity,  in  which  it  (hall  be 
known,  what  God  has  had  to  do  with  the  Humanity,  and  how  Man  is  the  greateß  PFen- 
der  in  Heaven,  at  which  the  Angels  highly  rejoice. 

The  Fourteenth  Chapter. 

Of  the  New  Regeneration  :  Lz  what  SubflaJice^  EJfence  and 
Property,  the  New  Regeneration-,  viz.  the  Virgin-child ßafids, 
while  it  jet  flicks  in  the  Old  Adam. 

I.  /«"^^^TJKjiC^  E  E  I N G  we  fwim  in  this  mijeralk  Sea,  in  this  Earthly  flefii  and  blood, 
^^  k.?^  and  are  come  to  be  of  an  Earthly  Source  or  Qiiality,  wherein  we  lie  (hue 
5J(  s  O  up  in  the  dimnefsin  the^//w»zfr/ÄO-,  therefore  let  not  the  noble  Mind 
^IME        «rll     ctzit  to  fearch  concerning  its  true  native  Country,  into  which  it  is  to 

^^^^^^  2.  It  continually  faith,  m^ereis  thy  God,  or  when  fhall  it  come  to 
i  i-jjg  j^g„  pafs  that  I  may  fee  the  Countenance  of  God  .?  IVhere  is  my  '  noble  Pearl  ?  JVhcre  is  the 
Man.  Virgin's  Child  ?  I  fee  it  not  yet.    How  is  it  with  me,  that  I  am  fo  anxious  about  that 

which  yet  1  cannot  fee  ? 

3.  I  find  indeed  the  great  longing  and  defire  after  it ;  but  cannot  fee  where  my  heart 
might  reft. 

4.  I  am  yet  continually  as  a  Woman,  which  would  fain  bring  forth  :  How  fain  would 
I  fee  my  fruit  which  is  promifed  me  from  my  God. 

k  Pfal.  19.  2.  5-  There  is  a  continual  longing  for  the  Birth  :  ''  One  day  calkth  another,  the  Morning 
to  the  Evening,  aiid  the  Night  to  the  Day  again,  and  hopes  in  the  Abftinence  for  the  time 
■when  once  the  clear  Morning  Star  will  arife,  which  will  give  reft  to  the  Mind. 

6.  And  it  is  with  it  as  with  a  Woman  that  labours  for  the  Birth,  that  continually  Icfei 
fct  the  difcovery,  and  waits  for  it  with  longing  and  groaning. 

7.  Thus,  my  beloved  Children  of  God,  it  goes  with  us :  We  fuppofe  that  we  asc  far 
off  from  it ;  yet  thus  weßand  in  the  Birth  :  We  generate  thus  in  great  Groaning  and 
Anguifh,  and  know  not  the  Seed  which  we  generate,  for  it  lies  7?;^// ?//>. 

8.  We  generate  not  as  to  this  V/orld  -,  how  ftiall  we  then  fee  the  fruit  with  the  Eyes 
of  this  World  ?  Neither  does  the  fruit  belong  to  this  World. 

9.  But  feeing  we  have  attained  the  true  knowledge  of  this  Matter,  not  as  to  the  outward 
Man,  but  as  to  the  Inward,  therefore  we  will  pourtray  it  in  ■ä.ßmihtude  for  the  Reader's 
fake,  and  for  our  refre(hment. 

io.  If  we  would  confider    ourfelves,  how  wc  ^xtTiJccfcU,  with  z'T'.voJold  Mind^ 


chap.  14'  Wherein  Regeneration  Co?^ßßs,  85 

Thoughts,  Senfes  and  fFill,  we  cannot  better  come  to  the  knowledge  thereof,  than  'by 
confidcring  the  Creature  or  Creation. 

1 1.  We  lee  a  rude  Stone  lying  on  the  Ground,  and  in  many  of  them  there  is  the  Wß 
Gold,  and  we  fee  plainly  how  the  Gold  glifters  in  the  Stone,  but  the  Stone  is  inanimale^ 
and  knows  not  that  it  has  fuch  noble  precious  Gold  in  it. 

12.  So  alfo  we  :  We  are  Earthly  Sulphur,  but  we  have  a  Heavenly  Sulphur  in  the 
Earthly,  wherein  each  is  its  own  by  itlelt. 

13.  Indeed,  during  this  life-time,  they  are  one  among  another,  but  they  qualify  or 
operate  not  together,  one  with  the  other,  the  one  is  the  *  Container  and  dwelling- houfe  •  Now. 
of  the  other. 

14.  As  we  fee  in  Gold,  that  the  mde  drofly  Stone  is  not  the  Gold,  but  is  only  its 
receptacle  that  contains  it  -,  alio  its  rude  droßinels  does  not  afford  the  Gold,  but  the  'Tine- 
turafolis,  or  Tinftureof  Svl  affords  it  in  the  rude  Stone. 

1 5.  But  the  rude  Stone  is  the  Mother,  and  Sol  is  the  Father  •,  for  Sol  impregnates  the 
rude  Stone,  becaufe  it  has  the  Center  of  Nature,  out  of  which  Sol  has  its  Original. 

16.  If  we  would  goon  into  the  Center,  we  would  let  it  down,  but  feeing  it  is  fuffici- 
ently  explained  in  the  other  writings,  we  let  it  alone  here. 

1  7.  But  fo  it  is  alfo  with  Men,  the  Earthly  Man  is  fignified  by  the  rude  drolTy  Stone  : 
Sol  fignifies  the  Word  which  became  Man,  which  impregnates  the  corrupted  perifhed 
Man. 

18.  The  caufe  is  this:  The  corrupted  perifhed  Man  is  indeed  Earthly,  he  hath  the 
Eternal  Center  of  Nature,  he  longs  after  God's, '  Sol^  for  in  his  Creation  God's  Sol  was  '  ^Vo.'d,  or 
taken  along  to  his  Stibfiance.  '^^^  ^^*c. 

1  9.  But  now  the  rude  Stone  has  overgrown  the  Gold,  and  has  fwallowed  it  up  into  ^'^^^'j  Qold'^* 
itfelt,  fo  that  the  Gold  is  intermixed  with  the  rude  drofly  Sulphur,  and  cannot  efcape  the 

rude  Sulphur,  unlefs  it  be  cleanfed  in  the  fire,  lb  that  the  rude  droffinefs  be  melted  away, 
and  then  5^/ remains  alone. 

2  0.  Underftand  this,  of  dying  and  confuming  ;  therein  the  rude  drofly  Earthly  Flefli 
is  melted  away,  and  then  the  Virgin-like  fpiritual  flelh  remains  alone. 

2 1.  Underlland  us  right,  what  we  mean  :  We  fpeak  the  precious  and  fublime  Truth, 
as  we  know  and  underftand  it. 

22.  The  new  Man  is  not  only  a  Spirit,  he  is  even  Flefh  and  Blood,  as  the  Gold  in 
the  Stone  is  not  only  Spirit,  it  has  a  Body,  but  not  fuch  a  one  as  the  rude  droffy  Stone  is, 
bur  a  Body  which  fubfifts  in  the  Center  of  Nature  in  the  Fire. 

23.  Whole  Body  the  Fire  cannot  confu me,  and  that  becaufe  the  Gold  has  another 
Principle. 

24.  Doft  thou  know  this,  thou  Earthly  Man  ?  No  ;  it  juftiy  remains  mute  in  filence, 
for  the  Earth  is  not  "worthy  of  the  Gold,  though  indeed  it  carries  it,  and  alfo  generates  it. 

25.  So  alfo  the  Earthly  Man  is  not  worthy  of  the  Jewel,  v;hich  he  carries  ;  and  though 
indeed  he  helps  to  generate  it,  yet  he  is  but  dark  or  duiky  Earth,  in  refpeÄ  of  the  Vir- 
gin Child  born  of  God. 

26.  And  as  the  Gold  has  a  true  Body,  which  lies  hidden  and  captive  in  the  rude  drolly^ 
Stone,  fo  alfo  the  Virgin-like  linäiire  in  the  Earthly  Man  has  a  true  real  Heavenly  divine 
Body  in  Flefh  and  Blood. 

27.  But  not  in  fuch  Fleih  and  Blood  as  the  Earthly :  It  can  fubfift  in  the  Fire,  it 
goes  through  Stone  and  Wood,  and  is  not  apprehended,  as  the  Gold  preffes  through  the 
rude  Stone  and  breaks  it  not,  neither  does  it  break  or  deftroy  itfelf. 

28.  Thus  it  is  nlfo  with  the  Earthly  Man  ;  when  he  conceives  the  Word  of  Life  which 
became  Man  in  Chrifi,  then  he  conceives  it  in  the  perifhed  Sulphur  of  his  Flefh  and 
Blood,   in  the  Virgin  like  Center  which  was  Ihut  up  in  Death,  wherein  Adam  was  a  Vir, 


86  Wherein  Regener atioii  Conßfls.  Part  I. 

gin-likc  Image,  wherein  the  wild  Earth  involved  his  Gold  of  the  clear  divine  Subftantin- 
Uty,  lb  that  the  heavenly  nuill  iland  in  Death  in  the  Center  oi  the  Fire,  in  that  very 
Center. 

ig.  And  in  that  very  Center  the  Word  of  Life  moved  itfelf,  which  became  Man  in 
M^ry,  and  therein  the  Subftantiality,  fhut  up  in  Death,  attained  a  living  Tincture. 
.  3^-   ^nd  then,  the  noble  Gold,  Wz.  the  heavenly  Subftantiality  in   Death,   began  to 

Note.  fprout  forth,  and  had  vißantly  in  itfelf  xht  Holy  Spirit  in  the  Word  of  Life,  which  '  there 

proceeds  from  the  Father  and  the  Son,  and  makes  the  Wifdom,  viz.  the  heavenly  Vir- 
gin, as  a  Lookjng-Glafs  of  the  exprefs  Image  of  the  Deity,  as  a  pure  Sulphur  for  itfeif, 
a  pure  Flefh  and  Blood  v;herein  it  dwells. 

31.  Not  Hardily  EH'cnce,  but  divine  EfTence,  cut  of  the  heavenly  Subftantiality. 

•  Note,  John       3,.  1  hjs  is  -  the  true  real  Heß} and  Blood  of  Chriji  -,  for  it  grows  in  Chrift's  Spirit  in  the 
'''  '■■^-  Word  of  Life,  which  became  Man,  which  broke,  or  deftroyed  Death,  wherein  the  divine 

Tindure  fprouted  again,   and  generated  Subßame  out  of  itfelf. 

33.  For  all  is  generated  and  proceeded  out  of  God's  defiring  ;  but  if  God  he  a  fire  and 
alfo  a  Lights  then  it  is  fufficiently  knowable  to  us,  out  of  what  every  thing  is  proceeded. 

34.  Yet  we  cannot  by  any  means  fay  otherwife,  then  that  out  of  the  good  and  richly 
amiable.  Good  is  proceeded. 

•  Note.  '^^.  For  a  good  defiring  will  conceives  in  its  *  Imagination  its  like;  it  makes  that 

through  the  hunger  of  its  defiring,  like  itfelf, 
■  Or  ionged.        2^.  Thus  it  is  capable  of  being  known  by  us,  that  feeing  the  Deity  has "  pleafcd  to  have  a 
Looking-Glafs,  an  Inuge  of  its  like;  that  the  divine  longing  Pleafure,  or  Placet,  would 
ailo  in  its  impregnating  have  the  good  and  moft  lovely  to  be  generated  in  its  defirous 
Will,  a  right  Similitude  according  to  the  Good,  according  to  the  clear  bright  Deity. 

2J.  But  that  the  Earthly  has  intermixed  itfelf  therewith,  that  is  the  fault  of  the  de/i- 
rous  Anger,  viz.  of  the  Fire,  the  fault  of  the  Devil,  who  with  his  Imagination  kindled  it. 

•  Note.  38.  Thus  alfo  it  is  highly  known  to  us,  that  God  *  ivould  not  forfike  his  own,  his 

ver)'  beß  and  loveliell  of  all,  whicli  he  created  to  his  likenefs,  into  a  Creaturely  Sul- 
ßance. 

^().  He  rather  became  himfelf  fuch  a  one  as  he  had  created,  that  he  might  generate 
or  bring  torth  the  perifhed  or  corrupted  out  of  perdition  or  corruption  again,  and  put  or 
change  it  into  the  beft,  wherein  he  might  eternally  dwell. 

40.  And  we  fay  with  good  ground,  that  God  himfelf  dwells  truly  fubßßing'm  the  New 
Man.  not  through  a  Glimpfe  or  a  ftrange  Glance  or  Appearance,  but  Subftantiahty,  yec 
in  his  own  Principle. 

41.  The  outvjard  Man  touches  or  apprehends  him  not. 

t  Note.  42.  Alfo  the  Flefti  and  Blood  of  the  New  Man  f  is  not  God :  It  is  heavenly  Subftanti- 

ality ;  God  is  Spirit :  God  does  not  perifli  or  corrupt,  though  plainly  the  Subftance  pe- 
rifties  or  corrupts :  Thus  God  remains  in  himfelf. 

4^.  He  requires  no  going  away,  for  he  ufis  alfo  no  going  or  entering  in. 

44.  But  he  manifefts  himfelf  in  Flefti  and  Blood  ;  it  is  his  longing  pleafure  to  pofTefs 
a  fimilitude. 

45.  And  thus,  if  we  rightly  know  ourfelves,  and  go  according  to  it,  we  then  find 
that  Man,  undcrftand  th^ivhole  Man,  is  a  right  fimilitude  of,  or  according  to  God. 

46.  For  according  to  the  Earthly  IJfe  and  Body,  he  is  of,  or  from  this  U'erld  ;  and 
according  to  the  Virgin-like  Life  and  Body,  he  is  from  heaven. 

47.  I- or  the  Virgin-like  Eflence  has  heavenly  1"in&.\ivt.,  and  makes  heavenly  Flefti,  in 
which  God  dvcel'.s. 

48.  As  the  Gold  in  the  Stone  has  another  I'in^lure  than  the  rude  drofly  Stone,  and 
th^c  very  Tindure  has  another  Body  :  Every  Body  comes  to  be  out  of  its  own  Tindure. 


Chap.  1 4.  TVherem  Regentration  Conßßs.  Sf 

49.  As  therefore  we  know  that  the  Earth  is  become  generated  from  the  fierce  Wrath 
out  of  the  Center  of  the  barß  aftringent  heilr/Jj  Fire,  ijiz.  of  the  cold  Fire,  out  of  the 
Sulphur  of  the  ilern  fcverity  in  the  Anguidi  to  Fire,  as  is  mentioned  in  the  Book  of  the 
Three  Principles. 

50.  Thus  alfo  a  good  Corpus,  or  Body,  comes  out  of  a  Good  F.flence,  for  the  EfTence 

*  makes  the  Life,  and  yetitfclf  is  not  the  Life  :  Tiie  Life  arifcs  in  the  Principle  as  in  *  ^'<"« 
the  Fire,  be  it  in  the  cold  or  in  the  hot,  or  in   the  light  Fire,  each  is  a  Principle  of  its 
own,  and  yet  is  not  jeparated. 

51.  Thus  we  will  now  with  good  ground  of  Truth  fpeak  and  fay,  concerning  the 
Humanicy,  with  clear,  plain,  and  unvailed  Words,  not  from  Suppofition  or  Opinion, 
but  from  our  own  true  Knowledge  in  the  illumination  given  us  from  God. 

52.  Firft,  that  the  New  regenerate  Man,  which  lies  bidden  in  the  Old,  as  the  Gold 
in  the  Stone,  has  a  heavenly  '1  infture,  and  has  divine  heavenly  flefh  and  blood  on  it. 

5j.  And  that  the  Spirit  of  that  Flelh  is  no  ftrangc  Spirit,  but  its  ozvn,  generated  out 
of  its  own  ElTence. 

54.  Secondly,  And  then  we  alfo  clearly  know  and  fay,  that  the  Word  which  in  Mary 
became  Man,  is  the  firll  ground  to  the  beginning  Tiniiure  in  the  Sulphur,  and  plainly 
know,  that  Chrift's  Spirit  which  fills  Heaven  in  all  Places,  dwells  \n  that  very  Tincture. 

c,c^.  Thirdly,  We  manifeftly  know  that  this  heavenly  Flefliis  Chrift's  Flelh,  in  which 
the  Holy  Trinity  dwells  undivided, 

56.  Fourthly,  We  clearly  know,  that  it  is  poffible  that  that  very  flelh  and  blood,  in  the 
time  of  the  Old  Adam,  can  through  Imagination  become /»fr//^fi  or  corrupted  again, 
as  came  to  pafs  in  Adam. 

ßy.  Fifthly,  We  fay  that  \.ht  Deity,  in  the  perilhing  or  corrupting,  does  not  depart,  or 
go  away  ;  alio  is  touched  with  no  Evil. 

55.  For  that  which  lofes  the  Love  of  God,  that  falls  home  to  the  Anger  ;  what  falls 
out  from  the  Light,  that  catches  the  fire  ;  and  the  Spirit  of  God  remains  to  itfelfun- 
perilhed,  or  uncorrupt. 

c,!^.  Sixthly,  That  the  poffibility  to  the  New  Birth  is  in  all  Men,  elfe  God  were  di- 
vided, and  not  in  one  Place  as  he  is  in  another. 

60.  And  herein  we  exactly  know  that  Man  is  drazvn  by  the  Fire  and  the  Light  •,  to 
which  he  inclines  with  the  Beam  of  the  Balance,  into  that  he  falls ;  and  yet  he  may  in 
his  life-time  raife  up  the  Tongue  of  his  Angle  or  Beam  aloft  again. 

61.  Alfo,  that  the  holy  clear  Deity  willeth  no  Evil,  it  alio  willeth  no  Devil,  it  has  de- 
fircd  none,  much  lefs  to  have  any  Man  be  in  Hell  in  the  Anger  of  God. 

62.  But  feeing  there  is  no  Ligiit  without  Fire,  therefore  it  is  fufficiently  known  to  us, 
how  the  Devil  has  through  Imagination  gazed  or  reflected  himfelf  on  the  Anger-fire  ;  as 
alfo  all  Men  that  will  become  damned,  they  will  not  fuff^er  themfelvcs  to  be  remedied, 
but  they  themfelves  fulfill  the  greedy  Fire-fource  or  quality  -,  they  fufler  themfclves  to  be 
drawn,  ^ndyet  can  ivell  ßand. 

6j.  Seventhly,  We  fay,  that  the  True  Temple,  wherein  the  Holy  Ghoft  preaches,  is 

in  the  New  Birth. 

64.  That  all  is  dead,  crooked,  and  lame,  which  teaches  not  out  of  God's  Spirit- 

6ß.  That  the  Holy  Spirit  mixes  not  itfelf  in  the  found  of  the  mouth  of  the  wicked  : 

That  no  wicked  Man  \%  Chrift's  Shepherd. 

66.  For,  alchough  in  the  Holy,  or  Saints,  the  Clock  comes  to  be  flruck  with,  or  by 
the  voice  of  the  wicked,  it  would  indeed  be  done  by  the  Cry  of  a  Beaft,  if  its  noile  were 
intelligible,   and  did  found  the  moft  precious  Name  of  God. 

67.  For  as  loon  as  the  Name  of  God  is  mentioned,  and  gives  a  found,  then  inftantly 
the  other  found  catches  1:,  v.z.  in  that  place  wherein  it  is  founded,  as  in  the  holy  Soul. 


88  Wherein  Rege?7er'ation  Conßfls.  Part  I. 

68.  But  no  wicked  Perfon  awakens  or  raifcs  up  another  that  is  wicked  out  of  Death, 
for  thzv cannot  be,  they  are  both  in  the  Anger  of  God,  and  he  yet  fliut  tip  in  Death. 

6^.  Had  we  ourfelves  been  able  to  have  rifen  up  out  of  Death,  then  there  had  been  no 
Neceffity  for  God's  heart  to  have  become  Man. 

*  Notf.  70.  Therefore  we  fay  with  certain  ground,  *  that  only  that  very  fVord  which  there  is 

become  Man,  awakens  or  raifes  up  the  poor  finner  out  of  his  Death,  and  generates  him 
to  Repentance,  and  to  a  new  Life.  » 

7 1 .  Therefore  all  Preachers  or  Criers  that  are  wicked,  or  ungodly,  are  not  profitable  in 
•]■  Note,         the  Temple  of  Chrift ;  but  thofe  th.2Lt  have  Chriß's  fpirit,  -f-  they  are  his  Shepherds. 

72.  We  clearly  know  and  fay,  that  all  Teachers  which  give  out  themfelves  for  Chrift's 
Servants,  and  Church  Minifters,  and  that  for  their  5f//yV  and  Hcnonr  {^kt,  andjyf/are 
•unregenerate,  are  the  Antichrift,  and  the  Woman  in  the  Revelation  of  John  upon  the 
Dragon. 

11.  We  fay  that  all  Tyranny  and  felf-ufurped  Power  and  Authority,  wherewith  the 
miferable  are  fqueezed,  opprejjed,  drunk  up,  vexed  and  tormented,  is  that  abominable  hor- 
rible cruel  Beaft,  upon  which  Antichrift  rides. 

*  Note.  74-  We  know  and  fay,  that  the  *  Time  is  near,  and  the  Day  dawns  or  breaks,  wherc- 

*  Rev.  19, 20.  in "  this  evil  Beafly  with  the  IVhore,  ßallgo  into  the  Abyfs. 

Jmen.    Hallelujah.    Amen. 


THE 


THE 


TREATISE 


O  F    T  H  E 

INCARNATION. 

Part  II.  Of  Chrifl's  SufFering,  Dying,  Death,  and  Refur- 
redlion  ;  and  how  we  muft  enter  into  Chrift's  Suffering,  Dying, 
and  Death,  and  arife  with  and  through  him,  out  of  his  Death, 
and  become  conformable  to  his  Image,  and  Hve  eternally  in  him. 

The  Firft  Chapter. 
Of  the  eterfial  Beginning,  a7^d  of  the  eternal  End. 

Reafons  ObjeEiion. 

3'  )^'*'4''*'4''*')^ Utward  Reafon  faith-,  Was  it  not  fufficient  that  God  became  Man 
<*X.,  ,^)@C*>  in  US  ?  for  what  realbn  muft  Chrift  fuffer  and  die  ? 
5  ^'*r^>  *^t  ^*  ^°^^'^  "°^  G°d  tf^^n  thus  introduce  Man  into  Heaven  with 
*^  ^3*  ^  '^^  N^^  Birth  ?  Is  not  God  Omnipoieni  enough  to  do  what  he  will  ? 
^^w''■'*"*'*^rf*t  3-  What  Pleafure  has  God  in  Death  and  dying ;  that  he  has  not 
55C  * '«s  *.*<*-  ^  only  fuffered  his  Son  to  die  on  the  Crofs,  but  that  we  all  muft  die 

4.  If  then  God  has  by  the  dying  of  his  Son  redeemed  us,  and  paid  a  Ranfom  for  us, 
why  then  muft  we  alfo  die  andperifh,  or  be  confumed  ?  Thus  Reafon  runs  on. 

Anfwer. 

5.  To  this  Looking-Glefs  we  will  have  the  Antichrift,  who  calls  himfelf  Chrifc's 
Minifter,  Paftor,  or  Shepherd,  invited  for  a  Gueft  ;  and  all  the  high  Sciiools  or  Uni- 
verfities  of  this  World,  with  their  Difputations  and  Laws  ;  as  alio  all  the  Children  of 
Chrift,  who  bear  Chrift's  Crofs ;  they  ftiall  nil  fee  the  true  Ground. 

6.  Not  with  this  intention,  to  conccmn  any  in  his  Ignorance,  but  for  the  true  Teach- 
ing and  Inftruftion,  that  every  one  might  feek  and /«i^  himfelf. 

7.  For  it  will  be  a  very  earneft  iVIatter,  and  concerns  Man,  it  coßs  Body  and  SoMh 

*  M  m 


90  Of  the  eternal  Beginning^  and  of  the  eternal  End,     Part  II. 

8.  He  ought  not  at  all  to  flight  it ;  for  he  that  has  this  Knowledge  given  him,  he 

*  Note,  has  ■prepared  his  Trumpet ;  *  it  concerns  all  Mankind ;  '  every  one ßould  trim  his  Lamp. 

"  '^^"-  *5-  7-       9.  There  will  be  a  great  Two-fold  King  come  out  of  two  Gates ;  he  is  but  one  only, 

*  Punishment  and  yet  two  -,  he  has  "  Fire  and  Light  j  he  draws  in  both,  on  Earth  and  alio  in  Heaven : 
and  Grace.      J^t  this  be  a  Wonder  to  thee. 

10.  Dear  Children  of  Chrift,  when  we  confider  of  Death,  how  we  muft  go  through 
Death  into  Life,  then  we  find  altogether  another  kind  of  Life,  which  comes  out  of 
Death. 

11.  And  we  find  Inflantly^  why  Chrift  muft  have  died  -,  and  why  we  muft  alfo  die  in 
Chrift's  Death,  and  rife  again  in  him ;  and  with  him,  and  through  him,  enter  into 
God's  Kingdom. 

12.  If  now  we  would  find  this,  we  muft  then  confider  the  eternity  in  the  Ground 
and  Abyfs,  elfe  there  is  no  finding  of  it ;  we  muft  only  find  it  where  it  is. 

13.  For  out  of  the  eternal  Ground  have  we,  with  the  Image  of  God,  our  Original, 
•viz.  with  the  Soul  and  its  Image. 

14.  But  we  are  become  introduced  into  the  Temporary  and  Corruptible,  viz.  into 
the  Source  or  ^ality  thereof. 

*  Extra,  15.  But  now  the  eternity,  viz.  the  Abyfs,  is  a  Liberty  "without  Source  cr  ^ality,  and 
without  or      therefore  we  muft  go  again  into  the  Liberty  through  dying. 

beyond.  ^ß    yet  we  cannot  fay,  that  there  is  no  Life  therein ;    it  is  the  right  Life,  which 

there  fubfifts  eternally  without  Source  or  Quality. 

17.  And  we  give  you  it  in  a  true  real  Similitude  to  meditate  and  confider  of-,  which 

*  Or  apply  in  indeed  is  a  Similitude  according  to  the  Kingdom  of  this  World  ;  but  if  we  ''  take  the 
Th '^^o'^ ^"'*  divine  World  to  it,  or  along  with  it,  then  //  is  the  Suhftance  itfelf. 

°'*^    ''  18.  You  know  that  our  Life  confifts  in  Fire,  for  without  warmth  we  live  not. 

19.  Nov/  the  Fire  has  its  own  Center,  its  own  Maker  in  its  Circle,  or  Circumference 
and  Extent,  viz.  the  feven  Forms  or  Spirits  of  Nature. 

20.  And  yet  only  the  firft  four  Forms  are  acknowledged  and  accounted  to  be 
Nature,  viz.  the  fpringing  Source  or  Quahty,  wherein  the  Fire  becomes  awakened 
and  ftruck  up,  that  there  is  a  Principle  and  Life's  Circle  or  Center  there,  wherein  the 

*  See  the      '  Matter  of  the  burning  makes  itfelf,  in  the  Spirits  or  Forms,  and  is  alfo  continually 
twelfth  Q^ief-  confumed  in  the  Fire. 

non   of   the      21,  And  the  Fire  gives  forth,  out  of  the  Confumptibility,   another  that  is  letter 

ig.joandzz.  ^^^"   ^'^  ^^^'  which  makes  the  Fire. 

22.  For  the  Fire  kills  or  mortifies  and  devours  the  Subftance  which  the  Fire  itfelf 
makes ;  underftand  the  Effential  Fire,  in  the  Forms  to  Fire :  it  confumes  that,  and 
gives  out  of  the  Death  a  much  nobler  and  better,  which  it  cannot  Confume. 

23.  And  that  is  demonftrated  to  you  in  Fire  and  Light  •,  which  is  not  only  the  true 
Similitude,  but  it  is  the  Suhftance  itfelf-,  only  a  Man  is  to  diftinguifti  the  Principles ;  it 
is  indeed  all  a  Fire,  but  diftinguiflies  itfelf  according  to  the  Source  or  ^ality. 

24.  If  we  will  prefent  this  to  be  underftood,  it  is  neceflary  that  we  mention 
the  Fire's  Original;  but  feeing  we  have  elfewhere,  viz.  in  the  Book  of  the  three 
Principles,  and  in  others  defcribed  it  at  large,  with  all  Circumftances,  therefore 
here  we  will  fet  down  a  brief  Defcription,  and  direft  the  Reader  to  the  other  Writings, 
if  fee  would  thoroughly  fearch  out  the  feven  Forms  of  Nature. 

25.  The  Fire  has  efpecially  three  Forms  in  it  to  the  Center  -,  and  the  fourth  Form  is 
the  Fire  itfelf,  and  gives  the  Principle,  viz.  the  Life,  together  with  the  Spirit ;  for 
in  the  firft  three  Forms  there  is  no  right  Spirit,  they  are  only  Effences : 

26.  Yiz.  Firft,  the  harfh  Aftringency,  that  is  the  defirous  "Will ;  that  is  the  firft  and 
chicfeft  Form. 


chap.  I.     Of  the  eternal Beginnmg,  afid  of  ihe  eternal  End.  91 

27.  Secondly,  the  bitter  Stinging,  that  is  the  fecond  Form,  a  Caufe  of  the  ElFcnces. 

28.  Thirdly,  after  that,  the  Anguifli,  viz.  the  Circle  or  Center  of  Life,  the  turning-' 
Wheel,  which  catches  or  apprehends  the  Senfes  or  Thoughts,  viz.  the  bitter  ElTences, 
iri  itfelf,    and  fwallows  them  up  as  it  were  into  Death,  and  gives  fortii  out  of  the 
Anxious  Chamber,  viz,    out  of  Death,    the  Mind,  viz.   another  Center. 

29.  Now  underiland  this,    thus  •,   *  in  the  eternity,  viz.   in  the  Abyfs  without  or  *  Nc«e^ 
beyond  Nature,  is  nothing  but  a  ftilnefs  without  Subftance ;  it  has  alfo  nothing  that 
gives  or  affords  any  thing ;  it  is  an  eternal  Reft,  and  like  Nothing,  an  Abyfs  without 
Beginning  and  End  ;  it  is  alfo  no  Limit,   Circumfcription,  or  Place,  no  feeking,  or 
finding,  nor  any  thing  in  poßbility  there. 

30.  That  Abyfs  is  like  an  '  Eye,  for  it  is  its  own  Looking-GIafs ;   it  has  no  Moving,  ''  AVgc. 
alfo  neither  Light  nor  Darknefs. 

31.  It  is  efpecially  a  *  Magia,   and  it  has  a  Will,  after  which  we  fhould  not  dive  or  •  Note, 
fearch,   for  it  troubles  us. 

32.  With  or  by  this  very  will,  we  underftand  the  Ground  of  the  Deity,  which  is 
of  no  Original,  for  it  apprehends  itfelf  in  itfelf;  concerning  which  we  are  juftly  Mute 
or  Silent,  for  it  is  without  or  beyond  Nature. 

33.  And  feeing  we  are  in  Nature,  we  know  it  not  *  in  eternity,  for  in  the  Will  the  «  Or  to. 
Deity  itfelf  is  All,  and  the  eternal  Original  of  its  own  Spirit,  and  of  all  and  every 
Subftance. 

34.  ''  In  that  very  Will  it  is  Omnipotent  and  Omnifcient  •,  but  in  that  Will  it  is  not  »Note.where- 
called  or  known  to  be  God,   for  it  is   therein   neither  Good  nor  Evil.  in  God  is  Om- 

35.  It  is  a  defiroHS  Will,   which  tliere  is  the  Beginning  and  alfo  the  End ;  for  the  '^P"'^5"?  ''"'^ 
End  makes  alfo  the  Beginning  of  this  Will,  and  the  Beginning  the  End.  Ommfcient. 

iS.  And  thus  we  find  that  all  Subftances  are  (hut  up  in  an  Eye,  AVge,  and  that  is 
as  a  Looking-Glafs,   wherein  the  Will  '  beholdeth  itfelf  what  it  is.  ■  AVge. 

37.  And  in  that  ^  beholding,  it  becomes  defirous  of  that  Subftance  which  itfelf  is.        A  /     /^ 

38.  And  the  deftring  is  a  drawing  in,  and  yet  there  is  nothing  that  can  there  be  ^  ^  ^-^ 
drawn,  but  the  Will  draws  itfelf  in  the  defiring  itfelf,  and  models  it  in  its  defiring,  a'peit. 
for  what  it  is. 

39.  '  That  very  Model  is  the  Looking-Glafs,  wherein  the  Will  fees  what  it  is,  for  it  '  Note,  the 
is  a  Similitude  of  or  according  to  the  willing.  <  Introduüion 

40.  And  we  know  that  very  Looking-Glafs,  wherein  the  Will  fees  or  beholds  itfelf,  ^r/n^  inw 
to  be  the  eternal  Wifdom  of  Ged.  Subltancc 

41.  For  it  is  an  eternal  Firgin  without  Subftance,  and  yet  is  the  Looking-Glafs  of 
all  Subftances,  in  which  all  things  have  been  forefeen  from  eternity  whatfoever  there 
ftiould  or  could  be. 

42.  But  now  alfo  this  Looking-Glafs  is  not  the  feeing  itfelf,  but  the  Will, 
which  is  defirous  •,  that  is  the  outgoing  longing  Pieafure  of  the  Will,  which  goes  forth 
owt  of  the  V/ill,  and  that  is  a  Spirit,  and  makes,  in  the  longing  Pieafure  of  the  defiring, 
the  Looking-Glafs. 

43.  The  Spirit  is  the  Life,  the  Looking-Glafs  is  the  Manifeftation  or  Revelation  of 
the  Life,  elfe  the  Spirit  would  not  know  itfelf;  for  the  Looking-Glafs,  viz.  th« 
Wifdom,  is  its  ground  and  retainer  or /'rf/^rt;<rr. 

44.  It  is  the  Invention,  or  that  which  is  found  by  the  Spirit,  where  the  Spirit  finds 
itfelf  in  the  Wifdom. 

45.  The  Wifdom  without  the  Spirit,  is  no  Subßance ;  and  the  Spirit  without  the 
Wifdom,  is  not  manifeft  to  itfelf;  and  one  without  the  other  were  an  Abyfs. 

46.  Thus  the  "  W'ifdom,  viz.  the  Looking-Glafs  of  the  Spirit  of  the  Deity,  is,  ".^'ot^..  t'^e 

for  or  as  to  itfelf.  Mute,  Inanimate,  or  Silent,  and  is  the  Deity's,  vix,  the  Spirit's  ^^^[>io'"'^'f 
„.,.,'..',,,            '                    '  ''  ^  Body  oJ  tae 

Bedy,  wherein  the  Spirit  dwells.  Spiiit. 

»  M  m  2  ^ 


^2  Of  the  Holy  Tri?nty,  Part  II. 

47.  It  is  a  Virgin-like  Matrix,  wherein  the  Spirit  opens  itfelf,  and  is  the  fubftan- 
»  Formed  or  tiality  of  God,  viz.  a  holy  divine  Sulphur^  "  apprehended  in  the  Imagination,  of,  from 
Figured,         qj.  5y  x\\q  Spirit  of  the  Ahyfs  of  eternity. 

•  Note,  what  48.  "  And  this  Looking-Glafs,  or  Sulphur,  is  the  eternal  firft  Beginning,  and  the 
^,  and  b,  are,  eternal  firft  End,  and  is  every  where  like  an  Eye,  AVgc,  wherewith  the  Spirit  fees 
Rev,  1,  8.      ^jj^j  j(  j;  therein,  and  what  it  would  open  or  manifeft. 

49.  This  Looking-Glafs  or  £y^,  AVge,  is  without  Ground  or  Limit,  as  indeed  the 
Spirit  has  no  Ground  but  only  in  this  Eye,  AVgc. 

50.  It  is  every  where  altogether  totally  Entire  undivided^  as  we  know  that  the  Abyfs 
'  Extra.  cannot  be  divided,  for  there  is  nothing  that  there  divides,  there  is  no  moving  ^  without 
<»  Urns  a,:  or  beyond  the  Spirit.  Thus  it  is  knowable  to  us,  what  the  '  eternal  Spirit  in  the 
cuhis.  Tinaura  WifdoiH  is,  and  what  the  eternal  Beginni7tg  and  the  eternal  End  is. 

eß   Sapientire 


Qrnamsntum. 


The  Second  Chapter. 

Hie  true  and  highly-worthy  and  precious  Gate  of  the  Holy  Trinity. 
AVgf,  The  '  Eye  of  the  eter?ial  Life^  or  the  Laßer  of  Life. 

'•■/*"* l*^*^^  ^^  underftand,  that  the  eternal  Beginning  in  the  Abyfs,  is  an  eternal 
'^m  SMf^l«  tX  ^^'^^  ^"  itfelf,   whofe  Original  in  itfelf,  no  Creature ßjall  ever  know. 
4^«r  A  \#>       2-  ^^^  '^^  ^''^  ^°  know,  and  are  given  to  know  in  the  Spirit,  its 
i.*  1ml    jwf  #r  S^^^^'^t   which  it  makes  to  itfelf,  wherein  it  refts. 
<(*#  #*#  #*r       3-  Fo''  a  will  is  Thin  or  Obfcure,  as  it  were  Nothing;  therefore  it  h- 
^v^'^ste'^-ie'   defirous,    it  willeth  to  hefomewhat,  that  it  might  be  Manifeft  in  itfelf. 

4.  For  the  Nothing  caufes  the  willing,  that  it  is  defirous ;  and  the  Defiring  is  an 
Imagination. 

5.  Wherein  the  Will,  in  the  Looking-Glafs  of  Wifdom,  difcovers  itfelf,  and  fo  it 
Imagines  out  of  the  Abyfs  into  itfelf,  and  makes  to  itfelf,  in  the  Imagination,  a  ground 
in  itfelf,  and  Impregnates  itfelf  with  the  Imagination  out  of  the  Wifdom,  viz.  out  of 
the  Virgin-like  Looking-Glafs,  which  there  is  a  Mother  without  Generating,  withoct 


o 
wiUins. 


•  Oi  Spirit.  ^'  The  Impregnation  is  not  performed  in  the  '  Looking-Glafs,  but  in  the  willing, 

in  the  Imagination  of  the  zvilling. 

7.  The  Looking-Glafs  remains  eternally  a  Virgin,  without  generating;  but  the 
Will  becomes  Impregnated  with  the  Glimpfe  of  the  Looking-Glafs. 

8.  For  the  Uill  is  Father,  and  the  Impregnation  in  the  Father,  viz.  in  the  WilS, 
is  Heart,  or  Son  •,  for  it  is  the  Will's,  viz.  the  Fatlier's  Ground,  wherein  the  Spirit  of 
the  willing  ftands  in  the  Ground,  and  out  cf  the  willing  in  the  Ground  goes  forth  into 
the  Virgin-like  Wifdom. 

9.  Thus  the  Imagination  of  the  willing,  viz.  the  Father's,  attrafts  the  Afpecl', 
Form,  or  Reprefent.iiion  of  the  Looking-Glafs,  viz.  the  JVonder  of  the  Power,  Colours, 
and  Virtue,  into  itfelf,  and  ib  becomes  Impregnated  with  the  Glance  of  tlie  Wifdom, 
with  the  Power  and  Virtue  :  This  is  the  Will's,  viz.  the  Father's  Heart,  wherein  the 
Ahyffal  Will  attains  a  Ground  in  itfelf,  through  and  in  the  eternal  Imagination. 

10.  Thus  we  know  the  Father's  Impregnation  to  be  the  Center  of  the  Spirit  of  the 
Eternity,  wherein  the  eternal  Spirit  cojitinually  appreheitds  itfelf. 


Chap.  2.  Of  the  Holy  'trinity,  93 

11.  For  the  Will  Is  the  beginning ;  and  the  moving  or  drawing  into  the  Imagination, 
viz.  to  the  Looking'Glafs  of  Wifdom,  is  the  Eternal  Abyflal  Spirit,  which  arifes  in  the 
"Willing,  and  apprehends  itfclf  in  the  Center  of  the  Heart,  in  the  power  of  the  attraftcd 
Wifdom  ;  and  is  the  Heart's  Life  and  Spirit. 

12.  Now  then,  feeing  the  Eternal  Abyflal  will  in  itfelf  is  as  it  were  inanimate,  mute, 
or  filent,  therefore  that  which  is  apprehended  or  conceived  out  of  the  Wifdom,  which 
is  called  Heart  or  Center,  is  the  word  of  the  willing,  for  it  is  the  found  or  the  power, 
and  is  the  Mouth  of  the  willing  which  manifefts  the  willing. 

i^.  For  the  will,  viz.  the  Father,  fpeaks  with  the  moving  of  the  Spirit  the  Power 
forth  in  the  Looking-Glafs  of  the  Wildom. 

14.  And  with  the  fpeaking  forth  the  Spirit  goes  out  from  the  willing  out  of  the  Word 
of  the  Mouth  of  God,  viz.  out  of  the  Center  of  the  Heart,  forth  into  that  which  is  out- 
fpoken,  viz.  into  the  Virgin-like  Looking-Glals,  and  opens  the  word  of  Life  in  the 
Looking-Glafs  of  Wifdom,  fo  that  the  ■■Threefold  fibfiance  of  the  Deity  in  the  Wifdom  be- 
comes manifeft. 

15.  Thus  we  acknowledge  an  eternal  abyffal  divine  fubftance,  and  therein  Three  Per- 
fons,  whereas  one  is  not  the  other  : 

16.  Viz.  the  Eternal  Will,  which  is  the  Caufe  of  all  and  every  fubftance,  that  is  the 
ßrß  Perfon,  yet  is  not  the  fubftance  itfelf,  but  the  caufe  of  fubftance,  and  i%  free  from 
fubftance,  for  it  is  the  Abyfs. 

1 7.  There  is  nothing  before  it  that  can  give  it,  but  it  gives  itfelf,  of  which  We  have  no 
knowledge. 

18.  It  is  .^//,  and  yet  alfo  thus  but  ONE  only,  in  itfelf  without  fubftance,  a  No- 
thing. 

19.  And  in  this  One  only  willing,  arifes  the  Eternal  Beginning  through  *  Imagination  *  -^^^^ 
or  Defiring. 

20.  And  in  the  Defiring  the  willing  impregnates  itfelf  out  of  the  Eye,,  AVgp,  of  Wif- 
dom, which  with  the  "willing  is  in  like  or  equal  Eternity,  without  ground  and  beginning, 
as  is  mentioned  above. 

21.  That  very  impregnation  is  the  ground  of  the  willing»  and  of  the  fubftance  of  all 
fubftances,  and  is  the  Son  of  the  willing. 

22.  For  the  will  generates  this  Son  from  eternity  in  eternity,  perpetually,  for  it  is  its 

■f-  Heart,  or  its  Word,  viz.  a  found  ox  revelation,  or  manifeftadon  of  the  Abyfs  of  the  |  Note,- 
ftill  Eternity,  and  is  the  Mouth  or  imderflanding  of  the  willing,  and  is  juftly  called  ano- 
/^^?- Perfon  than  the  Father,  for  it  is  the  Father's  reveladonor  manifeftation,  his  ground 
•and  fubftance. 

23.  For  a  Will  is  no  Subftance,  but  the  Imagination  of  the  willing  maketh  Sabfiance.  * 

24.  Thus  the  fecond  Perfon  is  the  fubftance  of  the  Deity,  underftand  the  fubftance  of 
the  Holy  Trinity,  the  mouth  of  the  manifeftation  or  Revelation  of  the  fubftance  of  all 
fubftances,  and  the  power  of  the  life  of  all  and  every  life. 

25.  The  Third  Perfon  is  the  Spirit.,  which  with  the  apprehenfion  of  the  willing  through 
the  imagination  out  of  the  power  of  the  fpeaking,  goes  forth  out  of  the  mouth  of  the 
Father  into  the  Eye,  AVgc,  %-iz.  into  tht  Looking-Glafs  of  Wifdom,  that  is  clearly  free 
from  the  willing,  and  alfo  from  the  Word. 

16.  And  though  indeed  the  Will  out  of  the  Word  gives  it,  yet  it  is  free,,  as  the  Air. 
is  free  from  the  Fire  ;  as  Men  fee  that  the  Air  is  the  Fire's  fpirit  and  Life,  and  yet  is 
another  thing  than  the  Fire,  and  yet  is  given  forth  from  the  Fire. 

27.  And  as  Men  fee  that  the  Air  gives  forth  a  living  and  moving  Heaven,,  which  is 
fhining  and  Moveable,  fo  alfo  is  the  Holy  Spirit,  the  Spirit  and  Life  of  the  Deity,  and 
is  another  Perfon  than  the  Father  and  Son. 


94- 


Of  the  Ahj'jfal  Will  Part  II. 

28.  It  bears  alfo  another  Office,  it  opens  the  Wifdoin  of  God,  [0  that  the  Wanden 
appear;  as  the  Air  opens  all  the  Life  of  this  World,  that  all  live  and  grow. 

29.  Thus  this  is  a  fhort  explanation  of  the  Deity  in  the  Abyfs^  how  God  dwells  in 
himfelf,  and  is  himfelf  the  Center  of  the  Genetr'ix. 

30.  But  now  the  human  Mind  refts  not  fatisfied  with  this  :  It  aflcs  or  enquires  after 
Nature,  after  that  out  of  which  this  World  is  become  born  or  generated,  and  all 
created  :  Therefore  now  the  Text  concerning  the  Principle  follows  further  j  to  which  we 
have  invited  Reafon  for  a  Guefl. 

The  Third  Chapter. 

How  God,  iso'ithout  the  Prmcipk  of  Fire^  would  not  be  manifef- 

ted   or  7'ßvealed :  Alfo  concerning  the  Eternal  Subßa?ice  ;  and 

concer-riinv    the    Abyßal    Will^    together    with  the  very  fevers 
earneß  Gate, 

I .  I'^'J^^^)^"^  E  have  by  this  Defcrlption  fliown  you,  ivhat  the  Deity  without,  or  he- 
}6Cj)l  ^*'  ^X^  yond  Nature  is,  wherein  it  is  to  be  underftood,  that  the  Deity,  as  con- 
}(^  W  «('^  cerning  the  Three  Perfons,  together  with  the  Eternal  Wifdom,  are  free 
^"«i  ST^  ^^^^  Nature,  and  that  the  Deity  has  yet  a  deeper  Ground  than  the 
k  5^55  P""ciple  in  the  Fire. 
*^    '^^    ""^         2.  But  now    the  Deity,    without   the  Prmciple,    were   not,    or 

would  not  be  manifefl. 

3.  And  underftand  the  Deity  without,  or  beyond  the  Principle,  to  be  a  Glimpfe  of  the 
Great  IFoiider,  which  7ione  knows,  nor  can  know  what  ic  is,  wherein  all  Colours,  Power, 
and  Virtue,  appear  in  a  very  terrible  lubftance.  which  yet  feems  like  no  fubftance,  but  a 
terrible  ^f!IurJDEr;AVgc,  or  Eye  of  Wonders ;  fo  that  neither  Fire,  Light,  not  Darknefs, 
may  be  dijcerneä,  but  a  Glimpfe  of  fuch  a  Spirit,  in  a  high,  deep,  blue  green,  and  mixed 
Colour,  wherein  all  Colours  lie,  and  yet  none  may  be  known  from  the  other,  but  refem- 
bles  a  Flaß  which  is  terrible,  whofe  Glimpfe  difturbs  and  confumes  all. 

4.  Thus  we  are  to  know  concerning  the  Eternal  Subftance,  viz.  the  Eternal  Spirit, 
without  the  Fire  and  Light  •,  for  it  is  a  defirous  Will,  which  thus  makes  itfelf  a  Spirit. 

-5.  This  Spirit  is  the  Eternal  Potentiality  of  the  Abyfs,  wherein  the  Abyfs  brings  itfelf 
into  a  Ground,  whence  all  fubllance  rifcs. 

6.  For  every  Form  in  the  Spirit  is  an  Imagination,  a  defirous  Will,  and  defires  to  ma- 
jiifefl;  err  reveal  itfelf. 

7.  EviTV  Form  impregnates  Its  Imagination,  and  every  form  alfo  defires  to  manifefl: 
itfelf;  and  therefore  is  the  Looking-Glafs  of  the  Glimpfe  a  Wonder  of  the  fubftance  of 
all  llibftances,  and  of  the  Wonder  there  is  neither  Number,  Ground,   nor  End. 

8.  It  is  a  mere  Wonder.  v;hofe  comprehenfion  cannot  be  written  ;  for  only  the  foulifh 
Spirit,  which  arifes  out  of  this  Wonder,  that  ahne  underftands  it. 

9.  And  then  vv-c  underftand  liow  this  Abyllal  will  is,  from  Eternity  in  Eternity,  per- 
petually defirous,  v  z.  to  manifeft  itfelf,  and  to  fearch  or  fathom  itfelf,  what  it  is,  to 
bring  the  Wonder  into  a  SublUnce,  and  to  manifeft  itfelf  in  the  Wonders. 


Chap.  3.  Of  the  Ahyffal  Will  ^ 

10.  The  defiring  is  an  Imagination,  wherein  the  willing  draws  Into  itfelf,  and  im- 
pregnates itl'elf,  and  *  overßadows  itfelf  with  the  Imagination^  that  fo  out  of  the  free  »  The  firft 
willing  a  contrary  or  oppofite  will  exifts,  to  be  free  from  the  overfliadowing,  viz.  from  ground  of  the 
the  Darknefs.  daik  world. 

11.  For  that  which  is  drawn  in,  is  the  Darknefs  of  the  free  Willing,  whereas  otherwife, 
without  the  Imagination,  it  would  be  free  :  2'et  alfo  in  itfelf,  without  the  Imagination,  ic 
would  be  a  Nothing. 

12.  Thus  there  arifes  together  in  the  firll  willing  in  the  Defiring,  a  contrary  or  oppofite 
Willing  ;  for  the  defiring  is  drawing  in,  and  the  tirll  Will  is  quiet  or  ftill,  and  in  itfelf 
•without  fubftance. 

13.  But  it  impregnates  itfelf  with  the  defiring,  fo  that  it  is/iJ/of  Subftance,  viz,  of 
the  Wonder  and  Power  which  overßadow  it,  and  make  a  Darknefs  of  it,  or  cut  of  it. 

14.  Whereas  then  in  the  attradled  powers  another  Will  apprehends  itfelf,  to  go  out 
from  the  dark  power  into  the  liberty. 

15.  That  other,  or  fecond  Will,  is  the  Will  of  the  Heart  or  Word  j  for  it  is  a  caufc 
of  the  Principle,   that  the  anxious  Wheel  kindles  the  Fire. 

16.  So  then  it  goes  through  the  Anguifh,  viz.  through  the  Fire^  forth  with  theihining. 
or  lufter  of  the  Light,  viz.  the  Majefty,  wherein  then  the  Subftanceof  the  Holy  Trinity 
becomes  manifeß,  and  conceives  or  affumes  here  the  dear  and  precious  Name  GOD, 

17.  Underftand  this  further  thus:  The  firft  Will,  viz,  God  the  Father,  that  is  and 
remains  Eternally  free  from  the  anxious  fource  or  quality,  as  to  what  the  Willing  in  itfelf 
is  ;  but  its  defiring  becomes  impregnated,  and  in  the  defiring  arifes  Nature^  with  the 
Forms ;  and  Nature  dwells  in  the  Will,  viz.  in  God,  and  the  Will  in  Nature. 

1 8.  And  yet  there  is  no  Mingling,  for  the  Will  is  fo  very  thin,  it  is  as  it  were  a  No- 
thing, and  therefore  it  is  not  apprehenfible  ;  it  is  not  comprehended  by  Nature,  elfe  if 
it  might  be  comprehended,  there  would  in  the  Deity  be  but  ONE  Perfon. 

19.  Ic  is  indeed  the  caufe  of  Nature,  but  yet  it  is,  and  remains  in  Kternity  another 
World,  and  Nature  remains  alfo  another  world  in  itfelf,  for  it  ftands  in  the  power  of  the 
Eflence,  out  of  which  the  Principle  arifes. 

20.  For  the  clear  bright  Deity  in  the  Majefty  ftands  not  in  the  Eflence,  or  in  the  Prin- 
ciple, but  in  the  Liberty  without  or  beyond  Nature. 

21.  But  the  fhining  Light  without,  or  beyond  the  Principle,  makes  the  Incomprehen- 
fihle  or  Abyflal  Deity  manifeft,  it  gives  the  Shining  or  Lufter  of  the  Majefty,  and  yet 

has  it  not  in  itfelf.,  but  it  comprehends  or  conceives  it  out  of  the  Looking-Glafs  of  the 
Virgin-like  Wifdom,  out  of  the  Liberty  of  God. 

22.  For  if  the  Looking-GIafs  of  Wifdom  were  not,  then  could  no  Fire  or  Light  be 
generated,  it  all  takes  its  Original  from  the  Looking-Glafs  oi  the  Deity;  that  is  now  to 
be  underftood  in  this  manner  following. 

23.  Godinhimfelf  is  the  Abyfs,  viz.  the  firft  World,  of  which  no  Creature  knows 

any  thing  at  all,  ""  for  it  ftands  folely  and  alone  with  Spirit  and  Body  in   the  Byfs  or  *  f^'~-  "^ts 
Ground.  •  Creature. 

24.  Thus  alfo  God  himfelf  in  the  Abyfs  would  not  be  manifeft  to  himfclf,  but  his 
Wifdom  is  from  Eternity  become  his  Ground  or  Byfs. 

25.  After  which  therefore  the  Eternal  WiUing  of  the  Abyfs  of  the  Deity  ha^  pleafed 
to  long,  from  whence  the  divine  Imagination  has  exifted,  fo  that  the  Abyfial  Will  of  the 
Deity  has  thus  from  Eternity,  in  the  Imagination,  with  the  power  of  the  Alpeft,  or 
form  of  the  Looking-Glafs  of  Wonders,  impregnated  itfelf. 

26.  Now,  in  this  Impregnation  of  the  Eternal  Original,  are  tzvo  Principles  to  beun=» 
derftood,  -viz.  Firßy  the  Eternal  Darknefs,  out  of  which  the  Eternal  World  originates^ 


96  Of  the  Ahyjfal  mil.  Part  II. 

and  the  Subftantlality  of  the  fierce  wrath  in  the  Darknefs,  wherein  we  underftand  God's 
Jnger  and  the  Abyfs  of  Nature,  and  thus  we  know  and  acknowledge  the  fiery  World  to 
be  the  great  Life. 

27.  And  then  alfo.  Secondly,  we  iinderftand,  Firfl,  How  out  of  the  Fire,  xh.t  Light 
becomes  generated  :  And,  Secondly,  How  between  the  fiery  and  light  World,  Death  is. 

28.  Thirdly,  How  the  Light  fhines  out  of  Death:  And,  Fourthly,  How  the  Light- 
flaming  World  is  another  principle,  fource,  or  quality,  in  icfelf  than  the  Fire-world  ; 
and  yet  neither  is  feparated  from  the  other,  neither  can  the  one  comprehend  the  other. 

29.  Fifthly^  We  underftand  how  the  Light- world //Ä  the  Eternal  Liberty,  %-iz.  the 
firft  Willing,  which  is  called  Father. 

30.  Sixthly,  Thus  we  underftand  alfo  herein  earneßly,  and  fundamentally,  how  that 
Natural \ik,  which  will  dwell  in  the  Light-flatning  world,  muß  go  through  death,  and 
muft  become  generated  or  born  out  of  Death. 

31.  Seventhly,  Yet  we  underftand  or  mean  that  Life  which  originally  arifes  out  of  the 
Darknefs,  viz.  out  of  the  EJfence  of  the  dark  fubftantiality,  viz.  as  the  foul  of  Man, 
which  had  out  of  the  Fire-world  turned  itfclf  into  the  dark  fubft:antiality  in  Adam. 
Eighthly,  Therefore  then  we  fundamentally  and  exaftly  underftand,  why  God,  viz.  the 
Heart  of  God,  is  become  Man. 

32.  And  Ninthly,  Why  he  muft  of  necefllty  die,  and  enter  into  Death,  and  break 
his  Life  in  Death,  and  afterwards  bring  it  through  the  fiery  World  into  the  Light- 
flaming  World.   And  Tenthly,  why  we  muft  thus  follow  him. 

^l-  And  in  the.  Eleventh  Place,  we  underftand  further,  why  many  fouls  remain  and 
continue  in  the  Fire-world,  and  cannot  go  through  Death  into  the  Light-world. 
T-welfthly,  what  Death  is.  And,  in  the  Thirteenth  Place,  alfo  what  the  Soul  is.  This  is 
now  as  follows. 

34.  When  we  confider  what  the  Life  is,  we  find  that  it  efpecially  confifts  in  Three 
Parts,  viz.  Firfi,  in  the  Deftring :  Secondly,  in  the  Mind :  Thirdly,  in  the  Senjei  or 
Thoughts. 

35.  Now,  if  we  fearch  further,  what  that  Is  which  gives  or  affords   that ;  then  we 
^OxVuUanus.  find  the  Center,  viz.  the  ElTential  Wheel,  which  has  the  '■  Fire-fmith  in  icfelf. 

S^-  -^"^  ^he.x\,  if  we  confider  further  whence  that  EiTential  Fire  exifts,  we  find  that 
it  takes  its  original  in  the  Deßring  of  the  YxtvaTX  Abyffal  Willing,  which,  with  the  Defir- 
ing,  makes  to  itfelf  a  Ground. 

37.  For  every  defiring  is  attradlive,  or  harß  and  aftringent,  of  that  which  the  Will 
y  Or  before  ir.  defires,  and  yet  there  is  nothing  ^  for  it  that  it  may  defire,  but  only  itfelf,  that  is  the 

Great  Wonder-Eye,  Cällimöcr^AVgr,  without  limit  and  ground,  wherein  all  lies. 

38.  And  yet  alfo  it  is  a  Nothing,  unlefs  it  be  in  the  defiring  Will  made yc?w/^/K^, 
which  is  done  by  Imagination,  wherein  it  becomes  a  Subftance,  whereas  yet  it  is  a  No- 
thing, for  it  is  only  an  overfhadowing  of  the  Free-willing. 

39.  Which  fubftance  overfhadows  the  Liberty,  viz.  the  thin  unfearchable  Willing, 
fo  that  two  Worlds  come  to  be  :  Firß,  One  which  in  itfelf  is  incomprchenfible  and  incon- 
ceivable, an  Abyfs  and  Eternal  Liberty  :  And,  Secondly,  one  which  comprehends,  and 
makes  itlelf  a  Darknefs. 

40.  And  yet  neither  is  feparated  from  tiie  other,  only  this  is  the  difi^erence  or  diftinc- 
»  John  T.  5.  tion,  that  ^  the  Darkneß  cannot  comprehend  the  Liberty,  for  ^it  is  too  thin,  and  dwells 
•  l^fie  Liber-  ^i^q  jpj  j^f^if^  ^g  ^\[■^^  ^1,^  Darknefs  dwells  in  itfelf. 

V- 

'The  very  Earmß  Gate. 

4  J.  Here  now  we  underftand,  Firß,  how  the   Father's  fecond  Will,  which  in  the 
a  Look- 


Chap.  3.  Of  th  Ahygal  Will,  9; 

Looking-Glafs  of  Wifdom  he  fl^arpens  to  his  Hearths  Center^  becomes  impregnated  with 
the  fubftantiality  in  the  Father's  Imagination. 

42.  And  Secondly,  That  the  fame  impregnation,  in  refpeflofthe  Hbcrty  of  the  firft 
Will,  which  is  called  Father,  is  a  Darknefs :  And  Thirdly,  How  in  the  Darknefs,  or  Sub- 
ftantiality,  all  Powers,  Colours  and  Virtues,  lie  in  the  Imagination ;  moreover,  all 
Wonders. 

43.  And  Fourthly,  We  underftand  how  the  Powers,  Wonders  and  Virtues,  muß  be 
manifefted  through  the  Fire,  viz.  in  the  Principle,  wherein  all  pafles  into  its  ElTence,  for 
in  the  Principle  the  EfTence  originally  arifes. 

44.  And  fifthly.  We  underltand  very  earneftly  and  exaftly,  that  in  the  Principle, 
before  the  Fire  arifes,  there  is  a  dying,  viz.  the  great  anguilh  Life. 

45.  Which  yet  is  no  dying,  but  a  harfli  aftringent,  Hern,  dying  fource  or  quality,  out 
of  which  the  great  and  ftrong  Life  arifes,  viz.  the  Fire-life  :  And  Sixthly^  then  out  of 
the  deadened  quality,  the  Light-life,  with  the  power  of  the  Love. 

46.  Which  Light-life,  with  the  Love,  dwells  in  the  Eternal  Liberty,  viz.  in  the  firfl 
willing,  which  is  called  Father;  for  that  the  Father,  in  his  own  WiUing,  which  is  him- 
felf,  eeßres,  and  nothing  more. 

47.  That  now  underltand  thus :  You  fee  and  know  that  there  is  no  Light  without  Fire, 
and  there  is  no  Fire  without  t;i.e  earneft  fource  or  quality,  which  fource  or  quality  is  like 
a  Lying,  and  the  Subftantiaiity  out  of  which  the  Fire  burns  muft  thus  alfo  die,  and  be 
confumed. 

48.  Out  of  the  confumingconfifts  two  great  Principles  of  two  great  Lives  :  One  in  the 
fovu"ce  or  quality,  which  is  called  Fire  ;  and  one  out  of  the  vanquifhed  quality,  viz.  oat 
of  the  Death,  which  is  called  Light,  which  is  immaterial  and  without  fource  or  quality, 
and  yet  has  all  fource  or  qualities  in  it,  but  not  the  fource  of  the  fierce  wrath. 

49.  For  the  fierce  wrath  remains  in  Death,  and  the  Light-life  grows  out  of  the  Dying 
as  a  fair  b!o0bm  out  of  the  Earth,  and  is  no  more  apprehended  by  the  dying. 

50.  Thus  then  you  fee  how  the  Light  dwells  in  the  Fire,  and  the  fire  cannot  move 
jt ;  and  befides  that,  there  is  nothing  that  can  move  the  Lig'.it,  for  it  is  like  the  Eternal 
Liberty,  and  dv/el!s  in  the  Liberty. 

51.  Here  you  underftand  how  the  Son  is  another  Perfon  than  the  Father,  for  he  is  the 
Lighc-woridj  and  yet  dwells  in  the  Father,  and  the  Father  generates  him  in  his  ivilling, 

and  he  is  riglitly  the  Father's  Love,  alfo  ''  Wonder,  Council,  and  Power.  *  Ifa.  9.  6. 

52.  For  the  Father  generates  him  in  his  Imagination  in  himfelf,  and  brings  him 
through  his  own  fire,  viz.  through  the  Principle,  forth  through  Death,  fo  that  the  Son 
makes,  and  is  another  World,  viz.  another  Principle  in  the  Father,  than  the  Fire- world 
in  the  darknefs  is. 

53.  1  hus  you  underftand  alfo,  how  the  Father's  Eternal  Spirit  divides  itfelf  into 
Three  Worlds.  The  Firß  is  the  Exit  out  of  the  Imagination  of  the  firft  willing  of  the 
Abyfs,  which  Is  called  Father,  In  which  with  the  outgoing  it  opens  the  Wifdom,  and 
dwells  in  the  Wifdom,  and  wears  it  upon  itfelf,  as  its  Garment  of  the  Great  Wonders. 

54.  Secondly,  It  Is  the  Caufe  of  the  drawlng-in  of  the  Subftantiaiity  of  the  darknefs, 
viz.  of  the  other  world,  and  is  the  caufe  and  the  fpirit  to  the  original  of  the  Eflential  Fire  i 
it  is  itfelf  the  fource  or  quality  in  the  AnguiQi  of  the  Principle,  and  alio  of  the  fiery  world, 
viz.  of  the  Great  Life. 

55.  And  then,  Thirdly,  It  is  Itfelf  alfo,  that  which  the  power  in  the  dying  of  the  Prin- 
ciple bringerh  forth  out  of  the  Fire,  wherein  the  Power  out  of  the  Auguifti,  out  of  the 
Joying,  levers  itfelf  from  the  Dying,  goes  into  the  Liberty,  dwells  In  the  Liberty,  and 
makes  the  Li^ht  world,  and  fo  it  is  the  flame  of  the  Love  in  the  Light  world. 

*  Nn 


98  Of  two  Worlds  one  in  another.  Part  II. 

«  Matth.  28        56.  Here  in  this  place  arifes  the  dear  \  Name  of  God^  of  the  Father^  of  the  Son^  and  of 
'9-  the  Holy  Spirit. 

*  /Vs.  the  57.  For  in  the  Fire- world  ''  //  is  not  called  the  Holy  Spirit  or  God,  but  God's  Anger, 

eternal  Spirit  God's  fierce  wrath,  wherein,  as  to  this,  God  calls  himfelf  ß  co^tfuming  Fire. 
of  the  Father.       ^g^  ^^^^  -^^  ^j^^  Light- world,  viz.  in  the  Son  of  God,  it  is  the  flame  of  Love,  and  the 
power  of  the  Holy  divine  Life,  wherein  it  is  called  God  the  Holy  Spirit. 

59.  And  in  the  Light- world  is  called  the  Wonder,  Council,  and  Power  of  the  Deity^ 
■which  the  Holy  Spirit  opens,  for  it  is  the  Life  therein. 

60.  And  it  is  altogether  as  far  as  our  Heart  and  Mind  or  Thought  can  reach  :  No- 
thing but  only  thefe  Three  IVorlds,  it  ALL  ftandeth  therein  : 

61.  Viz.  Firil,  There  is  the  Eternal  Liberty,  and  therein  the  light,  with  the  power 
in  the  Looking- Glafs  of  Wifdom,  which  is  called  God  the  Father,  Son,  and  Holy 
Spirit. 

62.  Secondly,  There  is  the  dark  Subftantiaüty  in  the  Imagination,  In  the  harfh  aftringent 
defirous  Willing,  the  impregnation  of  the  defiring,  wherein  all  ftands  in  the  Darknefs, 
•siz.  in  the  anxious  death. 

63.  Thirdly,  There  is  the  fiery  World,  viz.  the  firft  Principle,  which  ftandeth  in  the 
AnguilTi,  viz.  the  great  flrong  omnipotent  Life,  wherein  the  Light-world  dwells,  but 
iJnapprehended  by  the  Fire. 

The  Fourth  Chapter. 

Of  the  Principle   a?id  the  Original  of  the   Fire-'world ;    and  of 
the  Center  of  Nature:  And  how  the  Light  fevers  itfelf  from 
the  Fire ;   fo    that  from   Eternity   in  Eternity ^    two  Worlds 
are  one  in  another. 

I.  ^®GS®@^E  will  not  write  in  a  mute  or  dumb  manner,  fo  as  not  to  be  underftoodj 
5g)*******(«5  but  demonftratively  with  good  Evidence  :  We  perceive  and  know, 
^*  *"@     that  every  Life  does  originate  itfelf  out  of  the  Anguifh.,  as  in  Venom 

®*    W    *p3     pj,  poifon,  which  is  a  dying,  and  yet  is  alfo  the  Life  itfelf;  as  it  is 
^*******@     plainly  to  be  perceived  m  Men,   and  all  Creatures. 
lt«L®©^®J1^         ^'  without  the  Anguifh,  or  Pcifon,  there  is  no  Life,   as  is 

^  very  well  to  be  feen  in  all  Creatures,  efpecially  in  Man,  which  exifts 

in  Three  Principles. 

3.  As  Firß,  One  in  the  Fire,  v;herein  the  Great  Life  ftandeth,  to  which  a  dying 
Poifon,  viz.  the  Gall,  belongs,  which  Poifon  makes  the  Anguifh- chamber-,  wherein 
the  Fire-life  originally  arifes. 

4.  And  Secondly,  Out  of  the  Fire-life,  the  fecond  Principle,  viz.  the  Light-life,  out 
of  which  the  noble  Mind,  with  the  Senfes  or  ThotightSy  exifts,  v/herein  we  bear  and  under- 
ftand  our  noble  Image  ;  for  the  Fire- life  in  the  Heart  originally  arifes  from  the  Death  of 

«  The  Call  is  the  '  Gall. 

the  dying  5.  Thirdly,  We  underftand  tlie  Third  Principle  in  the  other  Anguifli-chamber,  viz. 

fmrce.orq^ua-  ;„  the  Stcmcch  orEntrails,  whereiiuo  we  ftuff  the  four  Elements,  with  the  conftellation 

'^'  oi  Jjhum,  where  then  the  ctlier  AnguüTi- chamber,  viz.  the  third_  Center,  is,  wz.  tlie 


Chap.  4.  Of  two  Worlds  one  in  another.  99 

Kingdom  of  this  World,  a  Houfc  of  Stinky  and  evil  Source  or  Qualities,  wherein  the 
third  Life,  viz.  the  Starry  and  Elementary  Life,  becomes  generated,  and  through  thc- 
«utivafd  Body  governs  with  the  Reafon  of  the  third  Principle. 

6.  Now  we  underftand  very  well,  that  in  the  Heart,  ^jiz.  in  the  Center,  there  (Lmds 
amthcr  World  hidden,  which  is  incompreheiifible  to  the  Lloufe  of  theftarry  and  elemen- 
tary füurce  or  quality,  for  the  Heart  fighs  or  fants  after  that  World. 

7.  And  the  Spirit  which  becomes  generated  out  of  the  death  of  the  Heart's  Poifon, 
fojfejfes  that  other  World,  for  it  is  free  from  the  Poifon  which  kindles  the  Fire,  and  yet 
dwells  in  the  Fire  of  the  Heart. 

8.  But  *  tvith  its  Imagination  it  conceives  or  comprehends  the  other  world  of  the  Li-  *^  Note. 
berty,  in  the  Imagination,    and  dwells  in  the   Liberty,  without  or  beyond  the   Fire- 
fource  or  quality  ;  but  that  only  fo  far,  as  it  brings  or  bears  a  longing  pleafure  to,  or  into 
God. 

9.  Now  then,  feeing  there  is  fuch  a  Threefold  dominion  in  Man,  fure  it  is  much  more 
fo  -xaithout  or  beyond  Man  ;  for  if  it  was  not,  it  could  not  pofTibly  have  come  into  Man, 
for  where  there  is  nothing,  there  alfo  nothing  comss  to  be  ;  but  if  ibmething  comes  to 
be,  it  comes  out  ofthat  which  is  there ;  Every  Imagination  models  only  its  like  in  itfelf, 
and  manifefts  itfelf  in  the  Similitude. 

10.  Seeing  then  that  the  -f-  Subllance  of  all  Subftances  is  an  eternal  Wonder  in  Three  t  Note 
Principles,  therefore  it  brings  alfo  forth  only  Wonders,  every  Principle  according  to  its 
Property,  and  every  Property  again  out  of  its  Imagination,  whereby  we  know  that  the 
Eternal  is  a  mere  Wonder. 

11.  Therefore  now  we  are  to  think  upon  thefe  Wonders,  and  to  confider  the  kind  and 
property  of  the  Eternal  Genetrix,  for  there  can  be  no  property,  unlefs  it  has  a  Mother 
that  gives  or  affords  it. 

12.  Therefore  we  underfland  now,  Firß,  in  this  great  Wonder  of  all  Wonders,  which 
is  God  and  the  Eternity,  together  with  Nature,  efpecially  /even  Mothers,  out  of  which 
the  Subftance  of  all  Subftances  originally  arifes ;  and  yet  they  are  all  feven  but  o««  only 
Subftance,  none  of  them  is  the  firft  or  the  laft,  they  are  all  feven  alike  eternal  without 
beginning,  their  beginning  is  the  opening  of  the  Wonders  of  the  ONE  only  eternal 
Willing,  v/hich  is  called  God  the  Father. 

13.  And  then.  Secondly,  the  y?w«  Wonders  could  not  be  manifefted  or  revealed,  if 
the  ONE  only  Eternal  Will,  which  is  called  Father,  was  not  defirous. 

14.  But  if  it  is  defirous,  then  it  is  an  imagining  in  itfelf ^  and  is  a  longing  Pleafure  to 
find  itfelf. 

15.  And  it  finds  itfelf  alfo  in  the  Imagination  ;  it  finds  efpecially  ^  Three  Forms  in  [  Seven- 
Itfelf,  whereof  none  is  the  other,  and  alfo  none  is  without  the  other,  but  every  one  ge- 
nerates the  other  -,  and  if  the  one  was  not,  the  other  would  not  be  ;  but  the  Will  remains 

an  eternal  Nothing  without  Subftance,  alfo  without  fhining  or  htßer. 

16.  So  now,  if  the  Will  is  defirous,  it  is  an  attraction  of  that  which  is  in  the  Imagi- 
nation, wherein  yet  there  is  nothing,  and  fo  it  draws  itfelf,  and  impregnates  itfelf  in  the  . 
Imagination,  and  not  in  the  Willing,  for  the  Will  is  as  thin  as  Nothing. 

1 7.  But  now  every  defiring  is  harfii  or  aftringcnt,  for  it  is  its  property,  and  that  is  the 
firft  Mother. 

18.  And  the  attraftion  of  the  Willing  in  the  defiring,  is  the  other,  or  fecond  Mother ; 
f(y  thefe  are  two  forms  which  are  contrary  or  oppofite  one  to  the  other,  for  the  Will  is 
quiet  or/z7/  as  a  Nothing,  and  it  is  harfh  or  aftringent,  like  a  ftill  Death,  and  the  attrac- 
tion is  its  ftirring  or  roujing. 

19.  And  that  the  ftill  Will  in  the  harfti  aftringency  w«ko/ endure,  and  thereupon 
draws  in  itfelf  much  more  vehemently,  and  yet  does  but  only  Iharpen  its  own  Willing 

*  N  n  2 


100  Of  two  Worlds  om  in  another.  Part  11. 

in  the  drawing,  and  will  with  its  ftern  nttraBion  fliut  in  and  retain  the  attradlion  ;  and 
in  fuch  a  manner  it  does  but  only  awaken  or  raife  it  up. 

20.  The  harder  the  harlh  aftringency  contradts  itlelf  to  hold  the  Sting,  the  greater 
only  is  the  Sting,  the  raging,  and  the  breaking  ;  for  the  Sting  will  not  fuffer  itfelf  to- 
be  fubdued,  and  yet  is  io  ftrongly  held  by  its  Mother,  that  it  cannot  get  away. 

21.  It  will  be  above,  and  the  Mother  beneath,  for  the  harfli  aftringency  draws 
into  itfelf,  and  makes  itfelf  hard ;  and  it  is  a  finking  downwards,  and  malces  in  the 
Sulphur  the  Phiir\  and  in  the  Mercurius  the  Sul. 

22.  And  the  Sting  maketh,  in  the  Sal,  Phur,  or  makes  to  itfelf  further  the  bitter 
Form,  viz.  the  fVce,  an  Enmity  in  the  Aftringent  Harfhnefs,  and  wills  continually  to 
force  itfelf  forth  out  of  the  Aftringency,  but  yet  camot. 

23.  Thus  one  climbs  upwards,  and  the  other  tends  downwards,  and  foif  it  cannot, 
'Rota.  Cen- If  becomes  winding  as  a  ^  Wheel,  and  wheels  itfelf  continually  inwards  into  itfelf  j. 
U^"ura;',S^e-  ^^^^  "-'^'^  "°^   '^  "-^^  ^^"''^  Form,  from  whence  the  EJJence  originally  arifeth,  and  the 

4rum  Omnium,  ^f^onder  of  Multiplicity  without  Number  and  Ground. 

24.  In  this  Wheel,  underftand  the  Wonder  or  Power,  which  the  Will,^  underftand' 
the  firft  Abyflal  will  out  of  the  Looking-Glafs  of  the  Abyfs,  draws  into  itfelf  to  its^ 
Center  or  Heart,  that  is  here  the  will  of  the  Power  and  Wonder. 

25.  In  this  Wheel  of  the  great  Anguifh,  originally  arifes  the  otlier  or  fecond  Will, 
viz.  the  Son's  Will,  to  go  forth  out  of  the  Anguifh  into  the  ftili  Liberty  of  the  firft 
Abyflal  wilUng. 

0.6.  For  the  Wheel  maketh  Mature  •,  for  fo  Nature  originally  arifes  •,  it  is  the  Center 
and  the  breaking  of  the  ftill  Eternity,  that  kills  the  Nothing,  but  it  makes  the  great 
Life. 

27.  But  that  we  fpeak  of  killing,  it  is  to  be  underftood  in  this  manner:  i,t  is  no 
killing,  but  it  is  the  perceptibility. 

28.  For  the  Life,  before  the  Fire,  is  Mute  or  Silent  or  Inanimate,  and  without 
feeling ;  it  is  only  a  Hunger  after  the  Life,  as  the  Material  World  is  only  a  Hun- 
ger after  the  Life,  and  in  its  Hunger  fo  very  eagerly  or  ftrongly  labours  after  the 
Principle,  that  it  may  reach  the  Fire ;  wherein  then  the  Life  of  this  World  originally 
arifes. 

29.  And  it  cannot  be  otherwife,  unlefs  it  breaks  the  firft  Matrix,  viz.  the  harfh 
Aftringent  defiring ;  this  is  the  Wheel  of  the  firft  three  Forms,  viz.  harfii  Aftrin- 
gency ;  and  the  drawing  of  the  harfti  Aftringency  makes  the  Anguifti,  and  Subftance 
of  the  Source  or  Quality. 

30.  For  it  is  a  terrifying  in  itfelf-,  in  that  itfiiould  be  fo,  that  the  Nothing  fhould 
come  into  -perceptibility ;  for  that  is  the  Poifon-fource  or  Qiiality,  whence  t\\.^  fierce 
Wrath,  and  all  Evil,  Malignity  or  Malice,  originally  arifes,  and  yet  is  the  riglit 
Original  of  the  perceptible  Life. 

ji.  The  Life  finds  itfelf  thus,  viz.  in  the  Anguifti  Source  or  Quality;  as  we  fee 
it  in  all  Creatures,  that  the  Life  takes  its  Original  in  the  ßifled  Blood,  in  the  An- 
guifti -,  both  the  crcaturely  Life,  and  alfo  the  ejfential  Life ;  as  in  ftinking  Dung  in 
iCcr.  15.36.  jj^g  rottennefs,  where,  in  the  ^  dying  of  the  Corn  or  Grain,  the  great  Life  fprings  up. 
32.  Whereas  yet,  in  the  Effence,  no  dying  is  underftood,  but  an  Anguiftiing  Source 
or  Quality,  wherein  the  Mother  muft  fpring  forth  ;  which  is  a  mute  or  filent  or  inani- 
mate Subftantiality,  as  is  to  be  perceived  in  Corn,  where  the  eflential  Life  grows  out 
of  the  Corruption. 

3^.  In  like  manner,  it  is  held  with  the  Center  of  Nature-,    the  Anguifti-fource  or 
'    A  Quality  is  the  right  Center,   and  makes  the  '  I'riangle  in  Nature. 

'  34.  And  the  Fire-flaft^  viz.  the  fourth  Form  of  Nature,  makes  of  the  Triangle 

4 


Chap.  4.  Of  two  tVorlds  one  in  another,  lot 

a  ^  Crofs;  for  there  is  the  Principle,  and  it  becomes  fevered  into  two  Worlds,  of  two  k    JL, 
Principles,  viz.  into  a  t-'jjofold  Source  or  ^lality   and   Life  :    one  Source  abides  or         ^ 
remains,   and  is  the  Fire  or  Anguilh-lifc  ;   the  other,  or  fecond  Source,    exifts  in  the 
breaking  or  corrupting  of  the  Anguifh,    which  underlland  as  follows. 

■^^.  The  firß  Form  of  the  Subftantiality,  viz.  the  harfh  Aftringency  in  the  deftrous 
inconceivable  or  impalpable  willing,  muft  give  itfelf  wholly  up  to  the  Anguifh,  Source 
or  Quality  in  the  Wheel  of  Nature,  for  the  Sting  is  too  ftrong-,  thus  the  harfli 
Aftringency  finks  down  as  a  Death,  and  yet  is  no  Death,  but  a  dying  Source  or  ^ality. 

36.  For  the  Sting  becomes  Lord,  and  changes  the  harfli  Aftringency  into  its  Pro- 
perty, viz.  into  a  raging  Flafti,  into  an  Anguilli,  Source  or  Quality,  which  from 
the  Sting  and  the  harfli  Aftringency  is  bitter  \  as  is  the  kind  and  manner  of  Poifon. 

37.  For  the  Poifon  or  the  dying  has  efpecially  three  Forms,  viz.  harfti  Aftringency, 
Bitternefs,  and  Anguifh  ;  it  makes  itfelf  thus  in  itfelf,  and  has  no  Maker,  but  only  the 
ftrong  Will  in  the  great  Life  in  the  Fire. 

38.  Underftand  us  right  thus  :  the  Abyfs  has  no  Life  ;  but  in  fuch  a  Property  the 
great  eternal  Life  becomes  generated  ;  the  Abyfs  has  no  Mobility  or  Feeling. 

39.  Thus  the  Mobility  or  Feeling  generates  itfelf;  and  thus  the  Nothing  finds  itfelf 

in  the  eternal  IVilling ;  whole  *  ground  we  know  not,  alfo  fliould  not  fearch,  for  it  *  Note, 
troubles  or  difturbs  us. 

40.  And  yet  this  is  only  an  eflential  Life  without  underftanding,  like  the  Earth, 
and  the  Death  or  dying,  wherein  really  there  is  a  Source  or  Quality  in  itfelf,  but  in 
the  Darknefs  without  Underftanding  •,  for  the  harfh  Aftringent  Anguifli  draws  into 
itfelf,  and  that  which  is  drawn  in  makes  Darknefs,  fo  that  the  Anguifli  Uihflands  in 
the  Darknefs. 

41.  For  every  Subftance  is  in  itfelf  dark,  unlefs  it  has  the  Light*s  Tin^ure  in  itfelf. 

42.  For  thus  the  'TinHure  is  a  Liberty  or  Freedom  from  the  Darknefs,  and  is  not 
comprehended  by  the  Anguifli  Source,  or  Quality,  for  it  is  in  the  Light- World  •,  and 
though  indeed  it  ßicks  in  the  Subftantiality,  viz.  in  a  dark  Body,  yet  is  out  of  the 
Subftance  of  the  Light- World,  where  no  '  Comprehenfion  is.  '  SJegrifi'e. 

43.  We  have  mentioned  above,  Firfi,  concerning  the  Looking-Glafs  of  the  Wif- 
dom  of  the  Wonder  of  all  Subftances  \  and  Secondly,  concerning  the  Ternary  or  Num- 
ber Three  of  the  Subftance  of  all  Subftances  -,  how  they  Originally  arife  out  of  one 
only  willing,  which  is  called  the  Father  of  aU  Subftances. 

,     44.  And  'Thirdly,  how  it  creates  another  will  in  itfelf;  to  manifeft  or  find  itfelf  in 
^elf ;  or  as  you  may  fay,  to  find  what  and  how  it  is. 

45.  And  then.  Fourthly,  how  that  fecond  re-created  Magic-will  to  find  itfelf,  is  its 
Heart  and  own  Seat  of  Poffeflion. 

46.  And  Fifthly,  how  the  firft  abyflal  Will  Impregnates  itfelf  with  the  Imagina- 
tion itfelf,  out  of  the  Looking-Glal's  of  the  Wonder,  which  in  the  Light-World  is 
called  the  Wifdom. 

47.  And  then.  Sixthly,  as  we  have  mentioned,  how  that  firft  abyfi!al  Will,  together 
■with  the  Impregnation,  and  alfo  the  Looking-Glafs  of  the  Wonder  or  Wifdom,  in  fuch 
a  Property,  before  the  Principle  of  Fire,  is  710  divine  Subftance  rightly  called,  but 
much  rather  a  Myflery  of  the  Wonder  of  all  Subftances. 

48.  Which  Myftery  takes  its  Partition  in  the  Fire,  into  infinite  endlefs  Parts  or 
Subftances,  and  yet  remains  alfo  but  ONE  Subftance. 

49.  Thus  we  give  you  now  further  to  underftand  concerning  the  other  or  fecond 
Will,  which  the  firft  Will  in  its  Imagination,  or  Impregnation,  creates,  which  is  the  great 
Myftery,  Alyjlerium  ALignutn,  v,'h.cve\n  the  firft  Will,  which  is  called  Father,  feeks,/;/^J, 
and  feels  itfelf,  as  a  Light  in  the  Heart :  How  that  very  other,  or  fecond  Will,  is  the 


10  2  Of  t'wo  Worlds  om  in  another.  Part  II. 

*  Kote.         *  Mother  of  the  Gcnctri:<,  in  tlie  attrafled  impregnation,  imprefled  or  conceived  in  the 

Imagination. 

50.  It  is  that  which  caufes  originally  the  (even  Forms  of  Nature  ;  and  it  is  alfo  that 
which  caufes  the  Angui(h-v/heel,  -viz.  the  harfli  aitringency  ;  it  is  aUb  that  which  in  the 

*  Heb,  z.  14.  Anguifli  goes  forth  through  Death  into  the  Liberty,  vvliich  breaks  or  äeßrcys  '"  deaih,  and 

gives  or  afford;  the  Life,  which  kindles  the  Pire,  and  in  fire  takes  the  Glance  of  the 
Majefty  into  itfelf,  and  in  the  L.ighc  of  the  Majeily  dwells  in  the  fire,  unapprehended 
by  the  Fire,  as  one  cliat  feels  nothing  which  died  away  from  the  Iburce  or  quality,  and 
brings  another  fouice  or  Qiiality  irito  itfelf,  which  feels  not,  nor  finds  tlie  firlt  from 
which  it  has  died  away. 

51.  And  that  we  may.  briefly,  and  yet  fundamentally  and  properly,  or  exaHly,  di- 
ftinguifli  the  fire's  Original,  know,  that  vve  perceive  in  the  Deep,  opened  to  us  out  of 
God's  Grace,  that  the  fire  in  its  Original  ftands  in  two  Caufes. 

52.  The  j?/y/ caufe  is  the  Vv'illing-i'pirit  of  the  Heart,  underftanJ  the  Father's  iStT«?.'?^ 
will,  viz.  the  Son's  property. 

*  Materia  5-3 '  ^^^^  t]\eSccond  Caufc  is  the  ''Matter  of  the  willing,  tv's.  of  the  wonders  of  the  Wheel 

of  the  Efiential  Life,  viz.  the  Anguilh-chamber. 
n-^Q^  8  22.       54-  '^^'^  angiiilh  fighs  or  "groans  after  the  willing  of  the  Liberty,  and  the  will  longs 
or  groans  after  the  Manifellation  or  Revelation  ;    for  the  willing  cannot  in  the  ftill  li- 
berty,  in  itfelf,  manifeft  or  reveal  itfelf,  '•joithout  the  Hffential  fire,  which  in  the  anguilh, 
viz.  in  the  dying,  comes  to  the  Manifeflation  or  Revelation,  and  to  the  Great  Lite. 
CjCj.  Thus  the  will  is  in  the  dark  Anguifh,  and  the  Anguifh  is  the  darknefs  itfelf. 

*  I^)te.  56.  Now  tlien  feeing  the  anguilh  thus  vehemently  *  groans  or  pants  after  the  willing  of 

the  Liberty,  fo  it  conceives  or  receives  the  willing  of  the  Liberty  as  a  flaOi,  as  a  great 

Crack,  as  when  a  Man  pours  water  into  the  Fire. 

Cij.  And  here  the  right  dying  is  Efiefted ;   for  the  very  fierce  wrathful  dark  angiiißi 

fhrieks  or  trembles  before  the  flalh,  viz.  the  darknefs  before  the  light ;  for  the  darknefs 

is  killed  and  vanquhhed,  and  the  Terror  or  Crack  is  a  Crack  of  great  Joy. 

58.  There  the  harfli  aftringent  fierce  wrathful  Poifon  finks  down  into  Death,  and  be- 

•comes  impotent  or  weak,  for  it  lofes  the  Sting,  and  yet  is  no  Death ;  but  thus  the  nglit 

life  of  the  feeling  and  panting  comes  to  be  kindled. 
t  Note.  59'  I'Oi"  t^l^s  is  juft  as  if  a  Man  did  ftrike  f  Steel  and  a  Stone  together  -,    for  they 

are  two  Great  hungers  of  the  willing  after  the  fubftantiality,  and  of  the  fubftantiality 

after  the  Life. 

60.  The  will  gives  or  affords  Life  •,   and  the  fubftantiality  gives  or  affords  the  Ma* 

nifeftation  or  Revelation  of  the  Life  ;    as  fire  burns  out  of  a  Candle,  fo  burns  the  will 

of  the  Effcntial  fubftantiality. 
r  Notf,  Fire        61  '  The  will  is  not  the  Light  itfelf,  but  the  Spirit  of  the  Light,  or  of  the  Fire; 
ij  the  Prill-      the  Light  crifes  out  of  the  Effence,  and  the  Effence  again  out  of  the  willing, 
ciple.    The         62.   The  anxious  Efiential  Fire  is  the  Matter  to  the  fhining  Fire  ;    and  the   will 
white  Fire  is    xindles  itfelf  in  the  Effential  Fire,    and  gives  or  affords  the  white  amiable  fire  that 
i,ovc-lir"e*       dwells  in  the  hot  fire  without  feeling. 

6^.  The  will  takes  its  feeling  from  the  fierce  wrath  of  the  Effential  fire  (in  the  fourth 

form)  that  it  is  manifeft  in  itfelf,  and  yet  remains  free  from  the  fierce  wrath  ;  for  the 

iburce  or  quality  becomes  in  the  kindling  changed  into  a  meek  Love-fource  or  quality. 

64.  And  here  the  other  or  fecond  will  receives  its  Name,  Spirit ;  for  out  of  the 
Effential  fire,  it  attains  the  property  of  all  wonders,  alfo  the  right  life  of  the  power  and 
might  over  the  Effential  fire-life  ;  for  from  Nature  it  takes  the  power  into  itfelf,  and 
brings  alfo  the  Liberty  into  itfelf. 

65.  Thus  the  Liberty  is  a  ßillnefs  without  fubftancej  and  fo  the  ftill  Liberty  gives  it- 

'-.  2 


Chap.  4,.  ^Of  two  Worlds  one  in  afiother,  10  J 

felf  into  the  fubftance  of  the  Anguifli,  and  the  Anguifh  receives  that  fame  liberty  with- 
out fource  or  quality,  whence  it  becomes  fo  richly  tiill  of  joy,  that  out  of  the  Anguifh 
Love  comes  to  be. 

66.  For  the  will,  which  had  given  itfelf  into  the  Anguifh,  becomes  thus  delivered  {torn 
the  death  of  the  Anguifh,  and  therefore  it  finds  itfelf  in  the  Liberty,  and  goes  forth  from 
the  fierce  wrath  of  the  Anguifh. 

67.  For  here  death  is  broken  or  deftroyed,  and  yet  remains  a  death  i»  itfelf;  but 
the  Willing- Spirit,  viz.  the  right  holy  Life,  goes  with  the  breaking  open  forth  out  of 
the  Anguifh. 

6S.  And  it  is  now  alfo  a  fire,  but  a  /r^  in  the  Liberty,  and  burns  in  the  Love-fource 
or  quality  ;  as  a  Man  may  fee  this  in  Fire  and  Light,  how  the  EfTential  fire  is  a  burning 
woe  or  pain,  and  the  Light  an  amiable  richly  Joyful  delight  and  habitation,  without 
fcnfible  pain,  fource  or  quality. 

69.  And  yet  it  has  all  Iburces  or  qualities  and  properties  of  fire  in  it,  yet  in  another 
EfTence,  viz.  a  friendly  munificent  well-doing  Eflence  ;  a  right  Glimpfe  of  the  rich 
Kingdom  of  Joy  -,  and  the  fire  a  Glimpfe  of  Terror  ahd  of  Anguifh  ;  and  yet  one 
dwells  ill  the  other,  but  the  one  ßftds  mi  the  other  in  the  Effence. 

70.  Thus  there  are  two  Worlds  one  in  another,  whereof  neither  comprehends  or  ap' 
prebends  the  other  -,  and  nothing  can  go  into  the  Light- world,  but  only  through  Dyings 
and  on  account  of,  or  in  the  Dying,  mull  the  Imagination  ßrfi  lead  the  IVay. 

71.  The  anxious  Will  mufh  '  groan  or  pant  after  the  Liberty  of  the  power  of  the  i  Rom.  S-.  zs* 
Light,   and  totally  give  itfelf  thereinto,  and  with  the  defirous  Imagination  conceive  or 
comprehend  the  power  of  the  Liberry  i  and  thus  the  ftrong  will  goes  through  the  death 

of  the  darknefs,  quite  through  the  EfTential  fire,  and  falls  into  the  Light-world,  and 
dwells  in  the  fire,  without  fource,  pain  or  quality,  in  the  Kingdom  of  Joy :  This  is  the 
Gate  in  Ternarium  SanHum,  into  the  Holy  Ternary ;  and  into  (tBlaubsiT,-  Faith  or  Be' 
lieving  in  the  Holy  Ghofl. 

72.  Dear  Children  of  Man,  here  underfland  the  Fall  of  the  Devil,  who  turned  his 
wtll-fpirit  only  into  the  Efßntial  Frre,  and  thereby  would  needs  domineer  over  the 
Light. 

73.  Underfland  here  alfo  the  Fall  of  Man,  who  turned  his  Imagination  into  the  Ma^ 
le.ial  Efsn'.ial  Subßantiality,  and  is  gone  forth  out  of  the  Light. 

74.  F'or  which  caufe  the  will  of  the  Love  out  of  the  light-world  is  again  entered  into 
the  Material  5'/.'3/?^?.v//.'7/;V3' in  the  humanity,  and  has  again  efpoufed  or  united  itfelf  to 
the  Eflential  fire-lpirit  in  Man,  viz.  of  the  foul,  and.  given' itfelf  into  it,  and  has  intro- 
duced the  fame  quite  through  Death  and  the  Fire,  into  the  Light-world  in  1:ernarium 
Sanolim,  into  the  Holy  Ternary,  viz.  in  the  willing  of  the  Holy  Trinity. 

75.  Let  this  be  a  finding  and  knowing  to  you,  and  defpife  it  not  on  account  of  the 
o-reat  Depth,  which  will  not  be  every  Man's  comprehenfion  i  the  Caufe  is  the  darknefs 

wherein  Man  plunges  himfelf  ' 

76.  Efe  everyone  might  very  well  find  it,  if  the  Earthly  way  was  once  broken  through^ 

and  that  the  Adanriical  evil  malignant  or  malicious  flefh-was  *  not  fo-dearly  loved,  v/hich  is  *  Nojiri 
the  hiadcrance. 


jo^j  Of  the  Prkciple  in  kfelf,  what  it  is*  Part  If, 

The  Fifth  Chapter. 
Of  the  Principle  m  itfilf  'what  it  is, 

I. '^^^5^'*'^^  E  ought  further  to  confider  the  firft /««r  Forms  of  Nature,  and  y* 
^^^    <*^^^  we  fliall  find  what  a  Principle  is. 
-  '\  w  d'y^      ^'  ^^"^  ^^^  ^^  properly  a  Principle,  when  a  thing  becomes  what  ic 
v^V  ii    tf  ^^"^^^  '^^s  before  ;  where  out  of  nothing,  a  fource  or  quality  comes  to 

Z^^y^'^sjyg-S'  be  ;   and  out  of  the  fource  or  quality,  a  right  Ufc  with  underßanding 
^S^t^/fSz^  and  fenfes  or  thoughts.  ..  ;.;,:. 

3.  And  yet  we  know  the  right  Principle  to  be  In  the  fire\  Original, 
in  the  fire-fijurce  or  quality,  which  breaks  the  fubftantiality,  and  alfo  the  darknefs. 

4.  Thus  we  acknowledge  and  underftand,  Firß,  the  Effence  and  Property  of  the  Fire 
for  a  Principle  -,  for  it  makes  and  gives  the  Original  of  Life  and  of  all  mobility,  alfo 
the  ftrong  might  of  the  fierce  wrath. 

5.  Secondly^  We  underftand  and  acknowledge  that  alfo  for  a  Principle,  which,  Firß, 
can  dwell  in  the  fire,  unapprehended  by  the  fire ;  Secondly,  which  can  take  away  the 
might  of  the  fire  -,  and  Thirdly,  can  change  the  fire's  quality  or  fource  into  a  Meek  love  ; 
Fourthly,  which  is  omnipotent  over  all ;  Fifthly,  which  hath  the  underßanäing  to  break 
the  Root  of  the  fire,  and  out  of  the  fire  to  make  Darknefs,  and  a  dry  hunger  and 
thirft,  without  finding  any  eale  or  refrefhment,  as  the  Hellifli  quality  or  fource  is. 

'  Choaked  or      6.  This  is  the  Abyfs  wherein  the  fubftance  is  '  fpoiled  ;   where  death  domineers  with 
made  faint      j^j  fting,  as  a  fpoiled  Poifon. 

with  thirft  and       ^_  Wherein  really  there  is   an  Efiential  Life,   but  it  hates  and  is  at  enmity  with 
hunger.  j^fgif .  where  the  right  fire's  kindling  is  not  attained,  but  only  appears  as  a  flajh  witliout 

blazing. 

8.  And  thus  we  give  you  to  underftand,  that  in  the  Eternal  there  are  no  more 
but  two  Principles,  viz.  one  is  the  burning  or  blazing  fire,  which  comes  to  htfi'led  with 
the  Light ;  the  Light  gives  it  its  property  j  fo  that  out  of  the  burning  fource  or  quality, 
an  high  Kingdom  of  Joy  comes  to  be. 

9.  For  the  Anguifli  attains  the  Liberty,  and  fo  the  burning  fire  continues  only  to 
be  a  caufe  cf  finding  the  Life  and  the  Light  of  the  Majefty. 

10.  The  fire  takes  into  itfelf  the  Light's  property,  w'z.  the  meeknefs,  and  the  light 
takes  into  itfelf  the  fire's  property,  viz.  the  Life,  and  to  find  itfelf;  and  the  fecond  Prin- 
ciple is  underftocd  in  the  Light,  or  to  be  the  Light. 

11.  But  tl;e  Efiential  fubftantiality,  out  of  which  the  Fire  burns,  cojjtinues  Eternally 
V!>                       a  Darknefs,  and  a  fource  or  quality  of  fierce  v/rath,  wherein  the  Devil  dwells. 

12.  As  you  fee  plainly,  that  the  fire  is  another  thing  than  that  out  of  which  the 
fire  burns. 

i'^.  Thus  the  Principle  confifts  in  Hre^  and  not  in  the  EITential  fource  or  quality  of 
the  Sübftan:!;.lity. 

14.  The  Eife'ntial  fource  or  quality  is  the  Center  of  Nauire,  the  Caufe  of  the  Prin- 
ciples-,  bur  it  is  dark,  and  the  fire  fhining. 

15.  And  here  is  rigiitly  Ihown  you  how  the  Ireaking  of  the  fierce  wrath,  1/2.  of 
the  Death,  and  the  Eternal  Liberty  out  of  IS  arurc>  both  together  are  the  Cat4fe  of 
the  fhining. 

16.  For  therefore  is  the  Wonder-fpirit  of  the  Abyfs  defirous,  liz.  that  it  might 
become  fhining ;  and  lUrefcre  it  brings  itfelf  into  fource  or  quality,  that  it  may  per- 
ceive 


'^^, 


% 


Chap.  5.  Of  the  Principle y  what  it  is.  105 

cetve  and  find  Itfelf,  and  that  it  may  manifeft  or  reveal  its  wonder  in  tlie  fource  or  qua- 
lity J  for  without  fource  or  quality  there  can  be  no  manifeftation  or  i-evelation. 

1 7.  Now  underftand  us  further,  thus  :  The  fource  or  quality,  viz.  the  fierce  wrath, 
has  no  right  fubftantiality,  but  the  harfli  fierce  wrath  is  the  fubflantiälity  of  the  ßing, 
wherein  it  fticks  or  ftings. 

18.  And  the  Anguifh,  together  alfo  with  the  fire,  are  or  tnake  alfo  no  right  fub- 
ftantiality, but  only  fach  a  bpirit ;  yet  the  one  muft  be  thicker  than  the  other,  elfc 
there  would  be  no  finding. 

19.  The  harfli  aflringency  makes  thick  and  dark,  and  fo  the  bitter7?/«g-  finds  the  An- 

guifli,  in  the  harfli  dark  property,  as  m[  Matter;    for  if  there  was  »o  Matter,  there  ^hdKirMa- 
would  be  no  fpirit  or  finding.  teria. 

20.  The  Abyfs  finds  itfelf  in  the  harfli  aftringent  darknefs,  but  it  breaks  open  the 
darknefs,  and  goes  forth  out  of  the  harfli  darknefs,  as  a  fpirit  which  has  found  itfelf 
in  the  anguifli-fource  or  quality. 

21.  But  it  leaves,  that  hard  Matter  of  the  darknefs,  wherein  it  found  itfelf,  and 
goes  into  itfelf  again  into  the  Liberty,  viz.  into  the  Abyfs,  and  dwells  in  itfelf ;  thus 
mufl:  the  fource  or  quality  be  its  ßjarpnefs  and  finding,  and  it  is  to  it  alfo  a  kindling  of 
its  Liberty,  viz.  of  the  Lights   wherein  it  fees  itfelf,  what  it  is. 

22.  And  thus  now  it  defires  no  more  for  itfelf  but  the  fource  or  quality,  but  models 
itfelf,  and  fceks  or  fees  itfelf  according  to  all  Forms. 

23.  And  every  form  is  defirous  to  find,  and  to  manifefl:  or  reveal  itfelf;  and  thus 
alfo  every  form  finds  itfelf  in  itfelf,  but  yet  goes  with  the  defiring  out  of  itfelf,  and 
fets  itfelf  there  reprefented  as  a  figure  or  fpirit ;  and  that  is  the  Eternal  wifdom,  in 
the  Colours,  Wonders  and  Virtues,  and  yet  is  not  particular,  but  all  totally,  uni- 
verfally,  yet  in  infinite  forms. 

24.  Thefe  forms  have  with  the  moving  of  the  firfl:  willing,  which  is  called  Father, 
incorporated  or  corporifed  thcmfelves  into  Spirits,  viz.  into  Angels,  that  fo  the  hidden 
Subfl:ance  might  perceive,  and  find  and  fee  itfelf  in  Creatures,  and  that  there  might  be 
an  Eternal  fport  or  fcene  in  the  wonders  of  God's  wifdom. 

25.  And  thus  we  underftand  further  the  fubftantiality  of  the  Light-world,  which 
really  is  a  right  fubftantiality  ;  for  no  right  Subftance  can  confift  in  Fire,  but  the  Spirit 
only  of  the  Subftance. 

26.  But  the  fire  caufes  the  fubftance,  for  it  is  a  hunger,  an  earneft  defiring;  it 
muft  have  fubftance,  or  it  extinguißjes. 

27.  Underßand  this  as  follows  :  The  meeknefs  gives,  and  the  fire  takes  ;  the  Aleek- 
nefs  is  a  going  forth  out  of  itfelf,  and  gives  a  fubftance  of  its  likenefs  to  every  form 
out  of  itfelf. 

28.  And  the  fire  devours  that,  yet  it  gives  the  Light  out  of  it ;  it  gives  that  which 
is  more  Noble  than  what  it  had  devoured,  it  gives  Spirit  for  fubftance. 

29.  For  it  devours  the  Meek  munificence  or  well-doing,  that  is,  "  the  water  of  Eternal  •  Rev.  ;i.  6; 
Life  ;  but  it  gives  the  fpirit  of  Eternal  Life  .  As  you  fee  that  the  Wind  goes  out  of  ^"'^  --•  >■  «;• 
the  fire,  as  alfo  the  Air,  viz.  the  right  fpirit  out  of  the  fire-life. 

30.  Thus  underftand  our  Mind  right :  God  the  Father  is  in  himfejf,  the  Liberty 
laithout  or  beyond  Nature,  but  makes  himfelf  manifeft  in  Nature  through  the  fire  ;  the 
fiery  Nature  is  his  property. 

31.  But  he  is  in  himfelf  the  Jbyfs,  wherein  there  is  no  feeling  of  any  fource,  qua- 
lity or  pain. 

32.  But  yet  he  brings  his  defirous  willing  into  fource  or  quality,  and  Creates  to  himfelf 
in  the  fource  or  quality  another  or  fecond  willing  to  go  out  of  the  fource  or  quality 
again  into  the  Liberty,  -without  or  beyond  ths  fource  or  quality. 

*  O  o 


jq6  Of  thePrincipki  what  it  is.  Part  11, 

3J.  That  fecond  will  is  his  Son,  which  he  generates  out  of  his  own  Eternal  willing 
from  Eternity. 

34.  "Which  he  brings  through  the  breaking  open  of  the  fource  or  quality  of  Death, 
viz.  through  the  Earned  feverity  of  his  fierce  wrath,  forth  through  the  Fire. 

25.  That  very  fecond  will,  viz.  the  Son  of  God  the  Father,  is  that  which  breaks  or 
deftroys  Death,  viz.  the  ftern  dark  fource  or  quality,  which  kindles  the  fire,  and  goes 
forth  through  the  Fire  as  a  fhining  Lüfter  or  Glance  of  the  fire,  and  fills  or  fatiates  the 
firft  willing,  which  is  called  Father. 

36.  For  the  Glance  is  alfo  as  thin  as  a  Nothing,  or  as  the  Will  which  is  called  Father, 
and  therefore  it  can  dwell  in  the  Liberty,  viz.  in  the  Father's  I'Fillijig,  and  makes  the 
Father  light,  clear,  bright,  amiable,  friendly,  for  it  is  the  Father's  il^crtj  Oöec  3!5«inn# 
tjertjiOfkeit,  Heart  or  Mcrcifulnefs. 

^y.  It  is  the  Father's  fubflantiality^  it  fills  or  fatiates  the  Father  in  all  Places,  though 
indeed  there  is  no  place  in  him,  no  beginning  nor  end. 

38.  Underltand  us  further,  thus :  The  Father's  Fire  devours  the  Meek  fubftance,  viz, 
the  Water-fource  or  qiiality  of  Eternal  Life  into  itfelf,  into  the  fire's  own  EfTence, 
and  makes  itfelf  meek  the^-ewith. 

39.  There  muft  the  fubftantiality  in  the  fire  as  it  were  die,  for  the  fire  devours 
it  into  itfelf  and  confmnes  it. 

•  Note.  40-  And  it  gives  forth,  out  of  its  confuming  power,  *  a  living  richly  joyful  fpirity  and 

/Äi^r  is  the  Holy  Spirit ;  which  thus  goes  forth  from  the  Father  and  the  Son,  into  the  Great 
Wonder  of  the  holy  fuhßantiality.,  and  opens  the  fame  perpetually  and  Eternally. 

41.7"^«^  the  Deity  is  an  Eternal  Band^  which  cannot  ccafe  or  pafs  away;  and  thus 
it  generates  itfelf  from  Eternity,  and  the  firft  is  continually  alfo  the  laft,  and  the 
laft  again  the  firft. 

42.  And  thus  underftand  the  Father  to  be  the /^ry  world ;  the  Son,  \.\\t  Light  and 
power-world ;  and  the  holy  fpirit,  to  be  the  life  of  the  Deity ;  viz.  to  be  the  outgoing 
driving  Power  ;  and  yet  all  is  but  One  God. 

43.  As  the  Fire  and  the  Light  together  with  the  Air  are  but  one  only  Subftance, 
but  yet  divides  itfelf  into  Three  parts,  and  none  can  fubfift  without  the  other  ;  for  the 
fire  is  not  the  Light,  alfo  not  the  Air,  which  goes  forth  out  of  the  Fire. 

44.  Each  has  its  office,  and  each  has  its  own  Subßance  in  itfelf;  and  yet  each  is  the 
Other's  life,  and  a  caufe  of  the  other's  life. 

45.  For  the  wind  blows  the  fire  up,  elfe  it  would  he  ßißed  in  its  fierce  wrath,  fo 
that  it, would  fall  into  the  dark  death  -,  even  as  the  ftifling  is  the  true  real  death,  wherein 
the  £fe  of  Nature  extinguifties,  and  no  more  draws  fubftance  into  it. 

46.  Of  all  this  you  have  a  good  ßmilitude  in  the  outward  World,  in  all  Creatures, 
ftiowing  how  every  Life,  viz,  the  Effential  Fire-life,  draws  fubftance  to  k,  and  that 
is  its  food  to  Eat.  ^ 

47.  And  the  fire  of  its  life  confumes  the  Subftance,  and  gives  forth  the  fpirit  of  the 
power  out  of  that  which  is  confumed  ;  and  that  is  the  Life  of  the  Creature. 

48.  And  you  fee  doubtlefs  very  rightly,  how  the  Life  arifes  out  oi Death;  it  becomes 
*  The  Shell,   no  Life,  unlefs  it  breaks  that  "  out  of  which  the  Life  fliould  proceed  -,    it  muft  alfo 

go  into  the  Anguißj-Chi^mhtx  into  the  Center,  and  muft  reach  to  attain  thefire-flafli 
in  the  Anguifli,  elfe  there  is  no  Kindling. 

49.  Although  the  fire  is  manifold,  and  fo  alfo  the  Life,  yet  out  of  the  greateß  Anguifh 
exifts  alfo  the  greateft  Lite,  as  out  of  a  right  fire. 

»  Propofed  ^o.  Thus,  dear  Children  of  God  in  Chrift,  we  ^zw  ^ök  our  knowledge  and  *  intent 

^*^'^"-  to  ponder  on.     We  mentioned  in  the  beginning,  that  we  would  fhow  you  concerning 

the  Death  of  Chriß  ;  Firfl,  wliy  Chrift  muft  have  died;  and  Secondly,  why  we  muft  die 

alfo ;    and  Thirdly,  rife  again  in  Chrift. 


Chap.  5^  Of  the  Principle^  what  it  is.  107 

51.  This  you  fee  now  in  this  Defcription  very  clearly,  and  underftand  our  great 
Milery,  that  it  has  been  ncccffary  for  us,  that  the  Word  or  Life  of  the  Holy  Ligln- 
world  is  become  a  Man,  and  has  generated  us  anew  in  himfelf :  whofoever  underftands 
nothing  here,  he  is  not  generated  or  born  of  God. 

52,  Do  but  fee  into  what  Lodging,  Adam  has  introduced  us  -,  he  was  an  extraft  of 
all  the  three  Principles,  a  total  Similitude  according  to  all  the  Three-Worlds,  and 
had  in  his  Mind  and  Spirit  the  angelical  Property  in  him. 

^'^.  He  was  introduced  into  the  holy  Power  and  Subftantiality,  viz.  into  Paradife, 
that  is,  the  divine  Subftantiality ;  he  fiiould  have  eaten  of  divine  Subftantiality,  and 
liave  drunk  the  Water  of  eternal  Life  after  an  angelical  Manner ;  as  in  the  Book  of 
^le  Threefold  Life  has  been  mentioned  at  large. 

54.  But  he  loft  the  divine  Subftantiality,  and  the  angelical  Property,  and  Imagined 
into  the  Out-birth,  viz.  into  the  Kingdom  of  the  earthly  Source  or  Quality,  which 
the  Devil  had  kindled  in  his  Fall :  he  turned  his  Eyes  out  from  God  into  the  "  earthly  «Or  Ruler, 
God,  out  from  the  divine  Light,  into  the  Light  of  this  World. 

ߧ.  Thus  he  became  captivated,  and  remained  in  the  earthly  Source  or  Quality ; 
and  fo  he  fell  into  the  earthly  corruptible  Source  or  Quality,  which  rules  in  him,  and 
fills  him  •,  it  puts  a  Body  on  to  him,  and  breaks  or  deftroys  it  again,  and  fwallows  it, 
up  into  its  own  Eflence,  into  its  EJfential  Fire. 

^6.  But  feeing  the  Soul  was  Breathed  in,  out  of  the  Spirit  of  God,  viz.  out  of 
the  Eternal,  into  Mm,  fo  that  the  Soul  is  an  Angel,  therefore  has  God  affumed  the 
fame  to  himfelf  again. 

57.  And  the  Power  of  the  holy  Light- World,  viz.  the  Heart  of  God,  is  entered 
into  the  human  Eflcnce,  whicJi  laid  fliut  up  in  Death,  into  the  Anguifti-Chamber  of 
our  Mifery. 

58.  He  has  gotten  into  himfelf  a  Soul  out  of  our  Eftencc,  he  has  taken  our  Mortal 
Life  into  himfelf,  and  intfoduced  the  Soul  through  Death,  through  the  earncft  fcvere 
Fire  of  God  the  Father,  into  the  Light-Wm'ld;  he  has  broken  or  deftroyed  Death 
which  held  us  Captive,  and  opened  the  Life. 

59.  Now  it  may  not,  nor  cannot  beotherwifc;  whofoever  will  poflefs  the  Light- 
World,  muft  enter  in  through  the  fame  Path  which  he  has  made :  he  muft  enter  into  the 
Death  of  Chrift,  and  fo  in  Chrift's  Refurredtion  he  enters  into  the  Light- World. 

60.  Even  as  we  know,  that  the  eternal  Word  of  the  Father,  which  is  the  Father's 
Heart,  becomes  generated  from  Eternity  to  Eternity,  out  of  the  fierce  Wrath  of  the 
Death  of  Darknefs,  through  the  Father's  Fire,  and  is  in  himfelf  the  right  Center  of  the 
Holy  Trinity  •,  and  is  out  of  himfelf,  together  with  the  Holy  Spirit  which  proceeded 
forth,  the  Light-flaming  Majeßy,   or  Light- World. 

61.  Thus  alfo  in  like  Manner  and  Property  muft  we,  with  our  Hearts,  Senfes,  or         ^i- 
Theughts,   and  Minds,   go  forth  out  of  the  harlli   Aftringcnt,    Stern  and  Evil,   or 
Malignant  carthlinefs,  out  of  ourlelves,  out  of  the  pcrillied  or  corrupted  Adamical 

Man,  and  with  our  earneft  fcvere  willing  and  doing  flay  him. 

62.  We  muft  take  upon  us  the  Old  Adam's  Crcfs^  which  hangs  to  us,  while  we 
live,  and  muft  upon  and  in  the  '  Crofs  go  into  the  Center  of  Nature,  into  the  *  Tri-  y    -|- 
angle,  and  be  born  a  new  again  out  of  the  anxious  Wheel,  if  we  will  be  Angels.  ^      « 

63.  But  feeing  we  were  not  able  to  do  this,  therefore  has  Chrift  given  himfelf  into 
that  verv  Center  of  the  fierce  Wrath,  and  iroken  the  fierce  Wrath  and  extinguifhcd 
it  with  his  Love. 

64.  For  he  brought  heavenly  divine  Subftantiality  into  that  very  fierce  Wrath,  into 

the  Center  of  the  Atguiß-Ch^imhcr,  and  excinguiflied  the  Soul's  Angui(h-fire,  -y/*.  ^  Or  into  the 
the  fierce  Wrath  of  the  Father  of  the  fiery  World  in  the  Soul  j  fo  that  thus  aow,  ^?'°'f  '^^ 
we  fall  no  more  '  home  to  the  fierce  WratK. 

*  Oo  2 


io8  Of  the  Principle^  what  ii  is.  Part  IT. 

•  6z,.  But  when  we  give  up  ourfelves  into  the  Death  of  Chrift,  and  go  forth  cut  of 
ourfelves,  out  of  the  Evil  earthly  Jdam,  then  we  fall  in  Chrift's  Death  into  the  Path 

«•Luke  16.22,  or  Way,  which  he  has  made  or  prepared  for  us ;  we  fall  into  ''  the  Bofom  of  Abrabam^ 

^3-  that  is,  into  Chriß's  Arms,  who  receives  us  into  himfelf. 

•  Note.  66.  For  the  Bofom  of  Abraham  is  the  *  opened  light  World  in  the  Death  of  Chrift  ; 

it  is  the  Paradife,  wherein  God  created  us. 

67.  And  now  the  Matter  lies  in  this,  not  that  v/e  be  Lip-Chriftians,  or  Mouth/- 
Chriftian-s,  and  pourtray  and  reprefent  Chrift's  Death  before  us,  and  remain  wicked  in 
Heart,  Spirit,  and  Soul,  but  that  we  very  earneftly  with  Mind  and  Thoughts,  with 
willing  and  doing,  go  forth  out  of  the  evil  Inclinations  or  Injections,  and  ftrive  and 
fight  againft  them,  '  » 

68.  And  though  they  evidently  cleave  and  hang  to  us,  yet  we  muft  daily  and  hourlv 
flay  that  evil  Adam,  as  to  his  willing  and  doing ;  we  mufi  do  that  which  v/e  would 
not  willingly  do. 

'M3tt.16.24.  6^.  We  "  tnufl  deny  our  earthly  evil  Life  itfelf,  and/«/  e«  C/^rZ/^'s  Life  in  us,  and 
^Matt.ii.i2.  then  ^  the  Kingdom  of  Heaven  fuffers  Violence,  and  the  Violent  take  it  to  themfehes,  as 

Chrift  faid. 

70.  Thus  we  become  Impregnated  with  the  Kingdom  of  Heaven,  and  enter  thus 
e  Even  while  into  Chrift's  Death  "=  with  the  living  Body,  and  receive  the  Body  of  Chrift,  viz.  the 
thlsTod"^""  divine  Subftantiahty  •,  we  carry  the  Kingdom  of  Heaven  in  Us. 

^'  71.  And  thus  we  are  Chrift's  Children,  Members,  and  Heirs  in  God's  Kingdom, 

and  the  exprefs  reflex  Image  of  the  holy  divine  World,  which  is  God  the  Father,  Son, 

and  Holy  Spirit,  and  the  fame  Holy  Trinity's  Stihfiantiality. 

72.  All  whatfoever  is  generated  and  opened  out  of  the  Wifdom  or  Subftantiahty, 

is  our  Paradife  -,  and  nothing  dies  to  or  in  us,   but  only  the  dead  Adam,  the  earthly 

Evil  one,  whofe  wilHng  we  here  neverthelefs  have  continually  broken  and  deftroyed,  to 

whom  we  are  become  Enemies, 
f  Note,  what  73.  '  Our  Enemy  only  departs  from  us,  he  muft  go  into  the  Fire,  underftand  into  the 
departs  froin  eficntial  Fire,  viz.  into  the  four  Elements,  and  into  the  Myftery,  and  muft,  at  the  End 
DeaA  """^  °^  '■'^^^  Time,  be  tried  through  the  Fire  of  God  ;  and  oui"  ^  Wonders  and  JVorks  muft 
t  Note,  what  be  prefented  to  lis  there  again  ;  whatfoever  the  earthly  Myftery  has  devoured  and  fwallowed 
riles  again  at  up  into  itfelf,  that  it  muft  give  up  again  into  the  Fire  of  God. 

our  Refurrec-  74.  And  yet  not  fuch  an  Evil  [one,  or  Subftance,]  "  but  the  Fire  of  God  devours 
^'°Or  for  *  '■^^  Evil,  and  gives  wsfuch  a  one  for  it,  as  we  here  in  our  Anxious  feeking  have 
*  Note.  *        fought  or  defired. 

75.  For  as  the  Fire  devours  the  Subftantiahty,  but  gives  Spirit  for  Subftance  ;  lb 
fhall  our  Works  in  the  Spirit  and  Joy  out  of  the  Fire  of  God  be  prefented,  and  fet 
before  us  as  a  clear  fair  Lcoking-Glafs,  like  the  Wonders  and  Wifdom  of  God, 

76.  Let  this  be  manifefted  or  revealed  to  you,  dear  Children,  for  it  is  become 
highly  known  ;  fuffer  not  yourfelves  to  be  io  merely  amufed  with  Chrift's  Death,  and  to 
Pourtray  or  Paint  the  fame  before  you  as  a  Work  done,  and  that  it  is  enough  for  us, 
when  we  know  and  believe  that  it  is  done  for  us. 

77.  What  does  it  avail  me,  that  I  know  a  Treafure  lies  hid  deep,  and  t\\■^^t  I  dig  it  not 
out  ?  it  avails  nothing  to  comfort  and  flatter  in  hypocrify,  and  with  the  Moutli  to 
give  good  Words  and  fine  Babbling,  but  yet  retain  Wickednefs  in  the  Soul, 

'Johr.3.3.5.7.       78.  Chrift  faith,  '  Te  mufi  become  born  anew,  or  elfe  ye  will  not  fee  the  Kingdom  of  God : 
■'Matt.  18.3.  *  ''^^  "^Kß  Convert  and  become  as  a  Child  in  the  Mother's  Body,  or  Womb,  and  be 

Generated  or  Born  out  of  divine  Subftantiahty. 

79,  W^e  muft  put  a  New  Garment  on  to  our  Soul,  viz,  the  Mantle  of  Chrift,  the 

Humanity  of  Chrift ;  for  no  flattering  Hypocrify  avails. 


Chap.  5.  Of  the  Principle^  what  it  is,  109 

80.  It  is  all  Lying  which,  the  Mouth-cry  faith,  which  pourirays  Chrifl  before  our 
Eyes,  as  that  he  has  done  it  for  us,  and  that  we  fliould  only  Comfort  ourfelves  with 
it,  and  thereupon  walk  in  the  old  Adam,  in  Covetoufnefs,  T-Iigh-mindednefs,  and 
Falihood,  in  the  Lufts  of  Evil  and  Malicioufnefs  ;  it  is  the  Anticliriftian  deceit  of  the 
falfe  Spirituality  or  Clergy,  of  whom  the  Revelation  warneth  us, 

81.  It  all  avails  nothing,  that  we  flatter  ourfelves,  and  anuife  ourfelves  with  Chrifb's 
Suffering  and  Death  :  we  muft  enter  into  it,  and  be  like  or  '  conforniahle  to  his  Image,  'Rom.  8.29.- 
and  then  is  ChrilVs  Suffering  and  Death  profitable  to  us. 

82.  "  We  mujt  take  his  Crofs  upon  us,  and  follow  him,    quench  the  evil  Lufts  and  "Mat.  16.24, 
flay  them,  and  always  readily  and  earneltly  will  and  defire  that  ivhich  is  tvell ;  and  then 

we  fliall  plainly  fee  what  Chrift's  Footfteps  are. 

83.  When  we  fhall  ftrive  and  ''fight  againfi  the  Devil,    the  old   Adam,    and  the  "James 4.  7. 
evil  World,  againft  earthly  Reafon  which  defires  only  Pleofure  and  Voluptuoufnefs, 

then  Chrift's  Crofs  becomes  rightly  laid  upon  us ;  for  the  Devil  is  that,  the  World  is 
that,  and  our  evil  Adam  is  that,  which  we  muft  fight  againft ;  all  thefe  are  our  Enemies. 

84.  And  there  muft  the  new  Man  ftand  as  a  Champion,  and  Fight  in  the  Footfteps 
of  Chrift. 

85.  O  how  innumerable  many  Enemies  will  he  there  awaken  and  ftir  up,  which  wiH 
all  fall  upon  him :  and  this  may  indeed  be  called  fighting  for  the  thorny  viftorious 
Garland  or  Crown  of  Chrift,  as  a  Conqueror,  and  yet  only  be  continually  defpifed,  as 

°  one  that  is  not  worthy  to  live  upon  the  Earth.  "»Aas«2.  22. 

86.  This  may  indeed  be  called  ftanding  in  the  Battle,  and   Faith  or  Believing ;  Hebrews  11. 
where  the  outward  Reafon  faith  clearly  no,  there  it  is  good  to  fet  Chrift's  Suffering  3o~33. 
and  Death  in  the  fore-front,  and  to  prefent,  and  itt  it  before  the  Devil,  the  World, 

■and  Death,  together  with  the  earthly  Reafon,  and  not  *  Defpair,  or  give  over  zs  a  •  Not?. 
defperate  Coward. 

87.  For  here  it  is  for  an  Angel's  Crown,  either  to  be  an  Angel  or  a  Devil. 

88.  We  muft  in  Trouble  and  Affiidion  become  new  born,  for  it  cofteth  much  to 
Wreftle  '■ivith  God's  Anger,  and  to  Vanquifl:»  the  Devil :  if  we  had  not  there  Chrift  by 
and  with  us,  we  fhould  lofe  the  Battle. 

89.  A  fmall  Portion  of  Skill  and  Knowledge  will  not  do  if,  that  we  know  this,  and 
amufe  ourfelves  with  God's  Grace,  and  make  God  a  Cover  for  our  Sins,  that  fo  we 
may  ftick  and  finely  Cover  the  Wickednefs  and  Vizard  of  the  Devil  under  the  Suffer- 
ings of  Chrift. 

90.  O  no !  The  wicked  one  muft  be  defrayed  in  Chrift's  Sufferings  and  Death ;  he 
muft  not  be  a  wicked  one  ;  if  he  will  be  a  Child,  he  muft  become  an  Obedient  Son, 
he  muft  Laboiir  in  the  Sufferings  of  Chrift,  and  walk  in  the  Footfteps  of  the  Trutb, 
Righteoufnefs,  and  Love  ;  he  muft  do,  not  know  only,  * 

91.  The  Devil  knows  it  alfo  well,  what  does  that  avail  him  ?  The  Praßice  muß  fol- 
low, elfe  it  is  but  Falfehood  and  Deceit. 

92.  Hypocritical  dilTembling  Reafon  faith,  Chrift  has  done  it,  we  cannot  do  it : 
very  right ;  he  has  done  that  which  we  could  not  do,  he  has  broken  and  deftroyed. 
Death,  and  brought  or  reftored  Life  again  -,  what  will  that  avail  me,  if  I  enter  not 
imto  him  ? 

<^^.  He  is  in  Heaven,  and  I  in  this  World,  I  muft  enter  into  him  in  his  Way  and 
Paffage  that  he  has  made  for  us,  elfe  I  remain  without.  "^ 

94.  For  he  faith  -,  ''  Co?ne  to  me  all  that  are  weary  and  heavy  Laden,  I  will  refreß^  or  pMatt  11.28 
i\\).\cktn  you ;  take  my  Yoke  upon  you,  and  learn  of  me,  for  I  am  meek  and  lowly  of  Heaft'i^-i^. 
and  fo  you  fhall  find  Refl  to  your  Souls. 

Qj.  In  his  Path  or  Paffage  we  muft  enter  into  him  j  we  muft  '*  do  Good  for  Evily'^^'^-^^au 


<9 


no 


Of  the.  Principle,  what  it  is. 


Part  II. 


'  Gal.  2. 20.  and  love  one  aHothe>\  '  as  he  did  us,  and  gave  his  Life  for  tfs:  if  we  do  thus,  then  wc 
1  lira.  2.  6.  quench  God's  Anger  alfo  in  our  Neighbour. 

^6.  We  muft  give  gaod  Example ;  not  in  Crafty  Subtlety,  Artifice  and  Defigns, 
« 2Cor.  I.  L2.  but  '  in  Simplicity,  with  a  good  Will  and  Hefl.vt. 

97.  Not  as  a  diflembling  hypocritical  Whore,  which  faith  ;  I  am  a  f'irgiti,  and 
diflembles  in  outward  Modefty,  but  yet  is  a  Whore  in  her  Heart :  all  mud  be  in 
very  earnefl:  Sincerity. 

98.  Rather  have  no  Money  nor  Goods,  alfo  lofe  temporal  Honour,  Reputation, 
*  Note.          and  Power,  than  God's  Kingdom.     He  that  *  findeth  God,  has  found  all :  He  that 

lofeth  him,  has  loft  all :  He  has  loft  himfelf. 

^g.  O  how  very  hardly  does  it  come  to  pafs  to  break  the  earthly  Will";  corne 
«  Joyful  Ac-  but  to  this  "  Dancing  Ring,  thou  wilt  afterwards  no  more  need  to  aflc  after  the  Foot- 
qmiition.        fl-eps  of  Chrift,  thou  wilt  fee  them  very  well. 

100.  Thou  wilt  well  feel  the  Crofs  of  Cbriß -,  thou  wilt  well  feel  God's  Anger, 
which  Dtherwife  refts  fecurely  and  fleeps  in  the  old  Adam,  till  thou  finely  fatteneft  him 
with  Dignities;  and  then  he  gives  thee  thj  Kingdom  of  Heaven  which  thou  haft  here 
Ibught  after. 


'  Summons, 
or  warning. 


o 


»  Rev. 


The  Sixth  Chapter. 

Of  our  Deathy  why  we  muß  die  ;  notwithftanding  Chriß  died  for 

us,  and  of  the  new  Man. 

CiTATio    Prima,     The  Firfl:  "  Citation. 

i.*?i't&dfeÄ*Ä  Dear  flattering  hypocritical  Reafon,  come  hither  to  this  Feaft.  Hither 
^ -'*^^^  ^    we  have  invited  you  all,  both  the  Knowing  and  the  Ignorant,    all 

■  %^^  O  ^^1-  y°'-'  '•'^^^  would  fee  God :  it  is  a  hard  Seal  and  a  faft  Lock  to  open, 
^%*(        ^^1^    think  upon  it,  it  concerns  you  all. 

*^*^*=¥=*  Reafo7is  OhjeBion, 

"  2.  Reafon  faith;  Was  not  God  Omnipotent  enough,  to  forgive  Adam  his  Sin,  but 
that  firft  God  muft  become  Man,  fufier,  and  permit  himfelf  to  be  put  to  Death  .'' 
What  Vleafure  has  God  in  Death  } 

3.  Or  if  he  would  needs  redeem  us  in  fuch  a  way,  feeing  Chrift  has  redeemed  us, 
why  raufi  ive  then  alio  die  ? 

Aifwer. 

4.  Dance  here,  dear  Reafon  ;  Guefs  till  thou  hitteft  it  -,  be  a  Docflior  here,  and  know 
nothing,  be  Learned^  and  alio  Dumb  or  Mute.  Wilt  thou  not  ?  but  thou  muß,  unlefs 
thou  comeft  to  this  School ;  underftand  the  School  of  the  Holy  Spirit. 

5.  Who  is  here  that  can  open  this  f  Is  it  not  that  "  clofed  or  fluit  Book  of  him  that 
fittcth  upon  the  'Throne  cr  Seat  in  the  Revelation  of  Jefus  Chrift  ? 

6.  Then  faith  the  Hypocrite,  we  know  it  well ;  therefore  fay  I,  I  have  not  heard 
it  from  them,  nor  read  it  in  their  Writings;  jhey  have  i\io forbidden  me  this  feeing j 


o 


^ 


o 


chap.  6.      TFhywe  muß  dicy  though  Chrifl  died  for  tis.  ill 

and  have  fhot  a  Sin-Bolt  upon  it,  and  efleemed  or  accounted  it  as  Sin  in  them  that 
leek  fuch  things,  or  dcfire  to  know  them. 

7.  Hereby  has  the  fair  Woman  continued  finely  covered  :  O  how  has  Jtitichriß  been 
able  to  Sport  and  aft  its  Scene  under  this  Covering  ! 

8.  But  it  ßall  Hand  open,  againft  the  "Will  of  the  Devil  and  of  Hell;  for  the 
time  is  born ;  the  Diry  of  the  bringing  again  or  Reftauration  breaks,  that  it  may  be 
found  what  Adam  lolt. 

9.  The  Scripture  faith;  "  IFe  are  Duft  and  Jßes :  that  is  very  right ;  we  are  Dufl  »Gen.  3.  19. 
and  Earth.  and  18.  27. 

10.  But  now  it  may  be  afked.  Whether  God  made  Man  out  of  Earth  ?  That  Rea- 
fon  will  maintain,  and  prove  it  out  of  Mofes^  whom  yet  they  underftand  not ;  neither 
does  the  Proof  afford  it,  but  affbrdeth  much  more,  that  Man  is  a  Limus,  that  is,  an 
Extraft  out  of  all  the  three  Principles. 

11.  If  he  is  to  be  a  Similitude  ot  God's  Subftance,  then  he  muft  needs  be  pro- 
ceeded out  of  God's  Subftance;  for  that  which  is  not  out  of  the  Eternal,  that  is  net 
permanent. 

12.  All  that  which  begins,  belongs  to  that  out  of  which  it  is  gone  forth  ;  fo  that  if 
it  be  proceeded  forth  barely  out  of  the  Earth,  then  we  are  of  the  Earth  ;  what  then 
can  blame  us  that  we  do  fo  as  the  Earth's  property  drives  and  willeth  us  .'' 

13.  But  if  there  is  ^  a  Law  in  us,  that  blames,  checks,  or  accufes  us,  that  we  live  ''Rom.  2.  n^. 
earthly,  then  that  itfelf  is  not  earthly  ;  but  it  is  out  of  or  from  that,  to -which  it  direfts  »"^  ?•  23. 
and  draws  us,  'viz.  out  of  the  Eternal,  whither  it  alfo  draws  us ;  and  ""  our  own  Con-  ^  Rom.  t.  is. 
fciences  blame  or  accufe  us  before  the  Eternal,  th^t  we  make  and  do  that  which  is 

againft  the  Eternal. 

14.  But  if  we  give  ourfelves  up  to  that  which  draws  us  into  the  Eternal,  then  muft  1 
the  other  that  draws  us  into  the  earthly  break  or  corrupt,  and  enter  into  that  into  | 
.which  it  willeth,  i-iz.  into  the  Earth,  into  which  it  draws  us ;  and  that  willing  which  ' 
we  give  up  into  the  Eternal,  that  the  Eternal  receives  in. 

15.  Seeing  God  has  created  Man  in  a  Subftance,  to  be  therein  eternally,  viz.  in 
Flefli  and  Blood ;  therefore,  of  necefllty,  to  that  wiUing  which  gives  itfelf  up  into  the 
Eternal,  muft  fuch  Flefh  and  Blood  be  put  on  ;  as  it  tvas,  when  God  created  it  in 
Paradife  in  the  Eternal. 

16.  Whereby  then  we  clearly  know,  that  God  has  7wt  created  us  in  fuch  Flefli  and 
Blood  as  we  now  bear  upon  us,  but  in  fuch  Fleß  and  Bleed  as  is  put  on  to  the 
wiUing  in  the  New  birth. 

17.  Elfe  it  would  inftantly  before  the  Fall  have  been  earthly  and  corruptible  :  what 
fliould  my  Confcience  blame  or  accufe  me  for  that,  wherein  God  had  created  me  2 
Or  what  ftiould  it  defire  more  than  what  it  was  in  its  own  Subftance  .'' 

18.  Thus  of  neceflity  we  find  it  clear,  that  there  is  yet  another  Subftance  in  our 
Flefli,  which  Groans,  Sighs,  and  Pants  after  that,  which  yet  now  is  not, 

19.  Seeing  then  that  it  Sighs  and  Pants  after  that  which  yet  noio  is  not,  therefore 
it  muft  needs  have  been  fo  in  the  Beginfiing  of  its  Being  and  Subftance,  elfe  there  wouli! 
be  no  fighing  or  longing  in  it  after  another  thing. 

20.  For  we  know  that  every  Subftance  fighs  after  that,  out  of  which  it  had  its  frfr 
Original ;  and  fo  our  Will  fighs  after  fuch  a  FleiTi  as  God  created,  which  may  fubfift 
in  God  ;  not  after  an  earthly  tranfitory  one,  in  Source  and  Quality,  but  after  a  per- 
manent one  without  Source  or  Quality. 

21.  Whereby  we  clearly  underftand,  that  we  are  gone  forth  out  of  the  eternal  into  ^  „,      . 
the  corruptible,  that  we  have  attra^ed  or  contracted  the  Matter  to  the  '  Litnus,  and  j^,  „ot*^  of'^a^jj 
.are  become  Earth,  whereas  yet  God  had  extrafted  us  out  thereof  as  a  Mifs,  and  intro-  thethreePrin- 
duced  his  Spirit  thereinto   with  the  Eternal.  cijf!»'. 


1 1 2  Why  we  muß  die,  thotigh  Chrifi  died  for  us.       Part  II. 

22.  For  Adam's  Imagination  has  drawn  the  Earthly  Iburce  or  quality  of  the  Stars 
and  four  Elements  into  the  Linms,  and  the  Stars  and  Elements  have  drawn  in  the  longing 
Malady  of  the  Earth ;  and  thus  the  heavenly  Matter  of  the  heavenly  Flefh  became 
Earthly. 

23.  For  the  Spirit  of  God  which  was  breathed  in  from  the  Word  Fiat  into  the  Limtis, 
out  of  God's  Heart,  which  had  heavenly  fubftantiality,  had  heavenly  flefh  and  blood  oa 
it,  that  fliould  rule  Adam  according  to  the  heavenly  divine  property. 

24.  But  feeing  the  Devil,  when  he  fat  in  Heaven,  had  infefted  the  Limns,  fo  now  he 
did  to  it  alfo  this  wickednefs,  and  infe£led  it  with  his  Imagination,  fo  that  it  began  to 
hnagir.c,  or  long  after  the  periflied  Malady,  or  feeking  of  the  Earthly  fource  or  quality, 
v/hcnce  he  became  captivated  by  the  Kingdom  of  this  perifhed  v/orld,  which  attraded 
the  Limits  as  a  Lord. 

25.  And  Now  the  Image  of  God  became  perifhed,  and  fell  into  the  Earthly  fource 
or  quality. 

'■TheSulphur       26.  But  feeing  the  heavenly  Spirit  was  in  the  perifhed  Earthly  ^  Sulphur,  the  heavenly 

andLimusare  glance  of  the  divine  Fire  could  not  fo  fubfifl  in  the  burning;  for  the  Eternal  fire's  Light 

lime  import     l^^fifls  in  the  Liberty  without  or  beyond  the  fource  or  quality. 

27.  But  feeing  the  water  of  the  Liberty,  which  was  the  food  of  the  Eternal  Fire,  became 
Earthly,  that  is,  filled  with  Earthlinefs,  and  that  the  Meek  love  became  infeSled  with 
the  Earthly  evil  Longing  and  Malady,  therefore  could  not  the  Eternal  fire  burn,  nor 

«  Flowed  or     give  any  Light;  but  it  "=  Glowed  thus  in  the  Earthly  flefh,  as  a  damped  Five,  that  can- 

qaaliiied.         ^ot  burn  for  Moifture. 

»iNote  ^^'  That  very  fire  *  gnaivs  us  now,  it  always  blames  or  accufes  us,  and  would  fain 

burn  and  receive  heavenly  Subftantiality,  therefore  it  mufl  devour  and  fwallow  up  the 
Earthly  fource  or  quality  into  itfelf,  viz.  the  Earthly  Imagination,  wherein  the  Devil's 
longing  Malady  mixes  itfelf. 

29.  Thus  it  alfo  becomes  Evil,  and  draws  us  continually  to  the  Abyfs,  into  the  Center 
of  Nature,  into  the  Anguifli-Chamber,  out  of  which  it  went  forth  in  the  Beginning. 

30.  Thus  thou  feell  Ü  Man  what  thou  art ;  and  whatfoever  thou  further  makeft  out 
of  thyfelf,  that  thou  wilt  be  in  Eternity ;    and  thou  feefl  wherefore  thou  mufi:  break, 

*  I  John  2. 16,  corrupt  and  die,  for  the  Kingdom  of  ''  this  world  paffes  away. 

'"•  31.  Yet  thou  art  not  in  thy  outward  Subflance  fo  potent  to  continnue  in  that  Kingdom, 

even  to  its  Eternity  ;  but  thou  art  impotent  or  weak  therein,  and  liefl  merely  therein,  in 
a  Conftellation  or  Jßrum,  which  has  the  Configuration  or  Courfe ;  wherein  thou  in  flefh 
and  blood,  of  the  Earthly  fubftance  in  the  Mother's  Body  or  Womb,  art  flown  forth. 

32.  Thou  art  fo  impotent  or  weak  in  the  outward  life,  that  thou  canfl  not  prevent 
thy  Conftellation  or  Jßruvn  thou  muft  go  into  the  Corruption  or  breaking  of  thy  Body, 
when  the  Conftellation  leaves  thee. 

«  Gen.  3. 19.  33-  And  there  thou  feeft  undeniably  what  '  thou  art,  viz.  Duß  of'  the  Earth  : 
Earth  full  of  ftinking  rottennefs,  even  whiltl  thou  liveft  ;  a  dead  Carcafe,  while  thou 
yet  liveft. 

'  Afpefts  34-  Thou  liveft  to  the  '   Configuration  and  Elements ;   they  rule  and  drive  thee  ac- 

cording to  their  property  ;  they  give  thee  emphymerit  and  art ;  and  when  their  Seculum, 
Time,  or  Seaibn  or  Period,  is  run  about,  that  thy  Conftellation  under  which  thou  wert 
conceived  and  born  to  this  world  is  finiflied,  then  they  let  thee  fall  away. 

35.  And  then  thy  body  falls  home  to  the  four  Elements,  and  thy  fpirit  which  leads 
thee,  to  the  Mytlery,  out  of  which  the  /Ißrum  or  Configuration  became  generated,  and 
wilt  be  there  referved  to  the  Judgment  of  God,  wliere  God  will  prove  and  try  all  through 
diC  Are  of  his  Might. 

^6.  Thus 


Chap.  6.        Why  we  muß  c/ie,  though  Chriß  died  for  us.  1 1 3 

36.  Tluis  thou  muft  Moulder  away  and  become  Earth,  and  a  Nothing,  all  but  the 
fpirit  which  is  proceeded  out  of  the  Eternal,  which  God  introduced  into  the  Limus  : 
therein  confider  what  thou  art,  even  a  handful  of  Earth,  and  a  fource  or  qualifying 
houfe  or  tormenting  IVorkhcufe  of  the  Stars  and  Elements. 

2J.  Wilt  thou  net  have  thy  foul,  or  Eternal  Spirit,  which  is  given  thee  fiom  the  Eternal 
higheft  Good,  here  in  this  Time  kindled  again  in  the  Light  of  God,  fo  that  it  becomes 
horn  again  in  the  Light  out  of  the  divine  Subfl:antiality  ?  then  it  falls  in  the  Myftery  to 
the  Center  of  Nature,  iv'z.  Home  again  to  the  firft  Mother  into  the  Anguifh-Chamber 
of  the  firft  four  forms  of  Nature. 

3S.  There  it  muft  be  a  Spirit  in  the  durk  anguifli-fource  or  quality,  with  all  Devils, 
and  devour  that  which  it  has  in  this  World  introduced  into  .itfelf  ;  that  v/iU  be  its 
food  and  life. 

39.  But  feeing  God  would  not  have  it  thus  with  man,  his  fimilitude  and  image, 
therefore  he  himfclf  is  become  tiiat,  which  poor  Man  was  come  to  be  after  that  he 
was  fallen  out  of  the  divine  Subftantiality  out  of  Paradife,  that  he  might  help  him 
again  -,  fo  that  Man  has  in  himfelf  the  Gate  of  Regeneration,   that  he  can  in  the  foui's 

fire  i  he  horn  again  in  God  \  and  that  the  fame  foul's  fire  may  draw  into  itfelf  ßi-wvwejohn  3.  ^.j, 
fubftantiality  again,  and  fill  itfelf  with  the  divine  Love-fource,  from  which  the  divine 
Kingdom  of  Joy  becomes  horn  again  -,  and  that  the  foul's  fire  bring  forth  the  Holy  Spirit 
again,  as  is  aforementioned,  which  went  forth  out  of  the  foul's  fire  ;  and  that  the  Ada- 
mical  flefh  might  draw  hack  the  ungodly  willing,  ib  that  the  poor  foul  might  not  be 
filled  again  with  the  Earthly  and  Devililh  longing  Malady. 

Ihe  Gate  of  the  Neiv  Ma7t. 

40.  This  is  now  to  be  underftood  thus :  God  is  become  Man,  and  has  introduced  our 
human  foul  into  the  divine  lubllantiality,  again  in  Chrift  :  that  eats  again  of  the  divine 
fubftantiaüty,  "ciz.  of  the  Love  and  Meeknefs,  and  drinks  of  the  water-fpirit  of  Eternal 
Life,  out  of  the  Eternal  wifdom,    which  is  the  fountain  of  divine  fubftantiaüty. 

4t.  That  fame  foul  of  Chrift  has  gotten  divine  heavenly  flefli  and  blood  on  it, 
together  with  the  word,  which  is  the  Center  of  the  Light-world,  which  therein  imagines 
or  longs  after  the  poor  Captive  Souls ;  that  very  word  dwells  in  the  divine  Subftan- 
tiality,  and  in  the  virgin  of  Wifdom. 

42.  But  it  *■  came  into  Mary,  and  took  our  ovfnFIeß  and  Blood  into  the  divine  Sub-  ^  John  1. 14. 
ftantiality,  and  broke  and  deftroyed  the  Power,  v/hich  held  us  captive  in  the  anger  of 

Death  and  of  the  fierce  wrath,  on  the  Crofs,  viz.   in  the  Center  of  Nature  of  the  Ori- 
ginal in  the  Father's  Eternal  willing  to  Nature,  out  of  which  our  Soul  was  taken. 

43.  And  it  kindled  in  that  fame  Eßence,  viz.  in  the  foul's  dark  fire,  the  burning  Light- 
fire  again,  and  brought  the  other  or  fecond  svüling  of  the  foul  tJyrongh  the  fire  of 
God,  viz.  quite  forth  out  of  the  Original,  into  the  burning  white  clear  bright  Light.    . 

44.  And  when  Nature  in  the  Soul  found  this,  it  became  richly  full  of  Joy,  it  broke 
Death  in  pieces,  and  fprouted  with  God's  power  forth  into  the  Light-world,  and  made 
out  of  the  fire  a  Love-defire,  fo  that  in  Eternity  no  fire  more  is  perceived  or  known, 
but  a  great  and  ftrong  will  in  the  Love,  after  its  fprouts  and  branches,  viz.  after 
our  fouls. 

45.  And  this  is  that  which  we  fay  ;    God  thirfts  after  our  fouls  :  'He  is  become  0«/'' John  15.5. 
ßock,  we  are  his  fprouts  and  branches. 

46.  As  a  ftock  always  gives  its  fap  to  the  Branches,  fo  that  they  live  and  bear  fruit, 

to  the  Glory  of  the  whole  I'ree  ;    fo  does  alfo  to  us  ot{r  "  ftock  the  Lord  Jesus  Christ,  t  Or  Trect 

*  Pp 


1 1 4  Why  we  muß  die.,  though  Chriß  died  for  us.         Part  IL 

in  the  Light-world,  who  has  manifefted  himfelf  in  our  fouls,  he  will  have  our  fouls 

*  Note.  viz.   *  his  Branches. 

47.  He  is  entered  into  Adam's  place  or  ftead.'who  has  deftroyed  us  ;  he  is  beccmz  Adam 
in  the  Regeneration, 

48.  Adam  brought  our  fouls  into  this  world,  into  the  Death  of  the  fierce  wrathfubefs  ; 
and  he  brought  our  Soul  out  of  Death,  through  the  Fire  of  God,  and  kindled  it  in  the 
Fire  again,  fo  that  it  attained  the  fliining  Light  again,  whereas  elfe  it  had  continued  ia 
the  Dark  Death,    in  the  Anguifh  fource  or  quality. 

t  Note.  49-  ■^"'^  "°^  ^^  prefent  it  lies  only  -f  in  our  own  entering  in,  that  we  ovAy  follov;  after 

in  the  fame  way  which  he  has  made. 

50.  We  need  only  to  caft  our  Imagination  and  Total  willing  into  Him,  which  is  cal'ed 

«JBlailbcn,  Believing  or  Faith.,  and  to  oppofe  the  Old  Earthly  willing,  and  fo  we  conceive 

or  receive  the  Spirit  of  Chrift  out  of  the  Regeneration,  which  draws  heavenly  fubllance 
'  lohn  6.  51.  into  out  fouls,   '  viz.  Chnß's  heavenly  FIeß  and  Blood. 
53.  51.  When  the  Soul  taftes  that,    then  it  breaks   through  the  dark  Death  in  itfe'f, 

and  kindles  the  Fire  of  Eternity  in  itfelf,  out  of  which  ths  j7jining  Light  of  the  Meek- 

Befs  burns. 

52.  That  fame  very  Meeknefs  draws  the  foul  again  into  itfelf,  viz.  the  foul's  Fire, 
and  fwallov/s  the  fame  up  into  itfelf,  and  gives  forth  out  of  the  Death  the  Life  and 
Spirit  of  Chritt. 

53.  Thus  that  fame  Spirit,  which  goes  forth  out  of  the  Eternal  Fire,  dwells  in  the 
Light-world  with  God,  and  is  the  right  Image  of  the  Holy  Trinity. 

According       54.  ""  It  dwells  not  in  this  world,  the  body  apprehends  it  not ;   but  the  Noble  Mi?}d, 
to  ihc;  right     wlierein  the  Soul  is  a  fire,  that  apprehends  it,  yet  not  palpably. 

Image,  <mr  ^      Indeed  the  Noble  Imaee  dwells  in  the  foul's  lire  of  the  Mind  ;  but  it  hovers  therein- 

üu.lkaven.   as  the  light  m  the  Fn-e.  ,      .    ,.  „    .     .. 

56.  For  while  the  Earthly  Man  lives,  the  ioul  is  continually  in  Hazard  or  danger  ; 
"  Tlie  Soul,    for  the  Devil  has  Enmity  with  "  it,  who  continually  cafis  forth  his  ftreams,  with  falje  and 

wicked  Imaginations,  into  the  ftarry  and  Elementary  fpirit,  and  reaches  or  grafps  there- 
with after  the  foul's  fire,  and  wills  continually  to  itife^  the  fame  with  the  Earthly  dia- 
bolical longing  and  malady. 

57.  There  muft  the  Noble  Image  defend  itfelf  againft  the  foul's  fire,  and  there  it 
toits  ftrivingand  fighting  for  the  Angel's  Garland;  there  rifes  up  often,  in  the  Old  Adam, 
anguifn,  douhting  and  unbelief,  when  the  Devil  fets  upon  the  foul. 

58.  O  thou  Crofs  of  Chrift,  hov^  heavy  art  thou  oftentimes?  how  does  the  heaven 
hide  itfelf.''  but  fo  the  Nob'e  Grain  is  fown  ;  when  that  is  fprung  up,  then  it  brings 
forth  much  fair  fruit  in  Patience  :  thus  every  little  iprout  grows  in  the  foul  out  of  the 
divine  wifdom. 

59.  It  muft  all  prefs  forth  out  of  the  Anguifti-Chamber,  as  a  fprout  out  of  the  root 
of  the  Tree,  it  is  ail  generated  in  the  anguiOi. 

•  Note,  yp  00.  "  If  a  Man  will  have  divine  knowledge,  he  muft  very  many  times  go  into  the 
(JuWenofdie  Anguifh-Chambcr  into  the  Center  ;  for  every  Sparkle  of  the  Divine  Ingenium,  wit,  fi<i!I, 

oneoop.  u.  ^^  undcrftanding  out  of  God's  Wifdom,  muft  become  generated  out  of  the  Center  of 
Nature,  elfe  it  is  not  permanent  or  Eternal. 

6  J.  It  muft,  out  of  the  Eternal  Ground,  ftand  upon  the  Eternal  Root,  and  fo  it  is 
3.  Sprout  m  God's  Kingdom  out  of  Chrift's  Tree. 

hi.  Thus  we  underftand  iht  Dying,  what  it  is,  and 'iv/'f/v/OT-^  Chrift  muft  have  died, 
a;ui  --^hy  we  muft  all  die  in  Chrift's  Death,  if  we  will  polfefs  his  Glory. 

6.?.  The  Old  Adam  cannot  do  that,  he  muft  go  again  into  that  out  of  which  he  is 
»iCor.  3.13.  gone  forth,  he  "■  fhalt  be  tried  through  the  fire  of  God,  and  give  up  the  wonders  again, 
which  he  has  fwallow^d  up. 


* 


Chap.  6.       Why  we  inufl  die,  though  Chrifl  died  for  us.  1 1  5 

64.  *  They  muft  come  again  to  Man,  and  appear  to  Man  according  to  his  xaill,  fo  far  *  Note. 
as  he  has  here  made  them  in  God's  willing  ;  but  fo  far  as  to  God's  difhonour,  fo  they 
belong  CO  the  Devil  in  the  Abyfs. 

6ß.  Therefore  let  every  one  look  to  it,  what  they  here  do  and  make,  with  what 
Mind  and  Confcience  he  fpeaks,  does  and  converfes  ;  it  fhall  be  all  tried  through 
the  fire. 

60.  And  what  is  capable  of  the  fire,  that  it  fhall  devour,  and  give  It  to  the  Abyfs 
in  the  Anguilh  ;  ^  of  that  a  Man  ß) all  have  lofs  and  hurt,  and  Ihall  want  it  in  the  iiCor.  3.  ij. 
other  world, 

Sy.  Inftead  of  having  Joy  that  he  was  a  '  Labourer  in  the  Vineyard  of  Gody  he  will  be  '  Matt.  zo.  i. 
found  to  be  rt  "^  ß^SK'ß'  ßrvant.  'Matt. 25. 26. 

68.  Therefore  will  alfo  the  power,  might,  clarity  and  brlghtnefs  in  the  wonders  of 
the  divine  wifdom  in  the  other  world,  be  very  unUke  and  different. , 

69.  Many  is  here  a  Ki7ig^  but  in  '  the  zvorld  to  come  a  fwineherd  fhall  be  preferred  «MatMa.jj. 
before  him  in  the  clarity,  brightnefs  and  wifdom  ;  the  Caufe  is,  his  wonders  will  be  given  Eph.  i.  21. 
to  the  Abyfs,  feeing  they  were  Evil. 

70.  Behold,  ye  dear  Men,  I  fhow  you  a  fimilitude  of  the  Angelical  world,  behold  the 

flowery  blofToming  furface  of  the  earth,  or  the  Itar,  and  conftellations,  how  "  one  Star,  »iCor.  15.41. 
alfo  one  Herb,  excels  another  in  power,  virtue  and  beauty ^  alfo  in  the  Ornament  of  its 
form  ;  fo  alfo  the  Angelical  World. 

71.  For  we  fliall  be  prefented  in  a  fpiritual  Flefh  and  Blood,  not  in  fuch  a  "  form  or  *  Or  Com;-.' 
.manner,  as  here.  "or.. 

72.  The  fpiritual  Body  can  go  through  Earthly  flone,  fo  fubtle  is  it,  eife  it  were 
not  capable  of  the  Deity. 

73.  For  God  dwells  without  or  beyond  the  palpable  fource  or  quality,  in  the  quiet  fli!' 
Liberty  ;  his  own  Subftance  is  the  Light  and  power  of  the  Majefty. 

74.  Thus  we  muft  alio  have  a  powcr-body,  but  truly  and  really  in  Flefh  and  Blood  i 
but  therein  is  a  Glance  of  the  Tindlure ;  for  the  Spirit  is  fo  very  thin,  that  it 
is  unapprebenfible  by  the  Body,  and  yet  is  palpable  in  the  liberty^  Elfe  it  were  a 
Nothing. 

y^.  And  the  Body  is  much  thicker  than  the  fpirit,  that  fo  the  Spirit  may  lay  hold  of  it 
and  eat  it ;  whence  it  maintains  the  Spirit-L.ife  in  the  Fire,  and  gives  forth  out  of  the 
Fire  the  Light  of  the  Majefty,  and  out  of  the  Light  again  the  Meekncfs  in  flefh  and 
blood,  fo  that  there  is  an  Eternal  fubftance. 

76.  Now  if  we  thus  find  and  know  ourfelves,  then  we  fee,  know  and  underßand  *  what  *'  Note. 
God  is  and  can  do  ;  and  what  the  Subftance  of  all  Subftances  is. 

77.  And  we  thus  find  how  altogether  blindly  we  are  led  aftray  Erroneoudy,  in  that 
Men  tell  us  very  much  of  God's  will,  and  reprefent  the  Dei.'y  continually  as  fome  foreign 
or  ftrange  fubftance,  which  is  far  oft"  from  us,  as  if  God  were  {omc  ßrange  thing,  and  did 
bear  only  fome  inclinable  will  towards  Us,  and  did  forgive  fin  out  of  Favour,  as  a  King 
pardons  one  his  Life,  who  had  forfeited  it. 

78.  But  no  !  hearken  ;  //  is  not  hypocritical  Flattery  and  feeming  Holinefs,  and  to 
continue  and  abide  wicked,  that  is  called  for  ;  but  it  is  faid,  we  muft  become  born  out 
of  God,  or  be  loft  from  God  Eternally. 

79.  For  true  Faith  and  Will  muß  do  it ;  the  will  muft  earneftly  enter  into  God,  it 
muft  attain  heavenly  Subftance,  elfe  neither  finging,  ringing,  crying,  or  flattering,  or 
whatfoever  it  may  he  called,  will  avail. 

80.  God  needs  no  fervice  or  miniftry  :  we  fhould  ferve  and  minifter  one  to  another, 
and  love  one  another,  and  give  thanks  to  the  Great  God  -,  that  is,  to  lift  up  ourfelves  in 
one  Mind  and  Confcnt  into  God,  and  make  known  his  wonders  ;  to  call  upon  his  Name, 

;*  P  p  2 


2 


1 1 6  Of  Dhifie  or  Spiritual  Sight.  Part  II. 

and  praii'e  him ;  that  is  the  Joy  in  Tenuris  Sa»^o,    in  the  Holv  Ternan,',  where  the 

Eternal  Wifdom,  out  of  the  Praife,  gives  forth  Wonders,  Powers,  and  Sprouts. 
y  Matth.  6.        Si.  Thus  the  Devil's  Kingdom  becomes  deftroycd,  and  >'  God's  Kingdom  comes  to  us, 
lo.  Luke  II.  and  I'is  JVillis  done  -,  elfe  all  is  but  biman  Inventions,  Traditions  and  Doings,  in  the  fight 

of  God,  an  unprofitable  thing,  a  Flattery  or  Hypocrily,  and  makes  no  attoncment  or 

reconcihation,  but  only  leads  a  Man  away  from  God. 

S2.  God's  Kingdom  mud  come  in  us,  and  his  -Ji-ill  be  done  in  us,  and  fo  we  ferve  him 

*  Matih.  zi.   right,  when  we  '  love  kimfrcm  our  whole  heart,  foul,  and  all  cur  pou-ers,  and  our  Neighbour 
37'  je»  39-      as  otirfehes  :  This  is  the  '■jjbole  fervice  of  God,  which  he  accepceth  of  us. 

83.  What  need  we  flatter  ourfclves  -,  are  we  righteous .''  Then  we  ourfelves  are  Gods  in 
the  Great  God;  and  what  we  do  then,  God  does  it  in  and  through  us. 

84..  If  his  Spirit  be  in  us,  why  do  we  fo  very  long  take  care  about  God's  fervice  ?  If 
he  will  do  any  thing,  we  Ihould  be  Killing  and  ready  fervants,  he  mull  be  the  Work- 
mafter,  if  a  Work  is  to  pleafe  God. 

85.  Whatfoever  is  befides  that,  is  Earthly,  built  in  the  Spirit  of  this  world  ;  we  build 
that  for  the  outward  Heaven,  for  the  Stars  and  Elements,  which  h2LVt  thtxr  produ£fions 
and  wonders  in  us,  and  for  the  dark  Devil,  'i::bcm  we  ferve  with  JForks  without  the  fpiric 
of  God. 

86.  Let  this  be  faid  to  you,  it  is  highly  known  :  No  work  pleafes  God,  except  itpro- 

*  Rom.  14.     ceeds'/rö?;;  Faith  in  God  :  Flatter  how  thou  wilt,  yet  thou  labourelt  only  in  this  world, 
*3'  thou  foweft  in  an  Earthly  field. 

*  Gai.  6.  7,s.       87.  But  if  °  thou  ZL-ilt  reap  heavenly  fruit,  then  thou  muß  foiv  heavenly  feed  ;  and  if  it 

comes  not  to  root  in  a  ftrange  field,  then  thy  feed  comes  to  thee  again,  and  grows  in  thy 
own  field,  and  thou  wilt  enjoy  the  fruit  thyfelf. 

The  Seventh   Chapter. 

Of  Divine  or  Spiritual  Sight  or  Vilion  :  How  in  this  World 
Man  can  ha-ce  Divine  and  Heavenly  Subflantiality^  or  Skill 
und  Knowledge  ;  fo  that  he  ca?i  rightly  fpeak  of  God ,  and 
homj  his  Sight  or  Vifion  is. 

*  Scanraors,   CiTATio    Secunda,     The  Second  '   Citation ;    or,  Invita- 
'        ^'         iion  of  the  outward  Reafon  of  this  Worlds  in  the  outward  Flefh 

and  Blood. 

^eßion.  ■ 

I.  ?*')fe;^(^)^"*'lU^tward  Reafon  faith,  Ho-w  may  a  Man  in  this  world  fee  into  God,  vi-z. 
)§(jrf        k.^     into  another  World,  and  declare  what  God  is  ?    That  cannot  be  :  It 

*  Repre'enra-      w     O        Q     muft  needs  be  a  \  Fancy  ivherewiih  the  Man   amules  and    deceives 
ÜOK,  or  Ima-         ^^         ^^     himfelf. 

A7ifwer. 
2.  Thus  far  it  comes  :  It  cannot  fearch  further,  that  it  might  reft  ;  and  if  I  ftuck  in 


Chap.  7,  Of  Divme  or  Spiritual  Sight,  1 1 7 

that  fame  Art,  then  would  I  alfo  fay  the  fame  ;  for  he  who  fees  nothing,  fays  nothing  is 
there  -,  what  he  fees,  that  he  knows,  and  further  he  knows  of  nothing,  but  that  which 
is  before  his  Eyes. 

3.  But  I  would  have  the  Scorner,  and  total  Earthly  Man,  afked,  "Whether  the  Hea- 
ven is  hlind^  as  alfo  Hell,   and  God  himfelf  ? 

4.  Or  whether  there  is  alio  any  feeing  in  the  divine  World  ?  Whether  alfo  the  Spirit  of 
Gody^^j  both  in  the  Love-light  World,  and  in  the  fierce  Wrath  in  the  Anger- world  in 
the  Center  ? 

5.  Does  he  fay  there  is  a  feeing  therein  ?  as  indeed  it  is  very  true,  *  then  he  fhould  •  Note. 
look  to  it,  that  he  does  not  often  fee  with  the  Devil's  Eyes  in  his  purpofed  Malice  and 
Wickednefs,  when  lie  long  before  models  and  ■■'  frames  a  thing  to  himfelf  in  hislmagi-  «Orpurpores, 
nation  in  falfe  evil  Malicioufnefs  to  bring  it  to  pafs,  and  fees  before- hand  how  he  may  and  and  contnves. 
will  effefl  his  Wickednefs. 

6.  Can  he  there  fee  the  wicked  Malice  before-hand  ?  Why  fees  he  not  alfo  his  Wages 
and  Recompence  before-hand  ? 

7.  O  no,  the  Devil  fees  with  his  Eyes,  and  covers  the  Punifhment,  that  he  may  bring 
the  evil  Wickednefs  to  pafs. 

8.  If  he  would  drive  the  Devil  out,  then  he  would  fee  his  great  folly  which  the  Devil 
has  prompted  him  to. 

9.  He  lets  him  fee  the  Evil,  and  lends-  him  Eyes  to  do  it  with,  though  the  thing  be 
far  of-\  and  long  before  it  is  done,  and  yet  he  is  fo  blinded,  that  he  knows  not  that  he  fees 
with  the  Devil's  Eyes. 

10.  In  like  manner,  the  Holy  Man,  or  Saint,  fees  with  God's  Eyes ;  what  God  purpo- 
fes,  that  the  Spirit  of  God  in  the  New  Regeneration  fees  out  of  the  right  human  Eyes, 
out  of  the  Image  of  God. 

11.  It  is  to  the  Wife  a  feeing,  and  alfo  a  Doing,  not  to  the  Old  Adam  ;  that  muft 

be  a  fervant  to  it,  that  muft '  tranfadl  in  the  Work  that  which  the  New  Man  fees  in  '  Put  in  ext- 

God.  cution. 

1 2.  Yet  Chrift  faith,  ^  The  Son  of  Man  does  Nothing,  but  what  he  fees  the  Father  do,  g  job  5. 19. 
and  that  he  does  alfo. 

13.  Now  therefore  is  the  Son  of  Man  become  our  *  Houfe,  into  which  we  are  entered ;  ^  Or  Habita- 
he  is  become  our  Body,  and  his  Spirit  is  our  Spirit.  ''°"* 

14.  Should  we  then  in  Chrift  be  blind  as  to  God  ?  The  Spirit  of  Chrift  fees  through, 
and  in  us,  what  he  will ;  and  whatfoever  he  wills,  that  ivefee  and  know  in  him,  and  with- 
out him  we  know  nothing  of  God, 

I  ^.  He  does  divine  Works,  and  fees  tvhat  and  -xhen  he  Will  -,  not  when  Adam  will, 
when  Adam  would /tf/«  fhed  abroad  his  malignant  VN'ickednefs  with  high-mindednefs,  to 
be  looked  upon. 

16.  O  no,  there  he  hides  himfelf:  He  fees  not  in  us  in  the  light  of  Joy  in  God,  but 
in  the  Crofs  and  Tribulation,  in  Chrift's  fuffering  and  dying,  in  Chrift's  perfecution  and 
contempt,  in  great  forrow  and  lamentation  ;  ittto  thefe  he  fees,  and  lets  the  Old  Afs 
crouch  and  bear  the  Crofs,  that  is,  its  Office. 

17.  But  in  the  Way  through  the  Death  of  Chrift,  the  Nevj  Man  fees  into  the  Angeli- 
cal World  ;  it  is  to  him  much  eafier  and  clearer  to  apprehend  than  the  Earthly  World  ;  it 
is  done  naturally. 

18.  Not  with  Imagining,  but  with  feeing  Eyes,  with  thofe  Eyes  which  fhall  pcfTefs 
the  Angelical  World,  viz.  with  the  Eyes  of  the  foul's  Image,  with  the  Spirit  which  goes 
forth  out  of  the  Soul's  Fire. 

19.  That  Spirit  fees  into  Heaven,  that  beholds  God  and  the  Eternity,  and  no  other; 
and  that  is  alio  the  noble  Image,  according  to  the  fimilitude  of  God. 


< 


liS  Of  Divim  or  spiritual  Sight.  Part  II. 

so.  Out  of,  or  from  this  feeing  has  this  Pen  written,  not  from  other  Matters,  or  out 
of  Conjcdure  whether  it  be  true  or  no. 

21.  Though  now  indeed  a  Creature  is  but  a  piece,  and  not  a  total  confummation,  fo 
that  we  fee  only  in  Part,  yet  it  is  capable  of  being  fearched,  and  fundamental. 

2  2.  But  the  Wifdom  of  God  fnffers  not  itfelf  to  be  written,  for  it  is  zV//«/^  or  endlefs, 
'  r  Cor.  13.    without  number  and  comprehenfion,  '  -we  knoiv  only  in  Part. 

9—'--  23.  And  though  indeed  we  know  much  more,  yet  the  Earthly  Tongue  cannot  exalt 

itfelf  and  declare  it,  or  bring  it  forth :  It  fpeaks  only  JVordi  of  this   World,  and  not 
''  I  Pet.  3.  4.  words  of  the  inward  World  ;  for  the  Mind  retains  them  in  "^  the  hidden  Man. 

24.  And  therefore  one  always  underflands  otherwife  than  another,  all  according  as 

every  one  is  endued  with  the  Wifdom,  and  io  alfo  he  apprehends,  and  fo  he  explains 

it. 

Note.  25.  *  Every  one  will  not  underftand  my  writings  according  to  my  meaning  and  fenfe  j 

'  Or  improve-  indeed  it  may  be  not  one,  but  every  one  according  to  his  Gifts,  for  his '  benefit,  one  more 

ment.  ^]^^^  another,  according  as  the  Spirit  has  its  property  in  him. 

■"  I  Cor.  14.        26.  For  the  Spirit  of  God  is  often  ""  fitbje^  to  the  Spirits  of  Men,  if  they  vjill  that 
3^-  which  is  good  or  well,  and  fees  or  looks  after  what  Man  wills,  that  his  good  Work  be  not 

hindred,  but  that  every  where,  above  all,  God's  will  or  Willing  or  Defire  be  done. 

27.  For  the  Spirit  which  becomes  generated  out  of  the  Soul's  Fire  out  of  God's  meek- 
nefs  and  fubftance,  that  is  alfo  the  Holy  Spirit :  It  dwells  in  the  divine  Property,  and 
takes  its  fight  out  of  the  divine  Property. 

28.  What  is  it  now  that  is  Jlrange  to  or  in  us,  that  we  cannot  fee  God  ?  This  World, 
and  the  Devil  in  God's  Anger,  are  the  caufe  that  we  fee  not  with  God's  Eyes,  elfe  there 
is  no  hindrance. 

29.  Now,  if  one  faith  I  fee  nothing  divine,  he  fhould  confider  that  Flelh  and 
Blood,  together  with  the  fubtlety  and  craft  of  the  Devil,  is  a  hindrance  and  cover  to  him 
oftentimes,  in  that  he  willeth  in  his  high-mindednefs  for  his  own  Honour  to  fee  God, 
and  oftentimes  in  that  he  is  filled  and  blinded  with  the  Earthly  Malignity. 

*  Note.  30.  *  Let  him  look  into  the  footfteps  of  Chrift,  and  enter  into  a  new  Life,   and  give 

himfelf  to  be  under  the  Crofs  of  Chrift,  and  defire  only  the  Entrance  of  Chrift,  through 
Chriil's  death,  defcenfion  into  Hell,  and  afcenfion  into  Heaven  to  the  Father  ;  what ßall 
hinder  him,  but  that  he  muft  needs  fee  the  Father,  and  his  Saviour  Chrift,  together  with 
the  Holy  Spirit  ? 

31.  Should  now  the  Holy  Spirit  be  blind,  when  he  dwells  in  Man,  or  write  I  this  for  my 
own  boafting  ? 

32.  Not  lb,  but  for  a  rule  of  diredion  to  the  Reader,  that  he  might  forfake  his  Error 
and  depart  from  the  way  of  Wickednefs  and  Abomination  into  a  holy  divine  fubftance, 
that  he  alfo  with  the  divine  Eyes  might  fee  the  Wonders  of  God,  that  lb  God's  Will  may 
be  done. 

33.  To  which  End  this  Pen  has  written  very  much,  and  not  for  its  own  Honour,  or  for 
the  fake  of  the  Pleafure  and  V'oluptuoufneis  of  this  Life,  as  the  Driver  continually  re- 
proaches us,  that  we  do,  and  yet  it  remains  only  to  the  Driver  in  the  Anger  of  God, 
whom  we  would  defire  that  he  might  have  the  kingdom  of  Heaven,  if  he  might  but  be  re- 
leafed  from  the  Devil,  and  the  Earthly  State  and  proud  Longing  Malady,  which  make 
him  blind. 

34.  Thus,  dear  Children  of  God,  you  •vhofeek  with  much  fighing  and  tears,  let  this 
be  in  earneft  fincerity  to  you  :  Our  fight  and  knowledge  is  in  God  :  He  manitefts  or  re- 
veals to  every  one  in  this  World  as  much  as  he  will,  as  ke  knows  is  profitable  and  good 
for  iiim. 

35.  For  he  that  fees  out  of  or  from  God,  he  has  God's  Work  to  manage  ;  he  fhouid 


■Chap.  7.  Of  Divine  or  Spiritual  Sight.  jl« 

and  muft  order,  teach,  fpeak,  and  do  that  wliichi'^yf^;,  elfe  his  Jtgbt  •willie  taken  from 
him  ;  for  this  World  is  not  worthy  of  God's  vifion. 

36.  But  for  the  fake  of  tlie  Wonders,  and  the  Revelation  of  God,  it  is  given  to  many 
to  fee,  that  the  Name  of  God  may  be  manifefled  to  the  World,  which  will  alfo  be  a  Wit- 
nefs  againft  all  the  Adlons  of  the  ungodly,  which  pervert  the  Truth  into  Lies,  and 
defpife  the  Iloly  Spirit. 

37.  For  "  zve  are  not  our  own,  but  his  whom  we  ferve  in  his  Light.  „  ^  q^^  g 
cjS.  We  know  nothing  of  God  :  He,  God  himfelf,  is  our  knowing  and  feeing. 

39.  We  are  nothing,  that  he  may  be  all  in  us :  We  faould  be  blind,  deaf,  and  dumb, 
and  know  no  Life  in  us,  that  he  may  be  our  Life  and  Vifion,  and  our  Work  may  be 

1)13. 

40.  Our  Tongue  fliould  not  fay,  if  we  have  done  any  thing  that  is  good,  this  have 
we  done,  but  this  has  the  Lord  in  us  done  :  His  Name  be  highly  praifed. 

41.  But  what  does  this  evil  World  now  ?  If  any  one  fays,  this  has  God  in  me  done  : 
If  it  be  good,  then  faith  the  World,  Thou  Fool !  thou  hafl  done  it :  God  is  not  in  thee  : 
Thou  lielt :  Thus  the  Spirit  of  God  muft  be  their  Fool  and  Liar. 

42.  What  is  it  then  ^  Or  who  fpeaketh  out  of  the  Blafphemons  Mouth  ?  Even  the  Devil, 
who  is  an  Enemy  of  God,  that  he  may  hide  and  cover  the  Work  of  God,  that  God's 
Spirit  might  not  become  known,  and  that  he  may  continue  Prince  of  the  World  even  //// 
the  Judgment. 

4j.  *  Thus,  when  you  fee  that  the  World  fighteth  againft  you,  pcrfecutes  you,  defpi-  •  Note; 
fes,    flanders  you,  for  the  i'ake  of  the  knowledge  and  Name  of  God,  then  confider  that 
you  have  the  black  Devil  before  you  :  Then  ßgh,   and  long  that  God's  Kingdom  miay 
come  to  us,  and  the  Devil's  fting  may  be  broken  or  deftroyed,  that "  the  Man  through  o  s^  inflamed 
your  longing,  fighing,  and  praying,  may  be  releafed  from  the  Devil ;  and  then  you  la-  by  the  Devil. 
icur  Tightly  in  God's  I 'ineyard,  you  prevent  the  Devil  of  his  Kingdom,  and  bring  forth 
fruit  upon  God's  Table. 

44.  For  in  Love  and  Meeknefs  we  become  new  born  out  of  the  Anger  of  God,  in  love 
and  meeknefs  we  muft  ftrive  and  fight  in  the  Devil's  Thorny  Bath,  in  this  'World,  againß 
him. 

45.  For  Love  is  his  Poifon,  it  is  a  fire  of  Terror  to  him,  wherein  he  cannot  ftay  :  If 
he  knew  the  leaft  fpark  of  Love  in  himfelf,  he  would  caft  it  away,  or  would  burft  him- 
felf on  that  account,  that  he  might  be  rid  of  it. 

46.  Therefore  is  Love  and  Meeknefs  our  Sword,  wherewith  we  can  fight  for  the  Noble 
Carland  under  Chrift's  Thorny  Crown,  with  the  Devil  and  the  World. 

47.  For  Love  is  the  Fire  of  the  fecond  Principle,  it  is  God's  Fire  ;  the  Devil  and  the 
World  are  an  Enemy  to  it. 

■  48.  The  Love  hath  Gad's  Eyes,  and  fees  in  God,  and  the  Anger  has  the  Eyes  of  the 
ßerce  Tt-^ratb  in  the  Anger  of  God,  that  fees  in  Hell  in  the  fource  or  Torment  and 
Death. 

49.  The  World  fuppofes  merely,  that  a  Man  muft  fee  God  with  the  Earthly  and 
Scarry  Eyes-,  it  knows  not  that  God  dwells  not  in  the  outward,   but  in  the  inward. 

50.  And  if  then  it  fees  nothing  admirable  or  wonderful  in  God's  children,  it  fays,  O 
he  is  a  Fool,  he  is  an  Idiot,  he  is  melancholy  ;  thus  much  it  knows. 

51.0  hearken,  I kno-w  Tt'f//what  Melancholy  is  :  I  know  alfo  well  what  is  from  God  : 
I  know  them  both,  and  thee  alfo,  in  thy  blindnefs ;  but  fuch  knowledge  is  not  purchafed 
and  acquired  by  melancholy,  but  a  victorious  wreftling. 

52.  For  it  is  given  to  none  without  ftriving,  unlefs  he  is  a  Limit  or  Mark  chofen  of 
God  •,  otherwife  he  muft  wreftle  for  the  Garland. 

53.  Indeed  many  a  Man  is  chofen  to  it  in  his  Mother's  Body  or  Womb,  ?i%John  the 


I  20 


Of  Dhme  or  Spiritual  Sight. 


*  Kots. 

P  Matth.  7.  7, 

*  John  6.  37. 
'John  17.  24 


Part  II. 

Baptift,  and  others  more,  apprehended  in  the  Covenant  of  God's  Promife,  who  are  al- 
ways a  Limit,  or  Mark  of  a  Seculum.,  or  higheft  Pitch  of  an  Age,  who  are  born  with 
the  Time  of  tlie  Great  Year,  and  are  cbofen  to  open  and  difclofe  the  Wonders  which  God 
intends  or  purpofes. 

54.  But  *  7iot  all  are  out  of  the  Limit  or  Mark,  but  many  of  them  out  of  their  zealous 
feelcing  ;  for  Chrift  faith,  ^  Seek  and  you  Jhall  find^  knock  and  fo  it  -will  be  opened  unto  you : 
A\io^  IVhofoever  come  to  nie,  ihofe  I  -will  not  rejeift  or  cafl  cut.  Alfo,  '  Father,  1  will 
that  thofe  whom  then  haft  given  me,  he  ■where  I  am ;  that  is,  that  thofe  who  are  born 
out  of  Chriftwith  the  New  Man,  be  rn  God  his  Father.  And,  Father,  I  will  that  they 
fee  my  Glory  which  I  had  before  the  foundation  of  the  IVorld^ 

ßß.  Here  lies  the  feeing  out  of  Chrift's  fpirit,  out  of  God's  Kingdom,  in  the  power 
of  the  Word,  of  the  Subftance  of  the  Deity,  with  the  Eyes  of  God,  and  not  with  the  Eyes 
of  this  World,  and  of  the  outv/ard  Flelh. 

56.  Thus,  thou  blind  World,  know  wherewith  we  fee,  when  we  fpeak  and  write  of 
God,  and  let  thy  /«//^judging  alone  :  See  thou  with  thy  Eyes,  and  let  God's  Children 
fee  with  their  Eyes  j  fee  out  of  or  from  thy  Gifts,  let  another  fee  out  of  or  from  his 
Gifts. 
f  I  Cor.  7. 17.  ßy.  '  ^j  every  one  is  called,  fo  let  him  fee  ;  and  fo  let  him  walk,  or  converfe  ;  for  we 
manage  not  all  one  and  the  fame  converfation,  but  every  one  according  to  his  Gift  and 
Calling  to  ferve  God's  Honour  and  Wonders. 

58.  The  Spirit  of  God  fuffers  not  itfelf  fo  to  be  tied  or  bound  up,  as  outward  Reafon 
fuppofes,  with  its  Decrees,  Canonsand  Councils,  whereby  always  one  Chain  of  Anti- 
chrift  is  linked  to  another,  that  Men  will  judge  above  God's  Spirit,  and  maintain  and 
hold  their  Conceits  or  Opinions  to  be  God's  Covenant,  as  if  God  was  not  at  home  in 
this  world,  or  as  if  they  were  Gods  upon  Earth ;  and  moreover  what  they  will  believe, 
they  eftablifh  with  an  Oath. 

59.  Is  not  this  a  work  of  Folly,  to  bind  and  tie  the  Holy  Spirit  with  his  Gifts  of 
Wonder  to  an  Oath  ?  he  muft  believe  what  they  will,  and  yet  they  know  him  notj  alio 
they  are  not  born  of  him,  and  yet  they  make  Laws  what  he  fball  do. 

60.  I  fiy  that  all  fuch  compafts  and  binding  is  Antichrift  and  unbelief,  let  it  feem  or 
flatter  how  it  will:  God's  Spirit  on  the  contrary  is  unbound,  he  goes  not  into  fuch 
a  Compadl  or  Obligation,  but  he  appears  freely  to  the  feeking  humble  lowly  Mind,   ac- 

•  öcnaturet'  cording  to  his  Gift,  as  he  is  '  inclined. 

61.  He  is  alfo  even  fubjefted  to  it,  if  he  does  but  earneftly  defire  him  -,  TO/J'o/ then 
•would  x^nzx  "  Compadl  in  human  Wit  and  prudence  of  this  World  do,  if  it  did  belong  to 
the  honour  of  God  .''  Are  not  all  "  Compacts  generated  out  of  Self-pomp,  State,  and 
Pride  ? 

62.  Friendly  Conference  and  Colloquy  is  very  good  and  neceffavy,  that  one  prefents  or 
imparts  his  Gifts  to  the  other  ;  but  the  Compafts  or  Inftitutions  are  a  falfe  or  wicked 
Chain  againfl  God. 

62.  God  has  once  made  one  Covenant  with  us  in  Chrift,  that  is  enough  in  Eternity  ; 
he  makes  no  more  :  He  has  once  taken  Mankind  into  the  Covenant,  and  made  a  firm 
Teftament  with  or  by  Death  and  Blood  ;  there  is  enough  in  that,  we  juftly  reft  fatisfied 
in  that,  and  cleave  to  this  Covenant. 

64.  *  Note,  We  fhould  not  dare  to  dance  fo  boldly,  and  audacioudy,  and  lewdly, 
about  Chrift's  Cup,  as  is  done  at  prefent,  elfe  it  will  be  taken  away,  as  is  done  to  the 
'lurks. 

6ß.  There  is  a  very  great  earneft  72":'fr;/y  at  hand,  fuch  as  has  not  beenfince  the  begin- 
ning of  the  World:  Let  this  be  faid  to  you,  it  is  become  known:  The  Antichrift ßall 
ftand  ^  Naked. 

2  66.  But 


ift,    qualified 
or  capable. 
"  Orlnllitu- 
tions. 


'  Note, 
Chrillendom. 


y  Difcovered, 
cr  bare. 


chap,  7-  Of  divifiR  or  fpiritual  Sight.  12.1 

SS.  But  look  to  it,  that  you  become  not  thereby  the  it:orfc\  ^  for  tl^e  Jx  is  put  to  the  ^  Note,  thou 
Tree  :  the  evil  Tree  ßall  he  hezvn  do-uun,  end  cafl  into  the  hire ;  the  tunc  is   near  ;  let  ;T'"',"',  • 
none  flick  or  hide  himfelf  in  the  Lull  of  the  Flerti.  Marth.  3.  \'o. 

6j.  For  it  avails  nothing,  that  any  knows  how  he  fliould  be  New-born,  a.n<iyet 
continues  in  the  old  Skin,  in  the  Pleafure  and  Voluptuoufnefs  of  the  old  Man,  in 
Covetoufnefs,  High-mindednefs,  Unrighteoufncfs,  in  Uncliaftity,  Imniodelly,  and  in 
a  diflioneft  or  fcandalous  wicked  Life  •,  '  fuch  a  one  is  dead  nahile  he  lives,  and  ftlcks  in  ■"  i  Tim.  5.  6. 
the  Jaws  of  God's  Anger  •,  their  Knowledge  will  Accufe  and  Condemn  them  at  the 
Judgment. 

68.  If  he  receives  the  Word  of  Knowledge,  and  apprehends  it,  fo  that  God  gives 
him  to  know  it,  that  it  is  the  right  way  to  Life  ;  then  he  muft  prefently  be  a  Doer  of 
tiie  Word,  and  go  forth  from  the  Evil  or  Wickednefs,  or  elfe  he  has  a  heavy  Judg- 
inent  upon  him. 

6g.  What  is  he  better  than  the  Devi!,  wlio  *"  alfo  knows  God's  Will,  but  yet  does  his  ^  jamcsz.  ir> 
own  evil  Will?  one  is  as  the  other,  neither  is  good,  ////  he  becomes  a  doer  of  the 
Word  ;  and  then  he  walks  in  God's  Way,  and  is  in  the  Vineyard  in  God's  Labour. 

70.  The  hypocritical  Babel  teaches  now  at  prefenr,  that  our  Works  merit  nothing, 
Chrill  has  delivered  us  from  Death  and  Hell ;  we  muft  only  believe,  and  lb  we  are 
righteous. 

71.  Hearken,   O  Babel  -,  "  "The  Servant  zvho  knows  his  Lord's  IFill,  and  dees  it  not,  '  Luke  iz. 
ßMÜl  fuffcr  many  Stripes :  knowing  without  doing,  is  juft  as  a  Fire  which  glimmers,  47- 

but  cannot  burn  for  Moifture. 

72.  Wilt  thou  that  thy  divine  Faith's  Fire  fliould  burn,  then  thou  muft  blow  it  up,  , 
and  put  off  from  thee  the  Devil's  and  the  World's  Moifture  ;  thou  muft  enter  into  the 
Life  of  Chrift. 

73.  Wilt  thou  be  his  Child?,  then  thou  muft  enter  into  his  Houfe,  and  do  his  IVork, 

elfe  thou  art  our  of  it,  without,  and  an  Hypocrite,  ■*  zvho  bears  the  Name  of  God  in  ^  Exod.  20. 7. 
vain,  or  unprofitably  •,  "thou  tcacheß  etie  thing  and  dofl  another,  and  teftificft  thus,  that  °  ?^°™- 2- 2'> 
God's  Judgment  is  right  concerning  thee.  "'' 

74.  Or  what  Pleafure  hath  God  in  thy  knowing,  when  thou  ftill  continuefi  wicked  ? 
doll  thou  fuppofe  he  will  accept  thy  Hypocrify  ? 

75.  That  thou  crieft  to  him.  Lord!  give  me  a  ftrong  Faith  in  the  Merits  of  thy 
Son  Chrift,  that  he  hath  fatisfied  for  my  Sins  ;  fuppofeft  thou,  that  is  enough  ? 

76.  O   no,  hearken:  ^   thou  muft  enter  into  thrift's   luffering  and   dying,  and  be  f /'/^j  tvV^. 
born  a  fecond  Time  out  of  his  Death  -,  thou  muft  become  a  Member  in  and  with  him  -, 

thou  muft  conftantly  crucify  the  old  Adam,  and  always  hang  upon  Chrift's  Crofs,  and 
muft  become  an  obedient  Child,  that  always  hearkens  what  the  Father  fays,  and  always 
would  deftre  to  do  that. 

77.  Thou  muft  enter  into  the  doing,  elfe  thou  art  but  a   ^  Vizard  without  Life  ;  ?  Alonfler  oi 
thou    muft  together  with    God  Work  good  Works  of  Love    towards    thy    Neigh-  Mimic. 
bour,    and  continually   Exercife  thy  Faith ;    and  always   be  prepared,    and  ready  at 

'  the  Voice  of  the  Lord,  when  he  calleth  thee  out  of  the  old  Skin,  to  go  home  into  *>  Zach.  6. 15., 
the  pure  Garment. 

78.  Behold,    though  thou  plainly  walkeft  in  this  way,  yet  thou  wilt  have  upon 

thee  Weaknefs  enough,  and  feel  far  too  much  ;  thou  wilt  ftill  Work  very  far  *  too  *  Note, 
much  Evil. 

79.  For  we  have  an  evil  Gueft  lodging  within  us ;  to  comfort  onefelf  only  does  not 
avail,  but  to  fight  and  ftrive  againft  it,  and  continually  to  llay  andvanquifh  it  j  with- 
out this  it  is  ever  too ßrong,  and  will  have  the  Dominion. 

80.  Chrift  has  indeed  in  us  and  for  us  broken  and  defrayed  Death,  and  made  way 


12  2  Of  the  Pilgramage  out  of  Death  into  Life.        Part  IT. 

for  us ;  but  what  does  it  help  me,  to  comfort  myfelf  with  that,  and  learn  to  know  that, 
and  yet  continue  lying  Ihut  up  in  the  dark  Anger,  and  captivated  in  the  Chains  of 
the  Devi!  ? 

8i.  I  mull  even  enter  into  that  very  Way  and  Path,  and  walk  in  that  Street,  as  a 
Pilgrim  or  Stranger,  who  wanders  out  of  Death  into  Life. 

The  Eighth  Chapter. 

Of  the  Filgrijns  Way  from  Death  into  Life ;   and  the  Gate  in  the 

Center  of  Nature. 

CiTATio    Tertia.      The  third  Citation. 

I.  )'fyäS<(*)>Ss^"*\EAR  Children,  let  us  very  heartily  fpeak  one  with  another  concerning 
^)9(  )^  ){^^  the  Greund  and  Foundation.  Our  true  Life,  wherewith  we  fhould 
'^i*^t  n  ^iitr'f^  ^^^  God,  is  as  a  damped  Fire  ;  in  many  alfo  it  is  as  the  Fire  fhut 
'*'  k  5  '*'  "P  '"  *  'S'/i'«^  i  we  muft  ftrike  upon  it  with  true  earneft  fincere 
^^    ^    ?^^    entering  and  turning  into  God. 

£?^4*3>e?2^5        ^'  ^'^^^  upon  God's  care  in  providing,  -which  he  has  taken  for  us 

*Titui?  c  6  beforehand  :  '  he  has  regenerated  us  in  Chrift  out  of  the  Water  of 

'  eternal  Life,  and  has  left  us  at  laft  the  fame  in  the  Covenant  of  Baptifm  for  a  Key  •, 

*Heb  10  22  '■^^^  ^^  fhould  therewith  unlock,  and  therewith  ^  fpr inkle  our  Soul's  Fire,  that  it  may 

*  become  capable  of  the  divine  Fire. 
•  M  tt    6  6       3*  -^"^  ^^  '^^^  '  «f'"'^'^'^  "^  ^'^  ^"'^y  f"^  Food,  and  his  Blood  for  Drink,  that  we  Ihoiild 
ij,  «8.        '  receive  it,  and  enter  into  his  Covenant,  and  feed  our  Souls  therewith,  that  they  may 
be  quickened,  and  awake  from  Death,  that  the  divine  Fire  may  kindle  them. 

4.  Dear  Children,   it  muft  burn,  and  not  continue  to  lie  Ihut  up  in  Stone,  or  as 

an  Ember  or  Tinder,  which  would  fain  glimmer,  and  cannot  for  the  Devü's  Moifture. 

c,.  The  hiftorical  Faith  is  only  an  Ember,  which  glimmers  like  a  little  Spark  ;  it 

muft  become  Kindled,  we  muft  give  it  Matter,  wherein  the  Sparkle  may  kindle  itfelf,. 

6.  The  Soul  muft  prefs  forth  out  of  the  Reafon  of  this  World  into  the  Life  of 
Chrift,  into  Chrift's  Flefti  and  Blood,  and  fo  it  conceives  the  Matter  to  its  kindling  : 
it  muft  be  in  Earneft  Sincerity. 

7.  For  the  Hiftory  reaches  not  Chrift's  Flefti  and  Blood  ;  Death  muft  be  broke  ope». 

8.  Although  indeed  Chrift  has  broke  it  open,  yet  the  earneft  fincere  defire  muft 
follo-iv  after,  that  would  fain  do  or  aft,  and  always  labour  therein. 

9.  As  a  Pilgrim  or  Meftenger  who  has  a  long  dangerous  Way  to  Travel,  he  always 
runs  on  towards  the  End,  and  is  unwearied  ;  though  Woe  and  Mifery  befall  him,  yet 
he  hopes  for  the  End,  and  comes  always  nearer,  where  then  he  expefts  in  hope  his 
IFages  and  Refrefhment,  and  rejoices  that  his  fore  travel  and  wandering  will  have  an 
End. 

10.  Thus  muft  a  Man  that  will  travel  and  wander  to  God,  behave  himfclt  in  the 
IVay  of  his  Pilgrimage  :  he  muft  continually  more  and  more  wander  or  travel  lorih 
out  of  the  ecrrthly  Rcalbn,  out  from  the  lyill  of  the  Flefli,  of  the  Devil,  and  the 
World. 

11.  Often  Woe  and  Mifery  befiill  him,  when  he  muft  forfake  that  which  he  might 
Kell  have  had,  and  could  thereivitb  have  hvum  in  temporal  Honour. 


chap.  8.       Of  the  Pilgrimage  out  of  Death  into  Life-  123 

12.  But  if  he  will  Travel  in  the  right  Path,  then  he  tnuft  only  put  on  the  Mantle 
of  Righteoul'nefs,  and  put  off  the  Mantk  of  Covetouihels,  and  the  hypocritical  Life, 

13.  He  mud  "'impart  his  Bread  to  the  Hungry.,  and  give  his  Clothes  for  a  CoveriTig;  ■»  Ifaiah    58. 
and  not  be  an  Oppre£'or  of  the  Miferable,  and  only  'ßl  his  own  Sack  full,  fqueeze  6»  7- 
away  the  Sweat  from  the  Simple,  and  impofe  Laws  upon  hitn,  only  for  the  fake  of  his 

Pride  and  Plealure. 

14.  He  is  no  Chriftian  that  does  fuch  Things,  but  he  travels  in  the  Path  of  this 
World,  as  the  Stars  and  the  Elements,  with  the  Devil's  Infeftion  and  Luß^  drive  him. 

15.  And  though  it  is  likely  he  knows  the  Faith  of  God's  Mercifulnefs,  of  the  Satis- 

falfion  of  Chrift,  yet  that  will  not  help  him  :  for  "  7iot  all  that  fay  to  him  Lord.,  Lord,  "  Matt.  7.  zi. 
fiall  enter  into  the  Kingdom  of  Heaven  -,  but  thofe  that  do  the  Will  of  his  Father  which  is 
in  Heaven. 

16.  And  that  will  is,  "  Love  thy  Neighbour  as  thyfelf:  ^  What  thou  wilt  that  Men  »Matt. 22.39. 
ßjould  do  to  thee,  that  do  thou  alfo.  f  Matt.  7.  12. 

17.  Say  not  in  thy  Heart,  I  fit  in  this  Office  and  Lordfhip,  of  right-,  I  have 
bought,  purchafed  or  inherited  it  >  that  which  my  Subjects  do  for  me,  they  are 
obliged  to  do  it, 

18.  Search  and  fee,  whether  that  has  a  right  Original,  whether  it  is  ordained  of 
God,  or  whether  it  takes  its  Original  from  Deceit,  and  Sclf-ftate  and  Pride,  and  out 
of  Covetoufnefs. 

19.  If  thou  findeft  that  it  is  of  God's  ordaining,  then  look  to  it,  and  walk  therein^ 
according  to  the  Commandment  of  Love  and  Righteoufnefs  :  confider  that  therein, 
thou  art  a  Servant  and  Minifter,  and  not  a  Lord  over  Chrift's  Children, 

20.  And  that  thou  fitteft  not  therein  only  to  draw  their  fweat  to  thee,  that  thou  art 

their  Judge  and  Shepherd,  and  that  ■*  thoußalt  give  an  Account  of  the  Office.  '  Luke  16.  2, 

21.  '  Five  talents  have  been  given  thee,  thou  Jhouldfi  return  them  to  thy  Lord  with  In-  '  Matt,    25. 
creafe  and  Ufury  ;  thou  fliouldft  lead  thy  Inferiors  in  the  right  Way,  thou  Ihouldft  give  '5-  ^7- 
them  good  Example  in  Irtfirultion,  and  reproving  of  Evil  and  Wickedncfs, 

22.  For  it  will  be  required  of  thee,  if  thou  reproveft  «0/  the  Wicked,  and  prote^eß 
not  the  Oppreffed  and  Afflidted, 

23.  Thou  art  not  therefore  their  Ruler,  that  thou  fhouldft  be  their  Lord  :  not  thou, 
but  God  is  their  Lord,  Thou  fliouldft  be  their  Judge,  and  Part  them  in  their  Quar- 
rels, and  decide  their  Differences. 

24.  Not  for  thy  Covetoufnefs  art  thou  their  Judge,  but  for  their  Confcience  fake, 
that  thou  fliouldft  inftruft,  lead,  and  dire£i  the  fimple,  not  with  Squeezing  of  his 
Swear,  but  with  Gentlenefs  and  Meeknefs. 

25.  Thou  haft  a  heavy  Burden  upon  thee ;  thou  muft  give  an  earneft  fevere  Ac- 
count of  it, 

26.  '  When  the  Miferable  fighs  concerning  thee  in  his  OpprelTion,  he  complains  of«   Note,     ye 
thee  before  his  and  thy  Lord ;  thou  flialt  and  muft  ftand  with  him  before  the  Judg-  Magitlratej 
ment,  for  the  Sentence  paffes  upon  thy  Soul ;  no  hypocrify  will  help.  andSupenors, 

27.  Whatfoever  was  fown  with  Tears,  in  right  earneftnefs,  that  becomes  a  Sub-  ^n^^^Ynn. 
ftance,  and  belongs  to  the  Judgment  of  God,  unlefs  a  Man  converts  and  reconciles  cei,    Lord.'. 
himfelf  with  well-doing  and  Benefit  to  the  Oppreflcd,  that  they  may  blefs  him  ;  then  Rukrs,  and 
that  Subftance  breaks.  whauSver' 

28.  Therefore,  ye  Rulers  and  Superiors,  you  ought  to  look  narrowly  to  your  State  ^' 
and  Condition,  whence  it  arifes  originally :  the  Root  will  ßjortly  be  narrowly  fought 

after:  '  every  one  foall  give  an  Account  of  his  State  and  Condition.  'Rom.  14.  r.v 

29.  But  have  a  care  that  therewith  you  "  ride  not  in  the  hellifli  Fire,  as  the  fierce  •  or   Doni> 
wrathful  Devil  himfelf  does.,  and  fo  you  be  found  his  Servants  axid  Minii'tgrs ;  as  the  neer. 


124-  Of  th  Tilgr image  out  of  Death  into  Life.  Part  11^ 

"'neTvratitr  Spirit  of  the  Wonders  fliows  u?,  that  you  are  become  the  "  fulfilling  of  tBe  eternal 
are  bec(;me     ^ngcr  and  fierce  Wrath. 

w^rath't'^"'  3°-  ^'^y  ^^^  '"  '^'^y  H^3''f5  ^'^'■'s  ii'ive  my  Parents,  Elders,  Anceftors,  and  Prede- 

i'lopiiciy.        cejors  walked,  I  liuv'e  inherited  it  from  them  :  thou  knoweft  »ot  into  what  Lodging 
they  are  entered. 

31.  Wilt  thou  be  a  Chriltian  and  a  Child  of  God?  then  thou  muft  not  look  upon 
the  way  of  thy  Predeceflbrs,  how  they  have  rid  on  in  Pleafureand  Voluptuoufnefs,  but 
look  upon  God's  Word ;  that  muft  be  the  Light  of  thy  Feet. 

32.  For  many  who  have  done  Evil,  are  gone  into  the  Abyfs ;  and  thou  wilt  follow 
after  them,  if  thou  walkeft  in  their  Footfteps. 

^2-  Suffer  not  the  Devil  to  pourtray  or  paint  before  thee  the  hypocritical  way ;  his 

y  Or  in  tlie  Colotir  glifters  outwardly,  and  in  the  *'  Eflence  it  is  Poifon. 

SuWtance.  ^4.  O  how  dangerous  a  way  have  we  to  wander  and  travel  through  this  World  : 

and   it  were  to  be  wißoed,  that  there   were  7W  eternal  Thing  in  the  Wicked,  then  they 
would  not  fuffer  eternal  Torment,  and  be  in  the  eternal  Scorn  and  reproach. 

3/5.  As  they  have  here  in  this  Life  been  the  Enemies  of  God's  Children,  fo  alfo  they 
continue  to  be  for  ever  the  Enemies  of  God  and  of  his  Children. 
.  2^-  Therefore  muft  the  Children  of  God  take  the  Crofs  upon  them,  and  here  Sweat 
in  the  Thiftly  and  Thorny  Bath,  and  become  Born  again  in  Angitiß? ;  they  muft  walk  in 
a  narrow  fteep  Path,  where  Reafon  always  fays.  Thou  art  a  Fool,  thou  mighteft  live 
in  Joy  and  Jollity,  and  be  faved  well  enough. 

37.  O  how  often  outward  Reafon  ftrikes  and  fmites  the  noble  Image,  which  fprings- 
\ip  out  of  the  Thorny  Bath,  out  of  Tribulation !  how  many  Sprouts  become  torn  off 
from  the  Pearl-Tree,  through  Doubting  and  Unbelief,  which  bring  Man  into  the 
falfe  and  wicked  W'ay  ! 

38.  The  Miferable  figh  and  pant  after  temporal  Suftenance  •,  and  Curfe  the  Op- 
prefior,  which  bereaves  him  of  his  Sweat,  and  thinks  he  does  right  in  it,  yet  he  does 
but  deßroy  himfelf  therein  ;  he  does  even  as  wickedly  as  his  Driver  or  OppreiTor. 

39.  Did  he  take  to  himfelf  Patience,  and  confider  that  he  walks  upon  the  Pilgrim's 
Evil  Path,  and  did  he  fet  his  Hope  on  his  Journey's  End,  and  confider  that  thus 

*Matt.  20.  I.  under  the  Crofs  and  Mifery,  under  Oppreffion,  '^  he  Labours  in  the  Vineyard  of  Chrift ; 
O  how  happily  and  blefledly  fliould  he  do. 

40.  He  has  caufe  hereby  to  look  for  another  and  better  Life,  feeing  he  muft  here 
fwim  in  Anguijh  and  Mifery  ;  if  he  rightly  underftands  it,  how  ivell  God  intends  it 
towards  him,  that  fo  he  might  the  more  feek  and  hunt  after  him,,  that  he  might  not 
build  upon  the  earthly  Life. 

41.  Though  he  fees  that  it  is  but  a  Vale  oi  Mifery,  Affliftion,  and  Oppreffion, 
and  that  he  muft  fpend  his  Days  here  in  hard  Streights,  in  Mifery,  in  vain  Labour, 
Wearinefs,  and  Care  ;  yet  he  is  to  confider,  that  God  lets  it  not  pafs  lb  in  vain,  but 
that  in  this  manner  he  thus  giveth  caufe  to  feek  the  true  Reft,  which  is  not  in  this 
World. 

42.  Befides,  he  muft  every  hour  expea  Death,  and  leave  his  Work  to  another  ;  what 
is  it  then  for  a  Man  to  build  his  Hope  upon  this  World,  wherein  he  is  but  only  a 
Guefi,  and  a  \Vanderer  or  Pilgrim,  which  muft  here  wander  through  the  Way  or  PaJ- 
fage  of  his  Conftellation  ? 

43.  If  he  did  but  aflTume  the  inward  Conftellation,  O!  how  happily  and  blefitdly 
would  he  labour  in  God's  Work,  and  let  the  outward  go,  as  it  may  or  can  be. 

44.  A  Man  in  this  Worid  that  intends  to  poftefs  the  Kingdom  of  God,  he  has  no 
better  \Vay,  neither  can  he  have  any  better  Council  and  Advice,  than  continually  to 
confider  and  conceive,  that  he  is  in  the  Vineyard  of  God  with  all  his  doings  and  Sub- 
ftance,  and  whatlbever  he  is,  and  to  do  it  to  or  for  God. 


chap.  8.      .  Of  the  Pilgrimage  out  of  Death  into  Life.  125 

45.  His  Mind  fliould  in  a  conllant  Hope  b^  looking  towards  God,  that  he  fliall  obtain 
his  Wages  for  his  Labour  from  God  ;  and  that  he  labours  in  God's  deeds  of  Wonder,. 
and  therefore  fhould  be  dilgenc  in  the  Labour  which  he  performs. 

46.  And  when  he  mull  oftentimes  fcrve  his  driver  or  oppreflbr  in  wearinefs,  ivithout 
Wages,  then  let  him  but  confider  that  he  labours  for  God  ;  and  let  him  be  patient  in: 
hope  that  God  will  well  bellow  his  Wages  upon  him  in  due  time. 

47.  For  ^  the  Lord  of  the  Vineyard  does  not  pay  his  Labourers  at  Noon-day,  hut  in  the  '  Match,  zcn. 
Evening,  when  their  day  labour  is  done,  when  we  go  home  to  our  Lord  out  of  the  Vale  ^* 

of  this  Tabernacle,  and- then  every  one  receives  his  IVages. 

48.  *  I'hofe  then  who  have  laboured  7nuch  for  a  long  time,  have  much  Wages  to  expeft.  *  N°'^- 

49.  But  they  that  have  been  Snorers,  Grunters,  fluggifh,  lazy,  and  evil,  murmuring,  ''  Note,  ya 
whining,  pcttilh  Labourers,  in  Impatience^  fuch  have  done  imall  lervice,  and  ought  ^V  "^^^' 
well  to  expert,  moreover,  to  have  punifhment  from  their  Lord  ;  for  they  have  but  mifled 

other  Labourers,  and  have  been  unprofitable  Labourers,  and  performed  mere  vain  falfe 
and  evil  Work,  to  cheat  their  Lord  of  his  Wages  j  tliey  juHly  receive  punifhment  for 
their  Wages.. 


■*o~- 


C  I  T  A  T  I  O     T  E  R  T  I  A.       The     Third   '    Citation.  «rwa'ülng? 


The  Gate  in  the  Center  of  Nature, 

^ueßion, 

50.  Reafon  fays.  Why  does  God  let  it  go  fo,  that  here  is  nothing  but  vain  toHfome 
Wearinefs,  as  alfo  vexation  and  oppreffion,  one  plaguing  and  afflifting  another  ?  And 
though  many  have  much,  and  want  nothing,  yet  they  have  no  quiet  and  reft  •,  they  hunt 
only  after  oppreffion  and  unquietnefs ;  and  their  heart  is  never  quiet  and  ftill. 

Anfwer. 

$\.  See,  thou  locked-up  Knowledge,  the  Ground  or  foundation  of  the  World  is  thus  j 
the  Original  of  Life  is  alfo  thus  •,  in  this  World  it  may  or  cannot  be  otherwife,  except  a  Man 
becomes  new-born,  and  then  he  is  otherzvife  in  the  New  Man. 

ßz.  And  yet  this  oppreffion  and  driving  cleaves  always  to  him  in  the  Old  Man  :  *  This  *  Note. 
is  theflrife  of  the  fpirit  againß  theflefi,  where  the  "  fefh  luflstb  againß  the  fpirit,  and  the  -  Gal.  5. 
fpirit  againfl  thefUfh. 

^lueßiojt. 

53.  Now,  fays  Reafon,  whence  has //&«  its  original  ? 

Anfwer. 

54.  Behold  !  in  the  Center  of  Nature  there  is  fuch  a  Thing,  Being,  or  Subftance  ; 
do  but  mind  it. 

S5-  The  Eternal  Will,  which  is  called  God,  that  is  free;  for  it  has  in  it  nothing  but 
the  Light  of  the  Majefty,  and  dwells  in  the  Eternal  Nothing  ;  and  therefore  alfo  No- 
thing can  touch  him. 

e,6.  But  his  Defiring,  which  makes  the  Center  of  Nature,  that  hath  fuch  a  property  5 


i: 


126  Of  the  Pilgrimage  out  of  Death  into  Life.       Part  If. 

for  therein  is  the  harß}  aftringency,  -viz.  the  firfl  Property  of  Nature,  which  always  at- 
trafts  to  itfelf,  and  receives  where  nothing  is,  where  it  has  made  Nothing,  and  tai^es  it, 
and  draws  it  together. 

ßj.  Yet  it  may  not  eat  it,  alfo  it  is  not  profitable  to  it :  Thus  it  makes  to  itfelf  anguifh 
pain,  and  unquietnefs  therewith  ;  as  covetoufnefs  in  Man  does. 

58.  The  fecond  Form,  is  its  drawing  or  fling  ;  that  is  its  Servant  or  Child,  which 
there  draws  together  what  the  defjre  wills  -,  that  is  the  Labourer,  and  fignifies  the  Infe- 
rior Man,  who  is  evil,  bafe,  angry,  raging,  and  ftings  and  rages  in  the  harfh  aftrin- 
gency. 

59.  And  that  the  aflringent  harfhnefs  cannot  endure  from  the  fervant,  but  draws  it  the 
more  eagerly,  and  fo  the  fervant  becomes  more  evil  and  bafe,  more  raging,  undfiorms 
the  Lord's  houfe. 

60.  Thereupon  will  the  Lord  bind  and  hold  the  fervant,  and  the  fervant  tears  from  ic 
with  Malice  aloft  again. 

61.  And  then  feeing  the  Lord,  ^■;2.  the  harfh  i^nngtncyy  cannot  overpower  it,  they 
ftniggle  together  in  great  anguifh,  enmity  and  oppofition,  and  begin  to  make  a  whirling 
wheel,  to  worry,  murder,  and  put  to  death  one  another. 

62.  This  is  the  TV.;/VJ  Form  of  Nature,  whence  arife  Wars,  fighting,  ftrife,  deftroy- 
ing  of  country  and  city,  envy  and  anxious  vexatious  Malice  and  Wickcdnefs ;  whereas 
always  one  would  have  the  other  dead,  wiileth  to  devour  all  and  draw  it  into  itfelf;  it 
wills  to  have  it  alone,  and  yet  there  is  nothing  profitable  to  it,  but  hurtful. 

63.  It  does  as  the  fierce  wrath  of  Nature  does,  that  fwallows  itfelf  up  into  itfelf,  and 
confumes  and  breaks  itfelf,  and  yet  it  generates  itfelf  alfo  thus. 

•  Note.  64.  *  Whence  all  Evil  comes :  The  Devil,  together  with  all  evil  things  or  fubftances 

comes  from  hence  -,  thus  they  have  their  original. 

6s^.  As  Nature  in  the  Center  does,  underftand  without  the  Light,  fo  does  the  Devil  alfo, 
who  has  not  the  Light ;  as  alfo  evil  Men  and  Beafts,  alfo  Herbs  and  Grafs,  and  all  what- 
foever  is  odious  or  enemicitious. 

6^.  For  it  is  the  poifon-wheel,  whence  the  Life  arifes  originally,  and  whirls  itfelf 
thus  in  great  anguifh,  in  flinging,  raging,  and  breaking,  till  it  creates  another  Will  in 
itfelf  to  go  out  of  the  Anguifh,  and  finks  itfelf  down  into  Death,  and  gi-ces  itfelf  free 
therein  into  Liberty, 

6-j.  So  it  deflroys  the  flinging  and  breaking-in  death,  and  falls  into  the  Liberty  of  the 
firfl  willing,  which  kindles  the  anguifli  of  Death  with  the  flill  Liberty,  whence  the  an- 
guifh is  terrified.  Death  breaketh,  and  out  of  the  Anguifh  goes  forth  a  Life  of  Joy. 

68.  Thus  it  goes  alfo  with  Man  when  he  is  in  the  Anguifh  and  Enmity,  that  the  fting 
of  Death  and  of  An^er  rages  in  him,  lb  that  he  is  anxious,  covetous,  envious,  angry, 
and  enemicitious. 

6cj.  Then  he  fhould  not  continue  in  this  evil  fubflance,  condition,  or  doings ;  elfe  he 
is;«  the  Forms  of  death,  anger,  fierce  wrath,  and  hellißj  fire  ;  and  if  the  water  Iburce  and 
quality  v/as  7ict  in  him,  together  with  Flefh  and  Blood,  then  he  would  inftantly  be  z  kind- 
led Devil,  and  nothing  elfe. 

70.  But  he  fhould  confider  himfclf,  and  create  another  will  in  his  evil  anguifli,  and  go 
outfrom  the  covetous  Malice  into  the  Liberty  of  God,  where  there  is  continually  Reß 
enough. 

71.  He  fhould/«  Death  fink  down  into  Patience,  and  willingly  give  up  himfelf  into 
the  anxious  Wheel,  and  create  a  Thirß  after  God's  quickening,  which  is  the  Liberty, 
and  fo  he  finks  down  quite  through  the  anxious  Death,  and  falls  into  the  Liberty. 

72.  And  fo  when  its  Anguifii  tafles  the  Liberty,  that  it  is  iuch  a  flill  meek  fource  or 
quality,  then  the  anguifii  becomes  terrified,  and  in  the  Terror  breaks  the  enemicitious 


Chap.  8.        Of  the  "Pilgr'mmge  out  of  Death  into  Life.  127 

hardi  Death  ;  for  it  is  a  Crack  or  Terror  of  Great  Joy,  and  a  Kindling  of  the  Life  of 
God. 

73.  Thus  the*"  Pearl-branch  or  Sprout  comes  to  be  generated;  that  now  {lands  in  the  '  A  Branch  on 
Trembling  of  Joy,  but  jn  great  danger;    for   the  death  and  the   anguilh   fource  or  the  Vine 
quality  is  its  Root.  ^^"^■ 

74.  And  it  is  fiirrounded  therewith  as  a  fair  green  flip  or  branch  grows  out  of  a.ßink- 
iiig  dunghill  out  of  the  ftrong  fource,  and  attains  another  Eflcnce,  Smell,  Subftance,  and 
Source  or  QiiaHty,  than  its  Mother  has,  out  of  which  it  became  generated. 

75.  As  then  alfo  the  fource  or  quality  in  Nature  has  fuch  a  property,  fo  that  out  of  the 
Evil,  viz.  out  of  the  Anguißo,  the  Great  Life  becomes  generated. 

76.  And  as  we  further  know,  that  Nature  in  the  Crack  or  Terror  divides  itfelf  into  two 
Kingdoms ;  theßrß  into  the  Kingdom  of  Joy  ;  the  fecond  into  a  finking  of  Death  into  a 
Darknefs ;  fo  alfo  Man,  when  the  Lily  Branch  to  the  Kingdom  of  Joy  thus  becomes  ge- 
nerated, then  its  Nature  divides  itfelf  into  Two  J-Fills. 

77.  As,  Firß,  the  one  rifes  up  in  the  Lily,  and  grows  in  God's  Kingdom  :  Secondly^ 
the  other  finks  down  in  the  dark  death,  and  pants  or  longs  after  the  Earth,  after  its  Mo- 
ther, which  drives  always  againft  the  Lily,  and  the  Lily  flies  before  or  from  the  roughnefs. 

78.  As  a  fprQut  grows  out  of  the  Earth,  and  the  Eifence  flies  before  or  from  the  Earth, 
and  is  drawn  up  by  the  fun  till  it  comes  to  be  a  Stalk  or  Tree ;  fo  alfo  God's  Sun  draws 
Man's  Lily,  viz.  the  *  T>Seii}  Man,  always  in  his  power,  forth  from  the  evil  Eflence,  and  *  Note,. 
draws  at  lafl:  out  of  it  a  Tree  in  God's  Kingdom. 

79.  And  then  he  lets  the  old  evil  Tree  or  Shell,  under  which  the  New  did  grow,  fall 
«way  into  the  Earth  into  its  Mother,  after  which  it  indeed  longed,  and  out  of  the  Earth 
again  into  the  Center  of  Nature,  at  the  End  of  the  Day  of  Separation,  wherein  all  muß 
again  go  into  its  Ether. 

80.  Thus  goes  the  Lily  alfo  into  its  Ether,  viz.  into  the  ^  free  will.,  into  the  Light  of  t  Note, 
the  Majefty. 

81.  Undcrftand  it  further,  thus:  When  thus  two  Kingdoms  divide  themfelvcs  in  the 
Crack  or  Terror  of  Nature,  then  is  the  Terror  or  Crack  in  itfelf  a  Flafh.,  and  Caufe  of 
the  Fire,  viz.  of  the  Life's  kindling. 

82.  Thus  the  Prima  Materia,  viz.  the  firfl:  Matter,  which  the  harflinefs  makes  with 
its  entering  in,  wherein  the  Enmity  exift:ed,  divides  itfelf  into  T  W  O  Parts,  one  down- 
wards into  Death  ;  this  is  the  eflcntial  Life  with  the  fubftantiality  of  this  world,  fuch  as 
Earth  and  Stone. 

83.  And  then  the  fecond  Part  fevers  itfelf  out  of  the  Terror  or  Crack  of  the  Fire 
into  the  Light  of  the  Liberty  ;  for  the  Terror  of  the  Fire  kirJles  the  Liberty,  fo  that  it 

affo  *  becomes  defirous ;  and  that  now  in  its  defiring  draws  the  Kingdom  of  Joy  into  *  Note. 

itfelf»  viz.  the  meek  well  ckjing,  and  makes  it  alfo  become  *^  Matter.  '  Or  material. 

84.  This  now  is  the  Heavenly  divine  ^  fubftantiality,  which  draws  the  fire  again  into  iOrCorpoic- 
itfelf,  and  devours  it  in  its  Crack  or  Terror,  which  is  the  Fire's  fource  or  quality  ;  and  «y- 

there  the  fbtt  meekiiefs  confumes  the  fource  or  quality,    and  brings  itfelf  into  the  higheß 
Joy  ;  fo  that  out  of  Anguifh  Love,   and  out  of  Fire  a  Love-burning  comes  to  be. 

85.  And  it  gives  out  of  the  Burning  the  richly  joyful  fpirit  of  the  Eternal  Life, 
•which  is  called  the  Spirit  of  Gcd,  which  arifes  originally  in  the  firft  willing,  which  is  call- 
ed the  Father,  for  it  is  the  defiring  of  nature,  and  is  in  the  fire  a  fire -fource  or  quality, 
and  in  the  Anguifh  of  Death,  a  Sting  of  Death,  and  of  fierce  Wrath,  and  the  Enmity 
in  the  fubftance  of  Nature,  viz.  in  the  Center. 

86.  And  in  the  Light  it  is  the  dtvine  Kingdom  of  Joy,  which  there  in  the  divine  fub- 
ftantiality,  viz.  in  the  IVifdom,  which  makes  the  colours  of  the  virtues  and  pov/ers,  opens 

tile  'Noble  *  Tinilure,  which  is  the  Glance  of  the  Heavenly  Subfl:antiality.  •  Xote, 


12  8  More  Circumßances  of  the  Third  Citation.  Part  II. 

^  87.  And  it  caufes  in  the  Subftantiality  the  Element  of  the  Angelica!  World,  out  of 
which  this  World  is  an  Out- birth,  but  in  the  /Inger  kindled  by  the  Devil,  vvho  is  a  caufe 
that  the  fierce  Wrath  of  Nature  hath  kindled  itfelf,  whence  in  the  Subiiantiality  Earth 
and  Stone  are  come  to  be,  as  it  is  before  our  Eyes. 

88.  Which  the  mightiell  Iburce  or  quality  in /^'f'/'o  F/ß/,  in  the  Word  F/<^/,  has  fepa- 
rated  into  a  Principle,  as  in  the  Book  of  the  Threefold  Life  is  exprefled  at  large. 

89.  Thus  underiland  the  Fire-flalh  for  t\\t  fourth  form  of  Nature. 
^o.   And  the  Love-birth  of  the  Kingdom  of  Joy  for  the  7?// /^  Form. 

91.  And  the  fwallowing  in  of  fubltantiality,  out  of  the  Meeknefs  into  the  Fire- fource 
or  quality,  where  ihs  fire  alfo  attains  the  Kingdom  of  Joy,  vi-z.  tht  foHud  of  the  Mani- 
fcftation  or  Revelation  of  the  Colours,  Wonders  and  Virtues,  whence  the  five  SenlVs, 
viz.  Seeing,  Hearing,  Smelling,  Tailing,  and  Feeling,  exifl,  for  the  Jlxth  Form  of 
Nature. 

92.  And  the  Subflantiality  of  the  Light,  in  which  the  divine  Element  is  comprehend- 
ed, out  of  which  the  fpringing,  growing,  or  Paradife  exifts  for  thefeventh  Form  •,  and 
again  for  the  Mother  of  all  Forms,  which  gives  lubllance,  power,  and  meeknefs  to  aii 
Forms,  fo  that  there  is  an  Eternal  Lite,  and  an  Eternal  Dwelling  or  Delight  of  Life. 

^^.  For  the  feventb  Form  holds  or  contains  in  itfelf  the  Angelical  World,  as  alio  the 
Paradife,  or  right  Kingdom  of  Heaven,  wherein  the  Subßance  of  the  Deity  is  manifett, 
and  all  whatibever  the  light  World  contains ;   as  we  have  exprefled  in  our  other  Books, 

The  Ninth  Chapter. 
More  Circumßa?tces   of  this  Third  Citation^  highly  to  he  conßdered. 

I.  yc~m^        jriB^  HUS,  ye  Children  of  Men,  be  here  feeing,  and  not  blind  :  Obferve 

k.    k.J^    ^     what  is  here  manifefted  to  you  :  It  is  done  not  in  vain :  There  is  fome- 

"^  'p  ?^         what  more  behind  :  Sleep  not ;  it  is  high  Time  -,  do  but  fee  what  the 

^-3*         =*-         Subftance  of  all  Subllances  is. 

^  Ground  or        T    T"  "1^  ^         2.   This  World  is  generated  forth  out  of  the  Eternal  :  The  '"  Cen- 

Foundation  of       «^-^        *^-*=     ter  of  Nature  has  cver  been  from  Eternity  ;  but  it  has  not  been  mani- 
Nature.  y-^_^/ 

■  Sternnef?  3-  ^'ith  this  World,  and  with  the  Devil's  '  fierce  Wrath,  it  is  come  into  fuhfiance  : 

anger,  or  ma-  but  yet  underftand  what  the  Devil  is. 

•'<:e-  4,  He  is  a  Spirit  of  his  Legions  out  of  the  Center  of  Nature,  ^  as  one  when  he  was 

Note,  the    (-j-eated  in  the  divine  fubftantiality. 
atcdin  the  di-       5-  ■^"'^  Y^^  '^^  ^^'^  '"^  ^^  proved  Or  tried  in  the  Fire,  and  to  fet  his  Imagination  into 
vine  fubilanti-  the  Love,  but  he  fet  it  into  the  Center  of  the  Wrathfulnefs,  back  into  the  fourth  form 
al'ty-  of  the  Anguifli,  and  would  fain  domineer  in  the  Fire  over  God's  Meeknefs,  as  an  Enemy 

of  the  Kingdom  of  Joy,  and  defpifed  the  Love,  when  he  faw  that  the  Fire  gave  ftrength 

and  might. 

6.  And  therefore  he  was  thruft  out  of  the  fire  of  God  into  the  Anguifh  of  the  Dark- 
nefs,  into  the  Center  of  the  fourth  Form  ;  he  had  no  more  of  the  Fire,  but  the  Terrible 
Flaßj,  and  that  is  his  right  Life. 

7.  But  the  Will  of  God,  which  however  in  Angels  and  Men  longs  and  ptints  after  the 

Life, 


Chap.  9.     More  Circumßaitces  of  the  'Third  Citation.  1 29 

Life,  which  comes  to  help  the  Life,  with  the  Liberty,  viz.  with  the  Meeknefs,  that  has 
left  or  forfaken  him,  and  fo  he  cannot  attain  the  Light  in  Eternity. 

8.  Alfo  he  can  form  or  create  }io  Imagination  or  Longing  after  it ;  for  God's  Will- 
fpirit  flows  into  him,  and  fubdues  him  in  the  Anguifh-chamber,  in  the  firft  four  forms 
of  Nature  ;  he  cannot  attain  the  fifth. 

9.  And  though  indeed  lie  has  all  forms  of  Nature,  yet  «//is  enemtcittous  and  oppofite, 
or  of  contrary  Will  •,  for  the  Holy  Spirit  has  left  him,  and  now  the  fource  or  fountain  of 
the  Anger  or  fierce  Wrath  is  in  him. 

10.  God,  who  is  All,  has  opened  his  fierce  Wrath,  or  the  Ow/^r  of  the  Original  in 
him,  fo  that  it  alio  is  Creaturely,  for  it  has  alio  longed  to  manifefh  itfelf. 

11.  And  when  God  once  moved  himfelf  to  the  Creation  of  Angels,  that  all  ^^f^we 
manifeft,  whatfoever  from  Eternity  in  the  Wonders  of  the  Wifdom  Itood  hidden  in  the 
Center,  both  in  Love  and  Anger. 

12.  Seeing  now  we  thus  know  what  we  are,  and  that  God  lets  us  know  it,  we  fhould 
now  look  to  it,  and  generate  fome  Good  out  of  us ;  for  we  have  the  Center  of  the  Eter- 
nal Nature  in  tis. 

J 3.  If  we  make  an  Angel  out  of  us,  then  we  are  that. 

14.  If  we  make  a  Devil  out  of  us,  then  alio  we  are  that. 

15.  Here  we  are  in  the  Making,  in  the  creating:  We  ftand  in  the /^/J ;  God's 
Willing  in  the  love  ftands  in  the  Center  of  the  Life  towards  us. 

16.  God  is  become  Man,  and  willeth  to  have  us  ;  fo  alfo  his  Anger  in  the  Kingdom 
of  the  fierce  Wrath  willeth  to  have  us  -,  the  Devil  alfo  willeth  to  have  us  into  his  foci- 
ety  ;  and  God's  Angels  alfo  into  theirs  ;  for  whichfoever  we  are  Fadors  and  trade  in, 
thither  we  go. 

17.  *  If  we  put  our  Imagination  Into  the  Light  of  God,  and  go  with  earneft  fincerity  •  Note, 
into  that,  then  we  come  into  it,  and  are  alfo  with  earneftnefs  drawn  into  it. 

18.  Will  we  then  put  our  Willing  into  the  Glory  of  this  World,  and  let  the  Eternal 
go  ?  then  we  have  to  expeft,  that  we  muft,  with  this  World's  fierce  Wrath,  enter  into 
the  firft  Myftery. 

19.  f  li' v/thAve  not  divine  Imagination,  viz.  Faith  in  us,  then  the  divine  Love  will  -f.  Note, 
leave  us,   and  not  let  us  in  at  her  Doors. 

20.  Aßtredly,  if  God  breaks  them  not  open,  then  we  come  into  Neceffity  ;  if  thou 
bringeft  not  God's  fpirit  along  with  thee,  thou  wilt  never  more  attain  it. 

21.  Therefore  it  is  good  to  fpring,  and  grow  forth  in  this  life  :  Chrift  is  become  our 

field }  we  may  without  any  great  anguifli  or  trouble  attain  it ;  *  it  is  but  to  do  this,  •  Note, 
viz.  to  break  our  Will. 

22.  That  is  the  Grievance,  for  the  eld  Adam  will  not;  fo  alfo  the  Anger  will  not ; 
the  Devil  alfo  will  not. 

23.  Behold  !  O  Man,  thou  thyfelf  art  thy  own  Enemy,  that  which  thou  holdeft  to 
he  thy  friend,  that  is  thy  Enemy :  Wouldft  thou  be  faved,  and  fee  God  ?  then  thou  muft 
become  the  worft  Enemy  to  that  which  thou  efteemell  thy  beft  friend,  viz.  to  thy 
outward  Life. 

24.  Not  that  thou  (houldft  deftroy  it,  but  its  will  only ;  thou  muft  do  what  thou 
willeft  not,  thou  muft  become  an  Enemy  to  thyfelf,  or  elfe  thou  canft  not  fee  God. 

25.  For  that  which  thou  now  holdeft  for  thy  friend,  is  proceeded  out  of  the  Anguifh- 
chamber,  and  has  ftill  the  Anguifti-life  in  it;  it  has  the  Anger- fource  or  quality,  and  the 
Devil's  ficknefs,  longing,  or  Malady  in  it. 

26.  Thou  muft  form  or  create  a  Will  in  God  -,  thou  muft  form  or  create  a  Will  out 
of  thy  Soul,  and  with  the  fame  go  forth  out  of  Evil,  Wickednefs  and  Malice,  into  God  j 
and  fo  thou  wilt  be  introduced  into  God's  Fire. 

*  Rr 


1^0  More  Circiimßances  of  the  Third  Citation,         Part  II. 

w'  27.  Underftand  the  willing-fpirit ;  Z^«/ will  kindle  thy  foul,  and  fo  then  reach  after 

the  life  and  fpirit  of  Chrifl,  and  thou  wilt  receive  it;  which  will  new  Regenerate  thee, 
with  a  New  willing,  which  will  abide  with  thee. 

28.  The  fame  is  the  blojfom  of  thy  foul,  wherein  the  New  Child  ftands  in  the  Image 
of  God  ;  to  that  God  gives  Chrift's  flelh  and  blood  to  feed  on. 

29.  And  not  to  the  Adamical  Afs,  as  Babel  wonderfully  Dreams  ;  as  if  the  wicked 
Ihould  participate  of  the  Body  of  Chrift !    O,  No. 

30.  They  receive  the  four  Elements,  and  therein  the  Anger  of  God,  and  for  this 
'  I  Cor.  1 1.29.  Reafon,  ^  becaufe  //&^  diftinguilh  or  difcern  not  the  Lord's  Body.,  which  is  every  where 

prefent  in  Heaven,  and  is  fed  upon  by  that  foul  which  attains  Heaven. 

31.  Not  as  afign,  as  the  other  fancy  Dreams;  not  Spirit  without  Subftance-,  but  the 
fuhjiance  of  the  fpirit  furrounded  and  inclofed  with  God's  Wifdom,  Chrift's  Flefh,  which 
fills  the  Light-world  in  every  Place ;   which  the  Word  that  became  Man  brought  along 
with  it  into  Mary. 

32.  That  fame  fubftantiality,    though  indeed,  in  Mary,   it   became  Opened  in  its 
Jl"  John  3. 13.  flefh  and  blood,  and  aflumed  human  Hflence  to  itfelf,  '"  a'ßj  at  that  very  Time,  while 

Chrift  lay  in  the  body  or  womb  of  Mary,  in  Heaven,  in  the  one  Element  in  all  Places. 
V'~~-~  '         2^.  It  never  came  at  any  time,  from  any  Place,  many  Miles  off  into  Mary :  No,  but 

the  included  Center  which  Adam  had  ftiut  up  in  the  Anger  of  God  in  Death,  that  the 
word  of  the  Deity  did  open  or  unlock,  and  introduced  the  divine  fubftantiality  into  the 
Virgin-like  Center  Ihut  up  in  Death. 

34.  That  was  done  in  the  Body  or  Womb  of  Mary,  in  the  Limit  or  Mark  of  the 
Covenant ;  not  departing  away,  alio  not  entering  in,  but  opening,  generating  in,  and  in 
this  world  generating  from  it. 

35.  God-and-Man  one  Perfon,  Heavenly;  and  that  which  was  inclofed  in  Death, 
fubftantiality  and  virginity  ;    one  fubftantiality  ;    one  only  Man  in  heaven  and  in  ttis 

World. 

36.  And  fuch  muft  we  alfo  be  ;  for  the  Word  which  became  Man,  is  fiirring  in  the 
foul,  and  ftands  in  the  found  of  the  Life  in  all  Souls. 

37.  Now  go  whither  thou  wilt,  thou  haft  now  the  Center  of  the  Deity  in  thee,  in  the 
found  and  ftirring,  and  alfo  the  Center  of  the  fierce  wrath  ;  into  which  thou  goeft,  and 
which  thou  awakeneft  therein,  ftands  thy  Life. 

38.  Do  what  thou  pleafeft,  thou  art  free,  and  God  lets  thee  know  it ;  He  calls  thee  ; 
if  thou  comeft,  then  thou  wilt  be  his  Child  ;  if  thou  goeft  into  the  Anger,  then  thou 
wilt  alfo  be  taken  up  by  that. 


A 


The  Tenth  Chapter. 
Of  God's  Exprefs  Image  of  Man.,  viz.  of  Gods  fimilitude  in  Man, 

1  •  l'*')^^^)§("^  E  cannot  in //.;/>  world  fee  our  Subfta^itiallty  or  New  Body,  while  we 
)eü)(  ^^  ^^  are  in  the  Earthly  Body  ;  the  Outward  Man  knows  it  not ;  only  the 
h%  W  <(^  Spirit,  which  becomes  generated,  and  goes  forth  out  of  the  New  Man, 
C-«c        «j-O  that  knows  its  Body. 

^w/%sC^      2.  But  if  we  would  willingly  have  the  knowledge  of  it,  and  would 
».^^.^iS^J«  j^i^ow  whether  we  are  in  the  New  Birth,  then  v:e  have  no  better  freof  ox 


Chap.  10.  Of  God  s  Image  in  Man.  131 

trial  of  it,  than  by  or  in  the  fimilitude  of  God,  which  we  undefRand  to  be,  viz.  the 
Defiring,  tlie  fenfe  or  *  thoughts,  and  the  Mind.  •  N<#. 

3.  Thefe  Things  contain  in  them  the  Center  of  the  fpirit,  out  of  which  the  ftrong  will 
comes  to  be  generated  and  brought  forth  ;  in  which  the  right  true  fimilitude,  and  the 
Image  of  God  with  flefh  and  blood  Hands,  which  the  outward  Man  kncAvs  not. 

4.  For  that  very  Image  is  not  in  this  world,  but  it  has  another  Principle,  ivz.  in  the' 
Angelical  world,  and  during  this  Time  of  the  Body  (lands  in  the  Myftery,  in  the  fecrecy 
or  Arcanum. 

5.  As  the  Gold  in  the  Stone,  whereas  the  Gold  has  another  TinHure,  another  Eflcnce, 
another  Glance,  and  Lüfter  or  Shining  ;  and  the  rudenefs  or  droflinefs  of  the  ilone  can- 
not con:iprehend  it :  and  the  Gold  alfo  does  not  comprehend  the  rude  droffinefs  of  the 
Stone ;  and  yet  the  rude  drofiinefs,  viz.  the  Angidß  Center,  is  a  Caufe  of  the  Gold  ; 
for  the  rude  droffinefs  is  the  Mother,  and  the  Sun  or  Sol  is  the  Father. 

6.  Thus  alfo  is  our  Old  Adam  and  Body  a  Caufe  of  the  New  Body  ;  for  it  is  the 
Mother  :  out  of  the  Old  fubftantiality  originally  arifes  the  new  Body,  and  God's  Spirit 
in  Chrift  is  the  Father  ;  as  the  Sun  is  the  Father  of  the  Gold,  fo  alfo  is  God's  heart 
the  Father  of  the  New  Man 

7.  But  now  we  cannot  know  the  New  Man  better  than  in  the  Center,  namely,  in  the 
Defiring,  Thoughts  and  Mind. 

8.  "  IVben  we  find  ourfehes  thus,  viz.  that  our  Defiring  ftands  totally  according  to  and  "  ^oie.  How 
towards  God,  that  onr  Thoughts  continually  run  into   the  will  of  God,  and  that  the  *^^  "V^^  '^f""' 
Mind  totally  gives  itfelf  up  in  Obedience  into  the  will  of  God,  and  that  the  Imagi-  Noble  Lily- 
nation  or  Longing  draws  in  God's  power,  then  we  may  ajfuredly  know,  that  the  Noble  Branch,  'vix. 
Lily- Branch  is  generated,  that  the  Image'  of  God  is  in  fubßance,  that  God  in  the  fi-  the  Body  of 
militude  is  become  Man.  £°Gen  ra^^d 

9.  There  it  is  neceflary  that  the  Noble  Image  be  highly  regarded  and  taken  care  [nmT^^'^^^ 
of,  and  that  the  Old  Adam  with  his  Lußs  have  no  room  or  fpace  left  him,   but  that 

he  be  continually  put  to  Death,  that  the  New  Man  may  grow  and  be  great,  and  become 
adorned  with  the  wonders  of  the  wifdom. 

10.  But  now  Reafon  afks.  How  is  then  the  fimilitude  ? 

11.  Behold!  God  is  Spirit ;  and  the  Mind,  together  with  the  thoughts  and  defire,  is 
alfo  Spirit.     The  Mind  is  the  Wheel  of  Nature;    the  Defire  is  the  Center,  viz.  the 

firft  fubftance  to  Nature  -,  the  Thoughs  are  the  "  Eflences.  » OrBranches. 

1 2 .  For  out  of  the  Eflences  go  the  Senfes  or  Thoughts ;  they  are  and  have  their 
Original  out  of  the  fting  of  the  defire,  viz.  out  of  the  harfh  aftringency  ;  for  they  are 
the  Bitternefs,  and  run  always  into  the  Mind  as  an  Anguifh-wheel,  and  feek  reft,  to  try 
whether  they  may  attain  the  liberty  of  God. 

13.  They  are  they  which  ßrike  up  the  fire  in  the  Anguifh-wheel,  w'z.  in  the  Mind,  and 
in  the  kindling  in  the  Crack,  or  Terror,  willingly  give  up  themfelves  into  Death, 
and  thus  fink  down  through  the  fire-fource  or  quality,  into  the  Liberty,  viz,  into  God's 
Arms  i  and  they  go  forth  into  the  Liberty  as  a  Life  out  of  Death. 

14.  "They  are  the  Root  of  the  New  Tafte  or  Relifh,  which  penetrate  into  God's  wifdom- 
and  wonders ;  they  bring  the  Defire  out  of  the  Anguifti  of  Death ;  they  fill  their  Mother, 
the  Mind,  and  give  it  power  from  God's  Eflence. 

15.  Thus  is  the  Mind  the  wheel,  or  the  right  Chamber  of  the  Life,  viz.  ^  the  foul's 'p  Oi-dweiiin» 
own  Houfe,  of  which  itfslf  is  a  Part;  if  the  fubftantiality,  underftand  the  fubftantia-  of  the  foe..  "^ 
lity  of  the  TinHure,  be  accounted  to  it,  viz.  the  Fire- life. 

16.  For  out  of  the  Fire-life  exifts  the  Mind,  and  the  Fire-life  dwells  in  the  Mind  : 
but  the  Mind  is  Nobler  than  the  Fire,  for  it  is  the  Mobility  of  the  Fire's  life  j  it  makes 
the  underßanding. 

»  R  r  2 


^32 


Gf  God's  Image  m  Man,  Part  11. 


1 7.  I'he  Thoughts  or  Senfes  are  tlie  Mind's  Servants^  and  are  the  fubtileft  Mefiengers  ; 
they  go  into  God,  and  again  out  of  God  into  necefllty. 

iS.  And  whereinfoever  they  .^/«^/^  themfelves,  either  in  God,  or  in  Necefllty,  viz, 
in  falHiood  or  wickednefs,  that  they  bring  home  to  the  Mind. 

19.  Therefore  muft  the  Noble  Mind  often  be  Lord  over  the  evil  or  wickednefs,  and 
Itifle  it  in  its  Anguifli,  when  the  Thoughts  have  entertained  or  loaded  falfe  or  evil  /?»«- 
ginatioits  into  the  Defire. 

20.  Thus  underftand  it,  laftly,  in  this  Manner;  God  is  himfelf  ALL  and  in  ALL. 

21.  But  he  goes  forth  out  of  the  fierce  wrath,  and  finds  the  Light  and  power- 
world  in  himfelf;  he  himfelf  makes  them,  fo  that  the  fierce  wrath  with  all  forms  are 
cnly  a  Caufe  of  the  Life,  and  a  finding  of  himfelf  in  Great  Wonders. 

22.  He  is  the  Ground,  or  Byfs  and  Abyfs  ;  the  Liberty  and  alfo  the  Nature,  in  Light 
and  Darknels. 

23.  And  Man  alfo  is  allthis,  if  he  does  but  fo  feek  and  find  himfelf  as  God  does. 

24.  Our  whole  Writing  and  Teaching  aims  at  this,  how  we  muft  feek,  make,  and 
laftly,  fnd  ourfelves ;  how  we  muft  generate  or  bring  forth,  that  we  may  be  O  N  E 
fpirit  with  God  ;  that  God  may  be  in  U  S,  and  we  in  God  ;  that  God's  Love-fpirit  in 
us  may  be  the  willing  and  the  doing. 

.  25.  And  that  we  withdraw  from  the  Anguifh  fource  or  quality,  that  we  may  in- 
troduce ourfelves  into  the  true  ßmilitude  in  three  Worlds  -,  that  each  of  them  may  ftand 
in  their  Order,  and  that  the Lr^^/- world  in  us  may  be  LORD,  that  that  may  lead  the 
Dominion. 

26.  That  fo  the  Anguifh-world  may  remain  hidden  in  the  Light-world,  as  it  does 
alfo  in  God.,  and  fo  be  cnly  a  Caufe  of  the  Life  and  of  God's  -Lvonders. 

27.  Elfe,  if  we  attain  not  the  Light-world,  then  is  the  Anguifh-world  in  us  the  upper 
Dominion,  and  fo  we  live  eternally  in  an  Enemicitious  fource  or  quality. 

28.  And  this  ftrife  lafts  fo  long  as  the  Earthly  Life  endures ;  and  then  it  goes  into 
the  Eternal  Ether,  either  into  Light  or  into  Darknefs  ;  whence  there  is  no  rele/ife  more, 
and  therefore  God's  Spirit  warns  us,  and  teaches  us  the  right  way.    Amen. 

Co?2chißo?i, 

29.  Thus  Reader,  who  loveft  God,  Know  that  a  Man  is  the  true  fimilitude  of  God, 
which  God  highly  loves,  and  manifefts  himfelf  in  this  fimilitude  as  in  his  own :  God 
is  in  Man  the  Middlemoft. 

30.  But  he  dwells  only  in  himfelf:  and  if  it  be  fo  that  the  fpirit  of  Manbecomes 
ONE  fpirit  with  H  I  M,  then  he  manifefts  himfelf  in  the  humanity,  viz.  in  the 
Mind,  Thoughts  and  Defiring  ;  fo  that  the  Mind  feels  him. 

31.  Elfe  in  this  world  he  is  very  much  too  fuhtle  to  be  beheld  by  us,  only  the 
Thoughts  behold  him  in  the  Spirit,  underftand  in  the  will-fpirit ;  for  the  will  fends  the 
Thoughts  into  God,  and  God  gives  himfelf  into  the  Thoughts. 

32.  And  then  the  Thoughts  bring  the  Power  of  God  to  the  will ;  and  the  will  receives 
them  with  Joy,   but  with  Trembling. 

33.  For  it  acknowledges  itfelf  unworthy,  feeing  it  proceeds  out  of  a  rough  Lodging, 
'i-iz.  out  of  a  wavering  Mind  ;  and  therefore  it  receives  the  Power  in  the  finking  down 
before  God. 

34..  Thus  out  of  its  Triumph  comes  a  foft  gentle  Meeknefs  to  be  ;  that  is,  God's  true 
fubftance,  and  it  apprehends  that  very  fiibftance. 

35.  And  that  conceived  or  apprehended  fubftance  is  in  the  willing,  the  heavenly  Body, 
and  is   called  the  True   and  right  Faith,  which  the  will  h^'.s  received  in  the  power  of 


Chap.  1 0.  Of  God's  Image  in  Man,  1 3  3 

God  ;   the  fame  fmks  or  demerfes  itfelf  into  the  Mind,   and  dwells  in  the  Fire  of 
the  Soul. 

j6.  Thus  the  Image  of  God  is  entire  or  total ;  and  God  fees  or  finds  himfelf  in  fuch 
a  fimilitude, 

37.  And  we  fliould  not  at  all  think  or  conceive  of  God,  that  he  is  a  dränge  fubftance 
or  foreign  thing  -,  to  the  wicked,  indeed,  he  is  a  ftrange  fubftance,  for  the  wicked  ap- 
prehends him  not. 

38.  God  is  in  him  indeed.,  but  not  Manifefi  in  the  willing  and  mind  of  the  wicked  and 
ungodly ;  it  is  only  his  fierce  wrath  that  is  manifeft  in  him,  he  cannot  reach  or  attain 
the  Light. 

22-  It  is  in  him,  but  it  is  not  profitable  to  him  ;  his  Eflience  conceives  or  apprehends 
it  not ;  it  fhows  itfelf  before  him,  and  is  only  his  pain,  Iburce  or  torment ;  and  he 
does  but  hate  it,  and  is  an  Enemy  to  it,  as  the  Devil  is  an  Enemy  to  the  Sun,  and 
alfo  to  the  Light  of  God. 

40.  He  would  be  better  at  Eafe,  if  he  could  be  Eternally  in  the  Dark,  and  knew  that 
God  was  far  from  him,  and  then  he  would  find  no  fftame  or  reproach  in  him. 

41.  But  if  he  knew  that  God  is  fo  near  him,  and  he  cannot  apprehend  him,  that 
would  be  his  greateft  plague,  fo  that  he  would  hate  himfelf-,  and  it  would  make  him  an 
Eternal  contrary  will,  an  oppofite  Anguilh  and  Defpair,  in  that  he  knows  that  he  cannot 
attain  God's  favour  or  gracious  countenance. 

42.  His  own  falfhood  or  wickednefs  plagues  him  ;  but  he  can  create  or  procure  no 
Comfort,  that  he  might  come  to  Grace,  for  he  touches  not  God,  but  only  the  Center  in 
the  Anguilh  in  the  fierce  wrath, 

43.  He  abides  in  Death,  and  in  the  Dying  fource  or  torment,  and  cannot  break  through ; 
for  there  comes  nothing  to  help  him,  of  which  he  can  lay  hold,  whereby  he  might  ground 
or  eftablifh  himfelf  in  the  Kingdom  of  God. 

44.  When  he  has  lead  a  Thoufand  years  in  the  Abyfs  in  the  Deep,  yet  then  he 
would  be  without  God  in  the  Darknefs,  and  YET  God  is  in  him,  but  helps  him  not  j 
alfo  he  knows  him  not,  only  he  knows  of  him,   and  feels  only  his  fierce  wrath, 

45.  Underftand  it  thus  j  jufl:  as  a  fire  is  in  a  ftone,  and  the  ftone  knows  it  not,  it 
feels  it  not,  only  the  fierce  wrathful  caufe  of  the  fire,  which  holds  the  harfh  aftringent 
Stone  Captive  in  a  Body,  it  feels  that. 

46.  Thus  the  Devil  alfo  feels  only  the  Caufe  of  the  Light ;  that  very  caufe  is  the 
fierce  wrathful  Center,  and  holds  him  captive,  and  that  he  hates  and  cannot  endure  it ; 
and  yet  he  has  nothing  elfe  that  ivoiild  be  better  for  him. 

47.  Thus  he  is  nothing  but  a  fierce  wrathful  vehement  eager  Malignity  or  Malice, 
a  Dying  fource  or  torment;  and  yet  is  no  Dying,  but  a  deadly  loatlifome  poifon,  a  hunger 
and  thirft,  but  no  refrefliment. 

j^^.'^  All  that  is  evil,  bafe,  and  envious,  hardi,  aftringent,  and  bitter,  whatfoever  flees''  Note,  wh  at 
av/ay  from  the  humiliation  as  he  has  done,  that  is  his  ftrength,  and  his  odious  defire.       '''^  ^^^'^ 

49.  Whatfoever  hates,  and  is  an  Enemy  to  God,  and  flies  from,  or  curfes  God,  that  xo"e  conii- 
is  ferviceable  to  him  ;  whatToever  turns  or  perverts  the  Truth  into  Lies,  that  is  his  will  deied  by  Li- 
upon  which  he  rides,   and  wherein  he  voluntarily  dwells.  ars,  Blafphe- 

50.  Thus  alfo  is  the  wicked  and  ungodly  Man  -,    when  he  lofes  God,  then  he  is  in  ?'^"'  ^'^'^ 
the  Anguifli-fource  or  torment,  and  has  the  Devil's  will, 

51.  But  know  this :  God  has  in  the  human  foul  broken  and  deftroyed  the  hardnefs 
of  death,  and  is  entered  into  the  limit,  aim,  or  Mark  of  the  Covenant,  wherein  Death 
becomes  broke  open  :  he  has  broke  open  the  Limit  or  Alark  in  the  Center  of  the  foul, 
and  fet  his  light  towards  Man's  light  of  Life. 

52.  The  Light  is  afforded  him,  fo  Icng  as  he  lives  in  the  virtue  and  power  of  the 


134  ^f  God's  Image  in  Man.  Chap.  ro. 

Sun  -,  if  he  will  Convert,  and  enter  into  God's  Light,  he  will  be  accepted  ;  no  Eleclion 
or  Fredeftination  is  concluded  upon  him. 

53.  But  when  he  lofes  the  Sun's  Life,  and  has  alfo  nothing  of  God's  Life,  then  all  is 
gone  and  laß  with  him  ;  then  he  is  and  remains  a  Devil. 

54.  But  Gcd  knows  thofe  that  are  his ;  he  knows  who  will  turn  and  convert  to  him-, 
upon  thofe  goes  the  Eleclion,  of  which  the  Scripture  fpeaks ;  and  upon  thofe  which  will  not, 
goes  the  Reprobation  or  hardening,  or  the  withdrawing  of  Light. 

55.  Man  has  undeniably  both  Centers  in  him  ;  and  fo  then  if  he  will  be  a  Devil,  fliall 
God  then  caft  the  Pearl  in  the  way  of  the  Devil  ?  Shall  he  Ihed  forth  his  Spirit  into  the 
ungodly  or  wicked  defire  ? 

56.  Indeed  out  of  Man's  willing  muft  God's  fpirit  become  Generated,  it  muft  itfelf 
become  God  in  the  willing  Spirit,  or  elfe  he  attains  not  divine  Subftantiality,  viz.  the 
•Vuifdom. 

5j.  Therefore  mind  and  confider  yourfelves,  dear  Children,  and  go  in  at  the  right 
poor :  It  is  not  called  only  Forgivenefs,  but  being  generated  or  born  ane^;  and  then 
is  the  right  Forgivenefs  ;  that  is,  Sin  is  then  a  Hufk  or  Shell ;  the  New  Man  grows 
out  of  it,  and  cafts  the  hufk  away,  and  that  is  called  God's  forgivenefs. 

^  58.  God  forgives  and  puts  the  Evil  away  from  the  New  Man;  he  gives  it  a"j>ay  from 
him  ;  it  is  fiot  put  away  from  the  Body  ;  but  the  fin  is  given  into  the  C  E  N  T  E  R, 
for  fewel  or  wood  for  the  fire,  and  mull  thus  be  a  caufe  of  the  fire's  Principle,  out  of 
which  the  Light  fliines. 

=  Rom.  8. 28.  59-  If  m"ft  lerve  the  Holy  Man  for  the  Bed,  as  St.  Paul  faith,  '  All  things  muß  ferve 
for  the  Beß  to  them  that  Love  God,  even  Sin. 

fRom. 6. 1,2.  60.  '  What  fay  "jje  then?  Shall  lae  then  ftn,  that  our  falvationmay  become  generated? 
that  be  far  from  us :  How  fhall  I  will  to  enter  again  into  that  to  which  I  have  died?  Shall 
I  go  out  of  the  Light  into  Darknefs  ? 

61.  But  thus  it  muft  be,  that  the  Saints  of  God  may  lofe  NofJ::>?g,  therefore  it  muft 
=  2  Cor.  2. 15,  all  ferve  them  ;  that  which  to  Sinners  is  a  Sting  '  unto  Death,  that  is  to  the  Saints  a 
*°*                Might  and  Power  unto  Life. 

62.  Then  faith  outward  Reafon,  furely,  /  muß  fin,  that  my  falvation  may  be  great. 

63.  But  we  know,  that  whofoever  goes  forth  out  of  the  Light,  he  goes  into  the 
Darknefs ;  let  him  look  to  it,  that  he  abide  not  in  the  Darknefs,   for  he  fins  purpofely^ 

!»  Gal.  6.  7.  ftubbornly,  or  obftinately,  in  or  againft  the  Holy  Spirit :  "  Be  not  deceived,  God  will  not 
be  mocked,  nor  flighted. 

64.  Of  his  Love,  we  are  after  our  Fall  become  righteous  again,  through  his  Enterance 
into  our  FlelTi 

6^.  But  he  that  enters  defignedly  or  obftinately  into  Sin,  he  defpifes  and  contemns 
the  Incarnation  of  Chrift,  and  takes  a  heavy  burden  upon  or  into  himfelf ;  he  fhould  do 
well  to  look  to  it ;  he  will  more  hardly  be  able  to  go  again  out  of  the  purpofed  fin, 
than  one  to  whom  the  v/ay  of  God  is  not  yet  Manitefted. 

66.  Therefore  it  is  good  for  a  Man  to  ßmn  and  to  flee  from  Evil,  to  turn  his  Eye 
trom  falftiood  and  wickednefs,  that  the  Senfes  or  Thoughts  may  not  enter  into  that  which 
isfalfe  or  wicked,  and  bring  that  afterwards  to  the  Heart,  whence  Luft  exifts  ;  fo  that  the 
Defire  imagines,  and  brings  it  into  the  Mind,  whence  the  Noble  Image  comes  to  be 
deftroyed,  and  an  Abomination  in  the   prcfencc  of  God. 

67.  We  would  have  the  Reader  and  Hearer,  that  loves  God,  faithfully  warned  from 
our  Gifts  and  deep  Knowledge  -,  and  we  have  very  earneftly  and  faithfully  prefented  you 
the  way  of  tne  Truth,  and  of  the  Light  ;  and  we  admonifti  you  all  Chriftianly  to  con- 
fider of  it,  and  to  read  it  diligently  :  It  has  its  fruit  in  itfelf.   Hallelujah.    Amen. 


THE 


TREATISE 

O  F    T  H  E 

INCARNATION. 

Part  in.  Of  the  Tree  of  the  Chriftian  Faith,  a  True  Inftrudlion, 
how  Man  may  be  one  Spirit  with  God,  and  what  he  muft  do, 
that  he  may  Work  the  Works  of  God;  wherein  the  whole 
Chriftian  Dodtrine  and  Faith  is  briefly  comprifed ;  alfo  what 
Faith,  and  Dodtrine  is.  An  open  Gate  of  the  great  fecret 
Arcanum  of  God,  out  of  the  divine  Magia  through  the  three 
Principles  of  the  divine  Being  or  Subftance. 

^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ 

The  Firft  Chapter. 
What  Faith  and  Believing  is. 

'  •  «f 'S" '«itÜM^^  if*)»^  RIST  faith ,  "  Seek  firft  the  Kingdom  of  God  ana  the  Righteoufnefs  » Matt.  6. 3  3. 

i^*v*"*"*"*"*^*>  thereof^  andfofhall  all  other  things  be  added  unto  you. 

*(*{  j*"'*'"*s  5*>       2.  Alfo,  ^  My  Father  will  give  the  Holy  Spirit  to  them  that  pray  y  Luke  n.  13. 

*f*f  <(     C    >  ^*>  unto  him  for  it :  ^  when  that  comes,  that  will  lead  you  into  all  Truth :  ^  John  16. 13. 

*(*v  ^,^J«   3*^  ''  that  will  intimate  to  you  all  whatfoever  I  have  faidtoyou.  »John  14.26. 

^*  ^^,*,^^*||       3.  ''  For  it  will  receive  of  mine,  and  make  it  known  to  you  ; "  that  i>  John  16. 14, 

N^'S'-*^'^4f'V^  "will  give  you  a  Mouth  and  JVifdom  what  ye  ßoall  fpeak.  >;• 

4.  And  Saint  Pfl/</ faith,  ''  We  know  not  what  wefhould  pray  or  I^^"' 'jf''^' 
fpeak  ;  but  the  Spirit  of  God  helps  us  mightily,  according  to  that  which  is  pleafing  to  God.  '    '     ' 

5.  Andyö  now  Faith  is  not  an  hiftorical  Knowledge,  for  a  Man  to  make  Articles  of  it, 
and  to  depend  only  on  them,  and  to  force  his  Mind  into  the  works  of  his  Reafon  ;  but 
Faith  is  one  Spirit  with  God;  for  the  Holy  Spirit  moves  in  the  Spirit  of  Faith. 

6.  True  Faith  is  the  Might  of  God,  one  Spirit  with  God ;  it  worketh  in  God  and 
with  God. 

7.  It  h  free,  and  bound  to  no  Articles,  but  only  to  the  right  and  true  Love,  wherein 
it  draws  the  Breath  of  its  Life's  Power  and  Strength,  and  lies  not  in  human  Arbitrium, 
Opinion,  or  Conjedure. 


136  What  Faith  and  Believing  is.  Part  III. 

8.  For  as  God  is  free  from  all  Inclination  or  Deviation,  fo  that  he  does  what  he  will, 
and  need  give  no  Account  for  it,  fo  alfo  is  the  true  Faith  free  in  the  Spirit  of  God  •, 
it  has  but  one  Inclination,  viz.  into  the  Love  and  Mercy  of  God,  that  it  caft  its 
willing  into  God's  willing  ;  and  to  go  out  from  the  Syderial  and  elementary  Reafon. 

'9.  It  feeks  not  itfelf  in  the  Reafon  of  the  Fleßj,  but  in  God's  Love ;  and  fo  if  it 
thus  finds  itfelf,  then  it  finds  itfelf  in  God,  and  co-worketh  with  God,  not  as  to  Rea- 
fon, what  that  wills,  but  in  God,  what  God's  Spirit  wills. 

10.  For  it  pri2es  or  efteems  not  the  earthly  Life,  but  that  it  may  live  in  God,  and 
« riiil.  2-  13.  that  God's  Spirit  in  it  may  be  ■=  the  tVilUng  and  the  Doing  ;  it  gives  up  itfelf  in  humility 

into  God's  Willing,  finks  through  Reafon  into  Death,  and  yet  Jprings  with  God's 
Spirit  into  the  Life  of  God.     It  is  as  it  were  not,  and  yet  is  in  God  in  all. 

11.  It  is  a  Crown  and  Ornament  of  the  Deity  ;  a  Wonder  in  the  divine  Magia :  it 
makes  where  nothing  is,  and  takes  where  nothing  is  made  :  it  works,  and  none  fees  its 
Subftance. 

»Orraifes.  12.  It  "^  lifts  up  itfelf  aloft,  and  yet  needs  no  climbing  up  ;  it  is  very  Mighty,  and 

yet  is  the  moft  lowfy  Humility  of  all ;  it  hath  all,  and  yet  comprehends  nothing  more 

*  SJcOjcit.      than  Meeknefs,  andfoit  is  free  from  all  ^  Evil. 

13.  And  it  hath  no  Law,  for  the  fierce  Wrath  of  Nature  touches  it  not:  it  fubfifts 
in  eternity,  for  it  is  comprehended  in  no  Ground  ;  it  is  included  or  Bolted  up  in 
nothing. 

14.  As  the  Abyfs  of  Eternity  is  free,  and  refts  in  nothing,  but  only  in  itfelf,  where 
there  is  an  eternal  Meeknefs,  fo  alfo  is  the  right  true  Faith  in  the  Abyfs. 

15.  It  is  in  itfelf  the  Subftance:  it  liveth,  and  yet  feeks  not  its  own  Life,  but  it 
feeks  the  Life  of  the  eternal  ilill  Reft  :  it  goes  forth  out  of  its  own  Life's  Spirit,  and 
pojeffes  itfelf. 

16.  Thus  it  is  free  from  the  Source  or  Torment,  and  dwells  thus  in  the  eternal 
JJberty  in  God. 

xj.  It  is  with,  or  as  to  the  eternal  Liberty,  as  a  Nothing-,  and  yet  is  in  All:  All 
comes  to  it,  which  God  and  the  Eternity  is,  and  can poßbly  do:  it  is  apprehended  by  no- 
thing, and  yet  is  a  fair  Inhabiting  delight  in  the  Great  Might,  or  Potency  of  God. 

1 8.  It  is  in  Subftance,  and  yet  is  or  becomes  apprehended  by  no  Subftance :  it  is  a 

*  Sophia.         Play-fellow,  and  Companion,  of  the  divine  "  Virgin  of  the  Wifdom  of  God :  In  that 

ftand  the  great  Wonders  of  God  -,  and  yet  it  i^free  from  all. 

19.  As  the  Light  is  free  from  the  Fire,  znA  yet  is  continually  generated  from  the 
Fire,  and  yet  the  Fire-Source  or  Torment  cannot  apprehend  or  ftir  it,  in  like  man- 
ner I  prefent  to  your  Underftanding,  that  thus  Faith  becomes  generated  out  of  the 
Life's  Spirit,  viz.  out  of  a  continual  burning  Fire,  and  fhines  in  that  fame  Fire,  and 
fills  the  Life's  Fire,  and  yet  is  never  apprehended. 

20.  But  if  it  becomes  apprehended,  then  is  itfelf  entered  into  Reafon  as  into  a 
Prifon,  and  is  no  more  in  God,  in  its  Liberty,  but  is  entered  into  the  Source,  Quality 
pr  Torment. 

21.  It  plagues  itfelf,  and  yet  there  it  may  well  be  free;  in  the  Reafon  it  works  the 
Wonders  in  the  Fire  of  Nature,  and  in  the  Liberty  it  works  the  JVonders  of  God. 


The 


chap.  2.  Why  Faith  and  Doubtmg  dwell  together.  \  yj 

The  Second  Chapter. 

Of  the  0?'igmal  of  Faith^    a?id  why  Faith  and  Doubting    dwell 

together. 

I- )eC'*4'*'4''*'^OW  feeing  Faith  is  ONE  Spirit  with  God,  therefore  we  are  to 
«(*)§(  ^*)*  confider  of  its  Original ;  for  we  may  not  fay,  that  it  is  a  Figure  or 

*>    I'^jf'l    <*  Image  of  Reafon,  *  but  it  is  God's  Image,  God's  Similitude,  an  i^^]'''e''^°'^'* 
*(*    <(   ^    ^  eternal  Figure.  "^^  ' 

^^vvf*'*^'*'*^  t       2-  -^"^^  y^^  '^  "^^y  <^cft''oy  or  corrupt  irfelf  in  the  time  of  the 
^^,*,^^.*  w  Body,    or  tranfniute  and  alter,  or  change  itfelf  into  the  Anguilh- 
^>v'*^i^*^*' A  fource. 

3.  For  in  its  own  Subftance  in  the  Original,  it  is  merely  a  Willing,  and  that 
Willing  is  a  Seed,  and  that  muft  the  Fire-fpirit,  z'iz.  the  Soul,  fow  into  the  Liberty 
of  God. 

4.  And  fo  a  Tree  grows  out  of  .that  Seed,  of  which  the  Soul  feeds  and  allays  or 
meekens  its  Fire-life  ;  fo  that  it  becomes  powerful,  and  gives  its  Virtue  to  the  Root 
of  this  Tree,  whence  the  Tree  grows  in  the  Spirit  of  God  even  into  the  Wonders  of 
the  Majejly  of  God,  and  fprings  in  the  Paradife  of  God. 

5.  And  though  it  be  lb,  that  thus  we  are  as  it  were  dumb  or  mute,  and  may  itof 
ivell  be  underftood  ;  for  Reafon  will  needs  comprehend  and  fee  all  prefently ;  yet  we 
will  fet  it  down  very  clearly  to  the  Light,  ivby  Faith  arid  Doubting  are  together,  and 
as  it  were  bound  with  a  Chain,  fo  that  there  is  a  vehement  Strife  in  Man,  all  the  Time, 

•while  he  is  a  Gueft  in  ''  this  Tabernacle  of  the  earthly  Life.  ^^°'''  S'  *• 

6.  Unlefs  he  fo  very  eagerly  finks  down  in  himfelf,  that  he  can  introduce  the  Life's 
Fire  into  the  Liberty  of  God,  and  fo  he  is  in  the  Life  of  Reafon  as  dead,  and  though 

he  lives,  '  he  lives  to  God.  '^°°'-  ^-  •°' 

7.  Which  is  indeed  a  highly  precious  Life  of  a  Man,  and  is  rarely  or  feldom  found 

in  any,  for  it  is  *  like  the  firli  Image  which  God  created.  *  Note. 

8.  Though  the  Mortal  hangs  to  it,  yet  it  is  as  it  w^rf  dead,  as  if  a  dead  Image 
hyng  to  him,  to  which  Corruption  belongs,  wherein  the  true  Man  does  not  live. 

9.  For  the  right  Life  ftands  converted,  and  is  in  another  W^orld,  in  another  Principle, 
and  lives  in  another  Source  or  Quality. 

10.  Underftand  us  now  therefore  in  this  manner :  You  fee  and  know  the  Original 
of  the  human  Life,  how  that  exifts  in  the  Mother's  Womb  or  Body  -,  and  you  fee 
moreover  wherein  it  qualifies  or  operates,  and  moves  itfelf,  viz.  chiefly  in  four  Forms  ; 
as,  in  Fire,  Air,  Water,  and  Earth  orFlefh. 

11.  And  though  plainly  it  thus  ftands  therein,  yet  it  is  in  this  no  more  rhzn  a  beftial 
Life  ;  for  its  Reafon  comes  to  it  from  the  Conftellations,  and  finds  that  the  Su-n  and 
the  Conßellation  make  a  Tinilure  in  the  four  Elements,  ^vhence  the  Reafon  and  Qiialifi- 
cation,  or  working  comes,  alfo  Pleafure  and  Difpleafure. 

12.  But  it  is  not  by  far  yet  the  right  human  Life;  for  this  Reafon  fceketh  no  higher, 
lut  only  itfelf  in  its  JVvnders. 

13.  Yet  there  is  in  Man  a  Defire,  and  a  great  Longing  or  Panting  after  a  higher, 
better,  and  eternal  Life,  wherein  there  is  no  fuch  Source,  Quality  or  Torment. 

14.  And  though  it  be  clear  that  Reafon  apprehends  it  not,  and  fees  it  not,  yet  a 
Myßery  lies  in  Reafon,  which  there  taftes  and  knows  it,  whence  the  feeking  exifts. 

*  S  f 


1 3^  ^hy  Faith  and  Douhting  du'ell  together.        Part  III, 

15.  Whereby-  we  know  that  the  fame  Myfter)-  is  together  implanted  in  the  firft  Crea- 
tion, and  is  AJan's  oivn,  and  thus  find  that  it  ftands  in  a  Defiring  or  Longing,  viz. 
in  a  Magic  feeking. 

16.  Further  we  find,  that  with  that  Myften,-  we  are  in  a  ftrange  Lodgino-  for  our 
I  loufe  :  that  the  lame  Myllcry  ftands  not  in  the  Spirit  of  this  World ;  for  that  ap- 
prehends it  not,  and  finds  it  not,  whereby  then  we  know  the  heavy  Fall  of  Adam. 

17.  For  we  find  that  Myflery  in  the  willing  of  the  Mind  firft,  that  it  is  a  fecret 
Fountain  Spring,  whicii  opens  itfelf  in  another  Principle. 

18.  Secondly,  we  underftand  alfo,  that  that  Myftery  ftands  Ijidden  in  the  Fire  in  the 
Anguilli-Source  or  Quality,  and  opens  itfelf  through  the  A'iguifß  of  the  Willing. 

19.  And  then,  Thirdh,  we  find,  how  that  fame  Myfterv  is  held  Captive  by  the  Spirit 
of  this  W^orld.  '  r  J  i- 

20.  The  outward  Life's  Reafon  has  Might  or  Ability  to  enter  tiiereinto,  and  to 
deftroy  it,  fo  that  that  Myftery  comes  not  to  the  Light,  in  that  it  covers  the  fame,  fo 

•  Note.  that  the  Genetrix  cannot  generate,  and  fo  *  abides  as  a  Myftery  hidden. 

21.  And  fo  then  when  the  Body  breaks,  then  the  willing  has  nothing  more  which  can 
open  the  Myftery :  and  thereupon  the  Fire  or  Soul's  Spirit  abideth  in  the  Darknefs, 
and  the  Myftery  ftands  eternally  in  it,  as  in  another  Principle. 

^  Note.  22.  Thus  we  know  that  Myfterj-  to  be  f  God!s  Kingdom,  which  ftands  hidden  in  the 

Soul,  which  gives  a  longing  Pleafure  and  Defire,  fo  that  it  imagines  in  that  Myftery. 

23.  Where  then  it  becomes  Impregnated  magically  in  that  Myftery,  out  of  which 
the  willing  exifts,  to  go  forth  out  of  the  Fire-Life  into  the  Myftery  of  God, 

24.  And  fo  now  if  it  lifts  up  the  Willing,  and  cafts  it  from  it  into  the  Myfter)', 
then  the  Willing  becomes  Impregnated  in  the  Myftery. 

25.  For  ic  is  longing,  and  attains  or  comes  to  be  the  Body  of  the  Myftery,  viz.  the 

*  Note.         Subftance  of  the  Myftery,  which  is  God's  Subftance,  which  is  *  Incomprehenßble  to- 

Nature;  thus  the  Willing  draws  God's  Similitude  or  Image  on  to  itfelf. 

16.  So  now  when  the  Willing  is  generated  out  of  the  Soul's  Fire,  then  it  ftands 
indeed  alfo  witii  its  Root  in  the  Soul,  and  fo  between  the  Willing  and  the  Soul  there 
is  no  parting  or  rending  :  but  the  Willing  thus  becomes  ONE  Spirit  in  or  ii-ith  God, 
and  comes  to  be  the  Soul's  Gar.ment,  fo  that  the  Soul  in  the  Willing  becomes  bidden 
in  God. 

27.  So  that  though  it  dwells  in  the  Body,  yet  neverthelefs  it  is  with  its  f Filling  fur- 
rounded  and  hidden  in  God,  and  is  thus  in  the  Willing,  which  is  the  right  earneft 
Faith,  a  Child  of  God,  and  dwells  in  another  W^orld. 

28.  This  now  is  not  fo  to  be  underftood,  like  an  hiftorical  Willing,  whereby  Reafon 
knoios  that  there  is  in  itfelf  a  defire  after  God,  and  yet  holds  or  retains  that  very  defire 
Captive  in  Evil  or  Wickednefs,  fo  that  the  Willing  cannot  go  out  from  the  Soul,  and 
enter  into  the  Life  or  Myftery  of  God,  but  inakes  Opinions,  and  fets  t!ie  Willing  in 
the  Conjeftures. 

29.  Wherein  then  it  cannot  reach  the  Myftery,  and  fo  abides  in  the  Conjeciure,  or 
indeed  altogether  hidden  in  the  Soul,  in  which  it  is  direited  and  pointed,  or  put  off  to 
a  future  Thing,  tsherehy  Reafon  holds  the  Will  Captive  in  the  Longing  or  Luft  of  the 
Flefli  in  the  Syderial  Magia,  and  continually  fays,  Tomorrow  thou  wilt  go  forth  and 
feek  the  Myftery  of  God. 

~  Nore.Thou       3°-  Verily,  tliere  is  no  own  or  ""  Self  Ability  of  finding  it,  this  Opinion  deceiN'es  itfelf; 
■    n-iil,  through  fo  alfo  the  Liberty  is  in  no  Conjefture  or  Opinion,  where   the  Will  may  enter  in  and 
'"  !r. l'^'"<.'"n'r'  ^^^^^"-^  God,  that  Reafon  need  to  Inng^  or  Contrive  to  make  or  do  fomewhar,  and  lb 
.    -jvt.iyc.    therr.vitb  xo  hz  ■p\cz^ix\g,  to  ijod. 

31.  For  there  is  no  tighter  Way,  than  only  to  go  with  the  Willing  out  from  Reafun, 


Chap."  2.  Why  Faith  and  Doubting  dwell tcgei her,  rjg 

and  not  will  to  feek  itfelf,  but  God's  Love,    to  caft  itfelf  wholly  into  God's  will,    and 
to  let  all  lie,  which  Reafin  cafls  in  the  way. 

32.  And  though  there  were  great  fins  and  preceding  lutts,  into  which  the  Body  was 
Entered,  yet  we  fliould  go  above  them  with  the  will,  and  Efteem  God's  Love  greater 

"  than  the  fordid  Pleafures  of  fins.  » H«b.  1 1.  f ;. 

33.  For  God  is  not  an  accepter  of  fins,  but  an  accepter  of  the  chedicnt  free  willing, 
he  lets  not  fin  into  himfelf. 

34.  But  a  humble  lowly  willing,  which  goes  fortli  out  of  the  houfe  of  Sins,  and  wills 
Sins  No  more,  but  finks  itfelf  out  from  Reafon  into  its  Love,  as  an  Obedient  humble 
Child,  that  he  accepts,  for  it  is  pure. 

^ß.  But  fo  long  as  it  (licks  in  the  Opinion  and  Conjefture,  it  is  furrounded  with  the 
Opinion,  and  is  not  free. 

^6.  But  now  feeing  then  God  is  free  in  himfelf  from  the  Evil  or  wickednefs,  fo 
muft  the  willing  alfo  he  free y  and  then  it  is  God's  fimilitude,  image  and  propriety  :  for 
"  fFh./t  conies  to  him  into  his  Liberty,  he  will  not  caft  that  away.,  as  Chrift  Teaches  us.     «  John  6  37. 

The  Third  Chapter. 

Whence  Good  and  Evil.,  Love  and  Anger,  Life  and  Deaths  "Joy 
a?id  Sorrow  proceed ;  arid  how  the  Wonders  of  Nature  appear 
in  the  Free-will  of  God.,  and  yet  the  Liberty  of  God  mixes 
not  itfelf  with  the  Wonders  of  Nature. 


l«^~*'v(^'^NDERSTAND  us  further  in  thisMmntv.  We  apprehend  and 
^^^  f^%.^  have  it  fufficiently  made  known  to  us,  even  in  the  Holy  Scripture^ 
A  TT  v^^w*^  ^s  ^'^o  '"  '^he  light  of  Nature,  and  in  All  or  Every  thing  or  Subflance; 
V  %,    <f  '■^^'-  fi'O'"  l^he  Eternal  Stibßance  all  proceeds  both  GonH  anH  Pvu    T  nw 

:2f  v'T''*'^^  ^"*^  Anger,  Life  and  Death,  Joy  and  Sorrow. 


X^r       'I  K    {hjj  from  the  Eternal  Stibßance  all  proceeds  both  Good  and  Evil,  Love 
^2$v'*''*'^;g'  and  Anger,  Life  and  Death,  Joy  and  Sorrow. 
'^^,^^^'f^^      2.  Yet  we  cannot  hy,  that  therefore  £1;//  and  Death  Come  from 


God  -,    for   *  in  God  is  no  Evil,  alfo  no  Death,  and  in  Eternity  *  Note. 
no  Evil  goes  into  Him, 

3.  The  fierce  wrath  only  proceeds  out  of  the  fire  of  Nature,  where  the  Life  ftands 
as  in  a  Magia,  \\'here  one  form  defires  and  awakens  the  other,  whence  the  Eflences  of 
Multiplicity  Exift  •,  or  of  which  the  wonders  become  generated  ;  in  which  the  Eternity 
reveals  or  manifefts  itfelf  in  Similitudes. 

4.  And  yet  we  muft  fay  that  in  God's  willing  there  is  a  defiring,  which  there  caules 
the  Magia,  out  of  which  the  Multiplicity  exifts. 

5.  And  yet  the  Multiplicity  is  not  God's  willing  itfelf  which  is  free  from  all  fübftance ; 
but  in  the  feeking  or  longing  of  the  willing  Nature,  generates  itfelf  with  all  forms,  where 
then  all  originally  arifes  out  of  the  Defiring,  as  out  of  the  Eternal  Magia. 

6.  And  we  are  further  to  know,  that  all  whatfoever  there  attains  Lije,  which  imagines 
into  the  feeking  or  longing,  and  fets  its  will  into  Nature,  that  it  is  the  Child  of  Nature, 
and  one  Life  with  Nature. 

7.  But  whatfoever  with  its  willing  goes  forth  out  of  the  feeking  or  longing  of  Nature, 

*  Si  z 


Nate. 


14^  ^^''Unce  Good  and  Evil  proceed.  Part  III. 

into  the  free-willing  of  God,  that  becomes  accepted  and  known  in  that  free-willing, 
and  is  ONE  fpirit  in  or  with  GOD. 

8.  And  though  it  be  Nature,  as  alfo  Nature  has  Ever  from  Eternity  generated  itfelf 
in  God's  willing,  yet  its  Spiric-life  is  without  or  beyond  Nature  in  the  free-willing,  *  and 
lb  the  wonders  Itand  manifefted  in  G»d,   and  yet  are  not  God  biy,ifelf. 

9.  And  if  the  foul's  will-fpirit  goes  forth  from  the  Realbn  of  Nature  into  the  free- 
willing  of  God,  then  is  the  \N\\\\'^\nt  God's  Child,  and  the  ^^HUTC-i^Wa  God's  zvonder  i 
and  the  Creature  ftands  turned  into  itfelf,  as  God  himfelf. 

10.  For  the  Sydereal  or  Reafon-fpirit  feeks  in  its  Magia,  in  itfelf,  in  its  Center,  the 
Wonders  of  Eternity  :  To  which  End  God  has  created  the  foul,  in  the  body  of  the 
outward  Nature,  though  indeed  it  be  only  apprehended  in  the  inward. 

li.  And  the  will-fpirit  goes  into  the  liberty  of  God,  where  then  the  Holy  Spirit 
brings  it  into  the  Free  divine  Myftery,  fo  that  the  Deity  ftands  manifcft  in  the  Will- 
fpirit  ;  and  in  the  Reafon-fpirit  ftands  the  Alagia  of  Nature  with  its  wonders  Manifeft. 

12.  So  then,  feeing  the  foul  is  the  Center,  where  the  right  will-fpirit  towards  the  li- 
berty of  God  goes  forth  into  the  liberty  of  God,  viz.  into  the  Divifie  Myftery,  yet  it 
has  the  Sydereal  fpirit  for  a  Band. 

13.  And  if  it  tames  that,  fo  that  it  works  ml  Evil,  it  may  introduce  the  Sydereal 
Wonders,  which  in  the  Elementary  Looking-Glafs  came  to  be  made  or  brought  to 
a  Subftance,  and  bring  them  before  the  Majeßy  of  God  into  the  free  willing  of  God  ; 
that  fo  the  wonders  may  fhine  or  appear  in  the  divine  Liberty,  as  a  fimilitude  of  God's 
willing. 

14.  Not  fo  to  be  underftood,  that  the  Liberty  of  God  mixesWwh  the  Nature-wonders 
and  with  the  fimilitude,  fo  that  they  are  One. 

15.  No,  God  abides  Eternally  Free-,  he  dwells  in  the  wonders  as  the  Soul  in  the 
Body  ;  and  fo  little  as  the  Body  apprehends  the  Soul,  or  the  Fire  the  Light,  lb  little 
alfo  does  Nature  the  Deity. 

16.  And  yet  it  is  ONE  fubftance,  and  has  from  Eternity  parted  itfelf  into  two  fub- 
ftances,  viz,  the  Fire  and  the  Light. 

17.  Where  in  the  Fire  we  underftand  the  fource  or  quality  of  Nature  ■,  and  in  the 
Light,  the  Myftery,  the  fpirit  of  the  Life  without  fource  or  quality  •,  although  the  Fire 
alfo  is  a  Myftery. 

18.  Thus  underftand  us-,  it  has  one  and  the  fame  form  or  manner  in  Man.  The 
Soul  is  the  Fire  of  the  true  human  Hfe  ;  that  God  out  of  the  Eternal  Nature  in  Adam 
breathed  or  blew  up  by,  or  with  his  fpirit,  viz.  out  of  the  Center  of  God. 

19.  And  the  Spirit  that  became  generated  out  of  the  foul's  fire,  which  God's  fpirit 
formed  to  its  Image,  that  has  the  divine  Myftery  ;  out  of  which  the  willing  towards 
the  Love  of  God  comes  to  be  generated,  out  of  which  the  Divine  Magia  or  feeking 
Exifts  ;    that  the  will-fpirit  of  God  defires. 

20.  And  fo  now  if  it  lifts  up  itfelf,  that  is,  goes  forth  out  of  the  hidden  Myftery 
into  the  liberty  of  God,  then  it  is  a  branch,  bud  or  fprout  in  God's  Kingdom  -,  Sprouted 
out  of  God's  Myftery,  and  works  in  God's  willing,  and  continually  opens  the  Wonders 
of  God's  wifdom. 

21.  Not  in  chat  form  or  manner,  as  if  in  God  fomething  new  was  become  Gene- 
rated, that  had  not  been  from  Eternity  in  God's  wifdom,  which  has  no  Ground  or 
Bottom,   nor  Number. 

Zi.  Only  in  the  foul's  Spirit  in  itfelf  tlie  Endlefs  or  Infinite  Myftery  becomes  Manifeft, 
to  God's  Honour  and  deeds  of  Wonder,  and  to  the  Eternal  Joy  of  itfelf;  underftand  of 
the  Creature's  felf 
.23,  Now  feeing  the  Earthly  perifhed  feeking  or  longing  mixes  itfcif  together  with  the 


Chap.  3 .  Whenu  Good  and  Evil  proceed.  '  4  ^ 

^t.rrv  fource  or   qinlity,  and  that  the  foul  ia  the  heavy  Fall  of  Adam  has  with    its 

'T'-A:1  .t  Setv:i;TvrtageÄrL».  E».hly.  ro  *«  *=  ngh,  willing 
itandi  a?k  were"'irM  or  a.raed  ago«  in  the  fpint  of  cMs  worid  m  Reaf»,  «h,ch  ,s 

8=rr  Norl,°re£e'°fn«X;,  for  ,he  right  >,.ag=  of  God,  which  is  thus  deftro.ed  _  ^ 

'"it'Z^Il<:X  b ';;  R".S;"or  Cou„cil  found  to  help  this  taag.,  if  tho  5-  7-     ^ 
„o:d^tt"2ftce.„olGod.^Goa■so„„Ure.^^^^^^ 

Itfhttaie'Xr  rL"Sped"agS'  et°  ,  »oufd  Eternally  Lv=  been  bereaved  or 

^?;'1„1  ä'no^Sr^Äflrf  pSfeded  out  of  O.e.  they  are  all  ,^,.f.e  ge- 

"":rVurflt^^e'Nä°;ereS'S■in  Chrift  is  co.e  again  into  a ;  foul,  '  O, ... 
28.  But  ieeing  the  f"™  'V"=  U-        -        ,;    Rigatralion  if  Chnfl :    . 

tt^^:r:^^  f^^lf  leclelenT>-ated  in  God  agaif,  and  have  ..  Cknß 

'^'rl^For  oi'lfyterrin  the  foul  ftood  afcer  the  fall  only  and  harely  in  the  Ma.ia  of 
NatS'ref  n  in  ':ts  ^«.Vr  .  a  Fire,  and  the  Im.ge  was  turned  out  of  the  hberty  ot 

Tmfp'e  of  ?he  fo^l  ftands  as  a  forlorn  loßcMld,  where  in  its  own  Center  it  can  awaken 
i^ftf  UP  notZ  bmonly  the  fierce  wrathful  fire-fource  or  quality  :  for  it  is  gone  out 
nf  ^1^^  Lrd  of  God  4!  out  of  God's  Myftery,  into  a  C.rr«;.//^/.  Looking-Glafs, 
1     ntrhVlVirit  of^hi    world,  which  is 'incek-e  and  finite,  or  has  a  Beginning 


and  End 


31- 


And  therefore  alfo  the  foul's  body  is  ^^.//j  become  Earthly,  and  is  fallen  home 
^"i/^^SSSrit  is  :^SS^r  us,  feeing  God  has  out  of  G^ce  turned  Jus  W 

%^'t  '^he'tMnrirtt" >S  »«/"SS.  *.™  .»..  ./  -"'•  "^  *  "'•>  *"■'  ••  ;  )*  3.3.  I 

£'/'  ;■«  "■"",?'/  /f  '*'  'f'"i''"'l.''r,i  Reifon's  willing  muft  become  fr.fe»  :  it  mull  ^ 

bel'liJ;ngl':in"o?r™rl:htSf;ite  throtrgh  Reafon.  ^d  »h,chy!„«.  or  ■! 

"^6-  AnaSiug^tl».  indeed  i.  «  P*V  for  the  foul,  f^ce  it  is  bccone  fe  very  pe- 

I     1    ™  1,'V  for  Reafon    but  that  it  mull  be  compelled  and  fubaucd. 
"":;'1.S  if  the  wmtes  thus  ftnke  down  Keafonf  then  it  is  as  it  were  dead,  and     . 


24^ 


PFhe?tce  Good  and  Evil  proceed. 


Part  III. 


Or  Works. 


»Cor.  3. 13 


»  Note,  out 
of  what  the 
Earth  is 
Created. 
»  Orjufti/i- 
cation. 


yet  lives  there,  but  It  becomes  the  right  will's  fervant,  and  yet  there  "without  that  will 
be  Lord. 

38.  For  God's  willing  mud  become  Lord  over  Reafon  v  if  Reafon  would  make  or  do 
any  thing  virtuous,  which  fubfilts  before  God. 

39.  For  nothing  fuhßßs  before  God,  unlefs  it  be  generated  in  God's  will. 

40.  But  if  the  will  turns  itfeif  into  God,  then  the  wiii-fpirit  becomes  God's  child. 

41.  Then  alfo  the  '  V\onders  fubfift  before  God,  which  have  been  made  or  wrought 
by  or  with  the  Reafon-fpirit ;  for  they  have  been  made  in  God's  will,  and  have  been  put 
out  of  the  inceptive,  and  fet  in  the  Eternal. 

42.  And  though  indeed  we  cannot  fay,  that  our  work  or  doings,  or  that  which  wei 
have  made,  abides  Eternally  ;  yet  the  ßadcw  or  image  of  it  abides  ;  and  though  they 
truly  and  really  abide  in  the  fubilance,  yet  but  in  the  Myftery,  vi-z.  in  the  divine  A/^^?«, 
before  the  wifdom  of  God. 

43.  Where  only  the  outward  Principle  of  it  breaks  or  corrupts,  viz.  the  outward  Do- 
minion in  the  four  Elements. 

44.  And  there  yet  the  four  will  be  fet  again  into  the  One  ;  where  then  all  Colour« 
and  forms,  or  varieties  of  the  Four,  will  become  knowiu,  with  p.ll  whatfcever  is  generated 
therein. 

45.  Therefore  then  a  final  day  of  feparation  is  appointed  by  God,  wherein  '  all  ßiall 
be  proved  or  tried  through  the  Fire,  what  is  generated  in  the  willing  of  God  or  not  > 
where  each  Principle  will  reap  its  own. 

46.  And  there  Much  of  Many  Men's  works  will  abide  in  the  fire,  becaufe  they  were  not 
generated  in  God's  willing  ;  for  nothing  itnpure  goes  into  God. 

47.  But  whatfoever  is  generated  out  of  another  Alagia,  that  is  not  Pure,  of  which  we 
have  the  Earth  for  an  Example,  which  is  perifhed. 

48.  Doeft  thou  afk,  Why  ?  Anfwer,  The  Devil  with  his  Legions  fat  in  his  Cre- 
ation, wherereally  he  was  Created  an  Angel,  in  the  Sulphur,  or  in  the  CENTER  of 
Nature,  "  out  of  which  the  Earth  afterwards  was  Created  ;  he  has  awakened,  or  ftirred 
up  the  fierce  wrath  in  Nature. 

49.  So  that  the  Earth  has  an  evil  impure  feeking  or  longing,  though  it  is  become  fliut 
up  in  Death,  and  reserved  for  "  PutrefaSiion. 

50.  Where  it  fhall  be  proved  in  the  Eternal  Fire,  and  come  again  into  whatfoever  it 
was  before  the  Creation,  viz.  into  the  Eternal  Magia  of  the  Eternal  Nature. 


The  Fourth  Chapter. 

How  Man  muß  Live,  that  he  may  attai7i  the  Liberty  of  God-,  and  how 
the  hnage  of  God  comes  to  he  deftroyed :  AJfo  of  the  ßate  and 
condition  of  the  wicked.,  after  the  Deceafe  of  the  Body. 

i.W^'^^^^^W^O^   then  feeing  all  is  included  and  {hut  up  in  God's  willing, 
^ji  o5?c5o  1k.J^  whatfoever  is  become  generated  in  Nature,  therefore  thus  we  un- 

f^  &%  derftand,  that  Nothing  can  enter  into  God's  willing,  unlefs  it  beccvHs 

Ä     ^     #^  g^n^foted  or  made  in  God's  willing:    and  fo  we  underftand  Clearly 
w-»«  ^  ^    ^^.  that  it  is  necelTary  for  us,  that  we  with  all  our  Reaibn  and  Thoughti 
C'W^i^V^WO  g''^^  "P  ou'elves  into  God  s  will. 
T  Efh,  4.  12.       «-^Ct;ifWö;9lJt«     2.  And  lb  we  Ihould  I  labour  with  the  Hands  in  t!ie  world,  and  feek 


chap.  4.  How  a  Man  ßjould  Live.  Of  the  future  ß ate  of  the  wichd.  1 43 

and  procure  foodfor  the  Belly,  and  yet  not  at  all  fet  our  will  into  ir,  fo  as  to  account 
any  earthly  thing  our  Treaiure. 

3.  For  "^  ivbcre  our  "ivii'l  and  heart  is,  there  is  alfo  cur  Treafure :   Is  our  will  in  God's  *  Matt.  6.  ti. 
will  ?     then  we  have  the  great   My  fiery   of  God,  out  of  which  this  world,  as  a  fi- 
militude,  has  been  generated,  and  fo  have  both,  viz.  the  Eternal  and  the  Corruptible ; 

and   ycr  more,  we  bring  the  wonders  of  our  works  into  the  Eternal  Myftery,  for  they 
hang  or  cleave  to  the  will-fpirit. 

4.  But  if  we  turn  away  our  will  from  the  Eternal  into  the  Earthly  Myftery,  and 
account  Money  our  Treafure,  and  the  Beauty  of  the  Body  for  our  Lüfter,  and  honour 
or  authority  and  power  our  Beß  Jewel,  then  our  wi'l  Is  captivated  in  the  fame  ;  and  fo 
now  it  hangs  only  to  the  Looking-Glafs,  and  attains  not  the  Liberty  of  God. 

5.  For  the  Looking-Glafs,  viz.  the  outward  Kingdom,  ftiall  be  tried  through  Fire, 
and  the  fierce  wrath  ftiall  be  feparated  from  the  Pure,  where  then  the  fierce  wrath  will 

be  an  ^  Eternal  Burning.  t  j^j,  -j.  ,^. 

6.  Now  if  Reafon  introduces  the  foul's  Mind,  with  the  willing  Ipirit  of  the  foul,  in 
which  the  Image  of  God  and  the  right  true  Man  ftands  in  the  outward  Looking- 
Glafs,  viz.  into  an  Hypocritical  feeking  or  longing,  then  indeed  is  the  Image  and  right 
true  Man  captivated  with  it,  and  infeded  with  the  outward  Magia,  viz.  with  the  feeking 
or  longing  of  it. 

7.  Where  then  the  Image  puts  on  the  outward  fubftantiality  not  only  as  a  Garment, 
but  it  is  an  infeSiion  and  total  mixture. 

8.  Though  indeed  the  foul's  fire  mixes  not  itfelf  with  the  outward  Kingdom,  yet 
the  foul's  will-fpirit,  which  is  Magical,  m::<':s  itfelf,  and  fo  the  Image  of  God  comes  to  be 
deftroyed,  and  altered  into  an  earthly,  where  then  the  foul's  fire-life  remains  rough,  and 
has  in  the  will-fpirit  an  Earthly  Image. 

9.  So  now  if  the  body  breaks  and  dies,  then  the  foul  retains  its  Image,  viz.  its  will- 
fpirit  -,  and  now  is  departed  away  from  the  Body's  Image  •,  for  in  the  dying  is  a  parting 
afunder,  and  then  the  Image  appears  with  and  in  thofe  things  which  it  has  received  into 
itfelf,  wherewith  it  is  become  infedled;  and  that  fource  or  quality  it  has  in  itfelf. 

i-o.  What  it  has  loved  here,  that  has  been  its  Treafure,  whereinto  the  will-fpirit  has 
entered,  and  according  to  that  alfo  the  Soul's  Imzgz  figures  itfelf, 

1 1.  //«i  any  one  turned  his  heart  and  mind  into  pride,  ft.ite  and  courtly  figure, 
in  the  time  of  his  Life  ?  then  that  very  fource  or  quality  continually  fprings  in  the  foul's 

fire  into  the  Image  ;  and  flies  forth  ''  over  the  Love  and  Meeknefs,  viz.  over  God's  li-  !>  Overor 
berty,  and  cannot  poffefs.,  or  apprehend  the  liberty.  abova^ 

12.  But  it  flews  up  thus  in  itfelf  in  fuch  an  A nguifti- fource  or  quality,  ^v\^  figtires 
the  will-fpirit  continually  according  to  the  Earthly  Things,  into  which  its  will  has  en^ 
tered,  and  glifters  thus  therewith  in  the  foul's  fire,  and  continually  climhs  up  \n  pride 
and  ftatc,  anel'will  needs  go  forth  in  the  fire  over  God's  Meeknefs. 

13.  For  it  can  form  or  create  no  other  willing,  for  it  cannot  enter  into  the  liberty  of 
God,  into  the  Hcly  Myftery,  where  it  might  create  or  procure  another  will  ;  i:  lives 
only  and  barely  in  itftlf. 

14.  It  has  Nothing  ;  and  can  alfo  attain  Nothing,  but  only  that  which  in  the  oiuward 
Life  it  has  comprehended  or  Conceived  in  itfelf. 

15.  And  thus  it  goes  alfo  v/ith  a  Covetous  Perfon,  who  lias  in  his  will-fpirit  andlm.age 
the  Magic- Covetous  leeking  or  longing,  who  --^ills  akvays  to  have  much,  and  figures 
all  that  is  in  his  will-fpirit,  wherewith  he  wss  hufied  in  the  Life  of  the  Body. 

16.  But  though  that  has  left  him,  and  tp.at  his  fubftance  is  no  more  Earthly,  yet  he 
carries  along  the  Earthly  willing,  and  fo  plagues  and  torments  himfelf  with  it,  or  he. 
can  attain  nothing  elfe. 


1 44  Hoii)  a  Manßjould  Live.  Of  the  future  ß ate  of  the  imchd.  Part  III. 


'  The  falfe,         17.  And  yet  it  goes  much  worfe  with  '  faliliood,  againft  which  the  Mifcrable  have  cried 

^^"^r^f^*^^"    '^"'^>  ^"<^  curled  him  for  his  OpprefTion  and  Extortion. 

ceit  u  J  an.  jg_  Pqj.  gjj  whatfoever  has  been  wrought  in  the  Evil  wickednefs  or  maUce  which  he 
has  caufed,  follow,  after  him  ;  for  it  has  been  wrought  in  the  Myftery  of  the  Anger, 
and  fo  the  periflied  foul  falls  thereinto,  after  the  dying  of  the  Body. 

19.  And  there  it  muft  Bathe  in  thole  /ibominations,  lb  that  ;/  it  -u>as  poffible  for  it 
to  unite  itfelf  with  the  willing  into  God's  love,  yet  it  ivould  have  thole  fame  AboKi- 
nations  and  Malice  en  its  Back,  for  they  make  it  Eternally  defpair. 

20.  Where  then  at  lad  the  foul  departs  away,  and  renounces  God,  and  defires  only 
to  climb  up,  and  to  live  in  thofe  Abominations. 

21.  And  this  is  its  Joy,  that  it  blafphemes  God  and  his  Saints  or  Koly  ones  -,  but 
yet  tifts  up  itfelf  in  the  abominations  above  God  and  the  Kingdom  of  Heaven,  and  yet 
fees  or  apprehends  none  of  them. 

' Suiicrlicljt.  22.  Thus  we  give  you  to  Confider,  what  the  ti/V/ and '' aim  or  confidence  is,  viz. 
that  it  is  the  Mafter  and  Leader,  which  introduces  the  Image  of  Man  both  into  God's 
Love,  and  alfo  in  God's  Anger. 

23.  Eor  in  the  willing,  the  right  true  Faith  becomes  generated,  wherein  the  Noble 
Image  of  God  lliands  ;  for  in  the  Faith  or  Believing,  we  become  again  through  Chrilt 
generated  in  God,  and  attain  again  the  Noble  Image,  which  Adam  had  loft,  and  Chrift 
with  God's  life  has  introduced  into  the  humanity  again. 

24.  Thus  a  falfe  or  icicked  will  deßroys  the  linage,  for  the  vvill-fpirit  is  the  Root  of  the 
Image,  for  it  draws  the  Myftery  of  God  into  itlelf. 

«  Or  brings         25.  And  the  Spirit  of  that  fame  Myftery  '  opens  the  fair  Image  and  draws  on   to 
to  Light.        jt  the  divine  Myftery,  viz.  God's  Subftantiality,  underftand  Chrift's  Heavenly  Body, 

which  became  generated  out  of  God,  in  the  dear  and  fair  virgin  of  his  zvifdom,  v^hicli 

fills  heaven. 

26.  So  then  if  our  Mind  and  Will  is  fet  thereinto,  and  that  the  will  deß-es  the  fame, 
then  is  the  will  Magical  and  goes  thereinto  j  and  if  it  then  hungers  after  it,  then  it 
may  eat  the  Bread  of  God. 

27.  And  now  Sprouts  to  it  the  New  Body,  which  is  the  faring  amiable  blefied  Tree 
of  the  Chriftian  Faiib  ;  for  every  Body,  or  Corpus,  loves  itfelf. 

28.  And  fo  then  the  foul  gets  God's  Body,  which  is  fo  fweet,  faving,  amiable  and 
blefTed,  how  then  will  it  not  love  the  fame,  which  yet  is  given  to  it  for  its  ozvn,  in 
which  it  lives  and  dwells,  and  of  whofe  power  and  virtue  it  eats  and  ftrengthens 
itfelf? 

29.  Now  no  one  lliould  deceive  himfelf,  and  remain  flicking  in  his  fallliood  and 
unrighteoufnefs,  and  comfort  himfelf  with  an  Hiftorical  Faith,  whereby  he  thinks,  God 
is  good  and  favourable,  he  will  forgive  me  well  enough,  I  will  gather  Treafure,  and 
enjoy  my  full  oi  it,  alfo  leave  my  Children  much  riches  and  honour,  I  will  yet  one  day- 
repent  well  enough  -,    it  is  a  mere  deceit. 

30.  Thou  gathereft  and  heapeft  together  in  falfliood,  and  attradeft  into  thee  un- 
righteoufnefs •,  and  though  it  be  all  done  in  the  bcft  way  that  may  be,  yet  it  is  but 
earthly  ;  and  thou  haft  demerfed  thy  heart  and  willing  down  into  an  earthly  Veffel,  and 
clothed,  and  infected  thy  Noble  Image  with  it. 

3  I .  Moreover  thou  inheriteft  and  purchafeß  only  pride  for  thy  Children,  fo  that  they 
cnly  Set  their  will-fpirit  alfo  thereinto. 

32.  Thou  Thinkeft  to  do  good  to  thyfelf,  and  thou  doft  to  thyfelf  and  thy  Children 
the  "j^crfi  then  canfi. 
•  Note.  ZZ-  i''-dced  the  outward  Life  muft  have  fuftenance  ;  and  he  does  *  foohßdy  who  vo- 

Juntarily  jgives  his  goods  to  a  wicked  one. 

%  34.  But 


Chap.  4«  How  a  Man  fiould  Live,  Of  the  future  flate  of  the  nsokhd.  145 

34.  But  much  more  foolißly  does  be,  that  with  his  goods  makes  himfflf  to  be  a 
wicked  one  -,  in  that  he  fets  his  heart  upon  them,  and  holds  temporal  tranfitory  pleafurc 
more  in  honour,  than  the  Eternal  intranfitory  goods  which  have  no  End. 

35.  '^  But  he  is  blejfed  that  comes  to  help   the  Miferable  ;  for  they  wiß  all  good  to  f  Kote,  yc 
him,  and  pray  to  God,  that  he  would  blefs  him  in  Body  and  Soul.  Mercitul. 

36.  And  thus  their  wi(h  and  hlejfing  pafles  to  the  Donor  into  the  Myftcry,  and  fur- 
rounds  him,  and  follows  after  him  as  a  good  Work  generated  in  God  ;  for  he  takes 
that  Treafurc  alo  ig  wich  him,  and  not  the  Earthly, 

37.  For  when  the  Body  Dies,  then  the  Image  pafles  into  the  Myftcry;  that  is,  it 
becomes  manifefi  in  the  Myftery  of  God. 

38.  For  in  the  Time  of  the  Earthly  Life,  the  outward  Principle  was  a  Cover  before 
it,  and  that  falls  away  with  the  dying  of  the  Body,  and  then  the  divine  Myftery  appears 
in  the  Image,  and  therein  all  good  deeds  and  works,  which  were  generated  in  the  Love,  iu 
the  will  of  God. 

39.  All  the  prayers  and  wiflies  of  the  honeft  and  virtuous  Children  of  God  ftand  in 
the  Myftery,  and  incline  themfelves  towards,  and  appropriate  thcmfelves  with  the  Image : 
For  the  children  of  the  Miferable,  whom  he  came  to  help  in  their  necefllty  and  tribulation, 
have  fent  their  willing  in  their  prayer  into  God's  Myftery,  and  therewith  unite  them  to 
their  deliverer  and  comforter. 

40.  And  fo  when  that  fame  well-doer  comes  into  the  Myftery,  fo  that  the  Earthly  Life 
falls  away,  then  all  things  become  Manifeft,  and  every  one  unites  itfelf  to  its  own,  into 
which  the  willing  has  feparated  it. 

41.  And  all  this  is  referved  to  the  Judgment  of  God,  the  Holy  Spirit,  in  the  Myftery  ♦, 

and  there  ^  every  one ßall  reap  what  he  has  here  fown  in  his  Field,  there  it  fhall  all  fpring  5  q^  67g 
up,  grow  and  bloflbm  in  a  heavenly  new  Earth.  •  ■  />  . 

42.  In  which,  Man  will  draw  and  put  on  to  his  divine  Image,  the  Body  of  the  perfeä 
Myftery  of  God,  and  fee  before  him,  viz.  before  the  bodily  or  corporeal  Image,  his 
righteoufnefs  ftanding,  and  nshy  he  is  lb  fair,  beautiful  and  bright. 

43.  He  will  know  the  Caufe  of  it,  and  Eternally  rejoice  himfelf  therein,  and  conceive 
or  comprehend  his  Song  of  Praife  or  Hallelujah  therein,  to  God's  honour  and  deeds  of 
Wonder. 

44.  On  the  Contrary,  the  wicked  Herd,  or  Multitude,  will  have  the  fcorn,  derifion, 
reproach,  Covetoufnefs,  Pride,  State,  Pomp,  evil  Malignity,  and  wicked  Malice,  and 
the  Curfe  of  the  Miferable,  in  their  Myftery,  gathered  together  into  the  Anger,  which 
•will  alfo  follow  after  them,  and  fo  they  will  ever  continually  know  the  Caulc  of  their 
fource  or  quality  and  torment,  and  in  that  regard  be  Eternal  Enemies  of  God,  and 
of  his  Children. 


»  Tt 


T  46  What  is  the  fevenß  Thing  in  Converßon,         Part  III. 

The  Fifth  Chapter. 

Why  the  wicked  Co?ivert  not.  What  the  fever  eß  and  ßarpeß  Thing  in 
Converßon  is.  Of  the  fafe  Paßors  or  Shepherds.  Of  the  Tree  of 
Faith.  How  a  Man  muß  enter  into  the  Kingdom  of  God.  Of  the 
Breaking  of  the  Kingdom  of  Lucifer.  Of  the  Three  For7ns  of  Life-, 
and  what  we  have  inherited  from  Adam,  and  from  Chrifi. 

I .  |ir*^](r**nt);)tr*5)(  L  L  this  the  wicked  Multitude  cannot  conceive  or  apprehend,  and 
IsljhI  ^  k.j«l  the  Caufe  is  this,  there  is  no  ivilHn?  in  them,  which  defires  to  con- 
^  (f     A     i%  ^  ceive  it. 

V     W       «?^      2.   For  the  Earthly  fubftance  has  captivated  them,  fo  that  they 

j^-jw^^k^-**!^^  can  Create  or  Form  no  wilHng  into  God's  Myftery  ;    they  are  to 

k.Jltk>»,Jl(«LJ»^  ^^"^  ^^  ^^^  Df«^ ;    there  is  no  breatli  of  divine  Life  in  them  •,  alfo 

they  will  nothing  of  it,  they  are  bolted  up  into  God's  Anger  Myftery, 

fo  that  they  know  not  themfekes. 

3.  God  has  not  done  that  to  them,  but  they  are  with  their  Will-fpirit  gone  thereinto, 
and  fo  demerfed  themfelves,  and  therefore  they  run  on  like  Madmen. 

4.  Where  yet  the  Noble  Jewel  in  them  flands  hidden  in  the  Noble  Center  in  the  divine 
Principle  -,  and  they  ean  very  well  with  their  will  go  forth  out  of  the  Earthly  fubftance 
and  malice  or  wickednefs,  into  the  will  of  God. 

5.  But  they  wilfully  and  obftinately  let  the  fierce  wrath  hold  them,  for  the  proud, 
ftately,  felf-honouring  life,  pleafes  them  too  well,  and  that  holds  them  alfo. 

6.  But  after  this  Time,  there  is  no  Remedy  more  -,  when  the  foul's  Fire  is  merely  and 
barely  Naked,  it  can  be  quenched  by  or  with  nothing  but  only  with  God's  Meeknefs,  with 
the  water  of  the  Eternal  Life  in  the  Myftery  of  God,  and  that  they  reach  not,  or  attain  notj 

bLakei6.26.  ^^""^  is  afterwards  a  ''  Great  Cliff  or  Gulf  between  them,  a  whole  Principle. 

7.  But  in  this  Time,  while  the  foul  fwims  and  burns  in  the  blood,  it  may  well  be,  for 
'  Pfal.  iS.  10.  the  fpirit  of  God  '  goes  upon  the  wings  of  the  wind;  God  is  become  Man. 

8.  The  fpirit  of  God  goes  with  the  willing  into  the  Soul ;  it  defires  the  foul  -,  it  fets 
^  Rev.  3. 20.   its  Magia  towards  the  foul ;    the  foul  needs  only  to  ^  open  the  Boor,  and  fo  it  goes  vo- 

.     luntarily  in,  and  opens  the  Noble  Grain  to  the  Tree  of  the  Chriftian  Faith. 

9.  But  this  is  the  moft  ftiarp  and  fevere,  which  enters  moft  bitterly  mto  Man  ;  he  muft 
break  ejf  the  Will-fpirit  from  the  Earthly  Subftance-,  he  muft  bring  forth  the  Will-fpirit 

,      out  from  its  Earthly  Treafure,   viz.  out  from  Pride,  State,  Covetoufnefs,    and  Envy,  as 
alfo  out  from  .'^nger  and  Falfhood,  towards  the  Spirit  of  God. 

10.  His  Mouth  muft  not  be  a  hypocritical  Flatterer,  and  his  Heart  and  W^ill  remain 
flicking  in  the  Earthly  Myftery,  it  muft  htßneere  and  carneft  from  the  ground  of  the 
Heart,  and  of  the  Soul. 

11.  The  IVill  muft  turn  itfelf  about  into  the  Divine  Myftery,  r;z.  into  God's  Love^ 
that  the  Spirit  of  God  may  have  room  and  place  in  it,  to  blow  up  the  divine  Sparkle,  elfe 
there  is  no  Remedy, .  it  is  no  flattering  Hypocrify  will  do  it. 

*  Note.  12.  *  And  though  one  fliould  learn  all  the  Scriptures  outwardly,  without  book,  by 

roat,  and  ft.ould  fit  all  his  life  long  in  the  Church,  and  yet  would  abide  in  the  foul's 
•    Lnage,  an  Earthly  beftial  Man,  which  in  his  Heart  hunts  only  ifterfallhood,  deceit,  and 
wickednefs,  then  his  flattering  Hypocrify  will  help  him  nothing. 


Chap.  5.        What  is  thefervereß  Thing  in  Converßon.  147 

13.  A  Preacher,  who  handles  God's  Myftery  in  the  outward  part  externally,  and  yet 
has  not  God's  Image  in  the  inward,  internally,  but  only  hunts  after  Honour  and  Cove- 
toui'nefs,  he  is  as  near  to  the  Devil  as  the  meaneft  of  all;  he  is  only  a  Juggler  with  God's 
Myfteries,  and  an  Hypocrite  without  Power. 

14..  He  himfelf  has  not  the  Myftery,  and  how  then  will  he  give  or  '  dijpenfe  it  to  '  Eph.  6. 19. 
others  ?   He  is  a  falfe  Shepherd,  and  '"  a  JVolf  among  ihe  Sheep.  "  Matth.  7. 

15.  For  every  Man  who  bears  the  Myftery  of  God,    that  is,  who  has  awakened  or  '5" 
ßirrediiup,  and  given  himfelf  up  to  it,  fo  that  God's  Spirit  drives  him,  *  HE  is  God's  *  Note. 
Prieß,  for  he  teaches  out  of,   or  from  God  ;  none  can  rightly  teach,  unlefs  he  teaches     . 
out  of  or  from  God's  Myftery. 

1 6.  But  how  will  he  teach  who  is  without  it  ?  Will  he  not  teach  from  Art  and  Earthly 
Reafon  ?    What  does  that  concern  God's  Myftery  ? 

1 7.  Though  Reafon  be  a  Noble  Thing  or  Subßance,  yet  without  God's  Spirit  it  is  hlind; 

for  Chrift  faith, "  IFithout  me  ye  can  do  nothing ;  *  thofe  whom  the  fpirit  of  God  leads  or  drives^  "  John  15.  5, 
they  are  God's  Children.  '  R«»"-  ^-  »4- 

J  8.  But  ''  he  who  climbs  into  the  ßeepfold,  another  way  than  through  Chrift's  Spirit,  p  John  10.  i. 
he  is  a  Thief,  and  a  Murderer,  and  comes  only  to  rob  and  fieal,  and  to  feek  his  own  profit, 
he  is  not  a  Paftor  or  feeder  of  the  Sheep,  but  a  devourer,  as  a  Wolf  dots. 

1 9.  We  are  to  underftand  thus  concerning  the  Tree  of  Chriftian  Faith,  it  muft  be  //- 
ving,  and  not  a  dead  Hiftory  or  Knowledge  ;  the  Word  of  Life  muft  in  the  Image  be 
born  or  generated  Man,  that  the  Soul  may  bear  God's  Image  -,  without  that  he  is  not 
God's  Child. 

20.  No  flattering  Hypocrify,  or  deferring  of  Repentance  upon  Hope  avails ;  fo  long 
as  one  bears  the  Earthly  Image  on  the  foul,  he  is  without  God's  Myftery. 

21.  Thou  fhouldft  not  dare  to  think  I  will  yet  one  day  convert  well  enough,  but  I  will 
beforehand  gather  enough,  that  I  may  not  want,  and  Earthly  bufinefs  may  not  after- 
wards lie  in  the  Way  :  No,  that  is  the  Devil's  griping  Talon. 

22.  But  "*  through  PerfecutioK,  the  Crok,  and  Tribulation,  through  Reproach  andDif-  '  Note, 
grace,  muft  we  go  into  the  Kingdom  of  God.  ,  ^^  '+•  *^* 

23.  For  the  Devil  manages  his  Dominion  in  the  Earthly  Image,  and  he  reproaches  the  *      e  •  ^^  4- 
Children  of  God  in  his  proud,  ftately,  pompous  Seat,  when  they  would  run  away  from 

him,  or  efcape  from  him  :  Thus  the  wicked  Multitude  ferve  the  Devil,  and  help  to  pro- 
mote his  work. 

24.  All  this  the  Man  that  will  go  to  God  muft  not  regard,  he  muft  confider  that  he 
is  in  a  ftrange  Country  among  Murderers,  and  is  a  Pilgrim,  who  wanders  or  travels 
into  his  true  Native  Country,  and  he  falls  among  the  Murderers,  who  vex  and  rob 
him. 

25.  And  if  he  can  but  bring  it  fo  far^  that  he  retains  his  noble  Image,  then  he  has 
Goods  enough,  for  he  gets  the  Heavenly  Myftery  inftead  thereof^  wherein  all  lies,  out  of 
which  this  world  is  only  a  Looking-GIafs  of  it. 

26.  And  he  is  indeed  very  foolifti  who  takes  the  Glimpfe  of  a  Looking-Glafs  for  a 
fubftantial  Thing  or  Being  ;  for  the  Looking-Glafs  breaks,  and  he  that  loves  the  fame, 
is  bereaved  of  it. 

27.  And  he  is  like  one  who  in  a  great  Water  "■  builds  his  houfe  upon  the  fand,  and  the  '  Match.  7. 
water  carries  away  his  houfe  ;  and  fo  it  is  alfo  with  the  Earthly  Hope-  ^^• 

28.  O  Child  of  Man,  thou  noble  Creature,  let  '  it  not  liave  the  power  ;  it  coßs  thy  '  The  out- 
Eternal  Kingdom  -,  feek  thyfelf,  and  find  thyfelf,  but  not  in  the  Earthly  Kingdom.  ward  Look- 

29.  O  how  very  well  is  it  with  him  that^f«^;  himfelf  in  God's  Kingdom,  who  draws  '"S-Glais. 
on  the  heavenly  and  divine  Myftery,  and  enters  into  it. 

*  T  t  a 


148  What  is  the  fever eß  Thing  in  Converßon.       Part  III. 

30.  All  the  Ornament  and  Bravery  of  this  World  is  Dung  in  refpeft  of  the  Heavenly, 

and  is  not  worth  a  Man's  fetting  his  Love  upon  it. 
'  Work  0»  31.  Though  it  is  fo,  that  it  muft  yet  be  brought  to  the '  Wonders,  to  which  End  alfo 

Effe«.  God  hath  created  it,  that  Man,   underftand  the  outward  Man,  fhould  open  the  Wonders 

of  the  outward  Nature,  viz.  in  the  outward  Myftery,  both  out  of  the  Earth,  and  above 

the  Earth. 

32.  All  whatfoever  the  Stars  can  do,  and  the  Earth  has  in  it,  ßould  Man  bring  into 
Wonders,  into  forms,  and  into  Being  and  Subftance,  according  to  the  Eternal  Figure, 
which  was  feen  in  God's  Wifdoin,  before  the  Times  of  the  World. 

33.  But  he  fhould  not  fet  his  Will  in  it,  and  efteeni  that  for  hisTreafure,  but 
for  his  Joy  and  Ornament  he  may  ufe  it ;  but  with  the  inward  Man  he  fhould 
labour  in  God's  Myftery,  and  then  God's  Spirit  helps  him  alfo  to  feek  and  find  the 
outward. 

34.  Seeing  then  we  are  through  the  heavy  Fall  become  fo  perifhed,  that  our  Mind  is 
turned  out  of  the  heavenly  Myftery  into  the  Earthly,  as  into  the  Looking-Glafs,  fo  thac 
we  are  found  as  it  were  halfdc^-d  ;  therefore  it  is  highly  neceffary  for  us,  that  we  go  quite 
forth  out  of  the  Earthly  with  our  Mind  and  Will,  and  feek  ourfelves  firft,  before  we 
feek  the  Earthly  Beauty  and  Ornament,  that  we  may  firft  learn  to  know  where  we  are  at 
home,   and  not  make  our  Mind  Earthly. 

35.  tor  though  Man  ftands  clearly  in  the  Image  of  God,  yet  he  is  in  a  Threefold  Lifei 
but  if  he  lofes  God's  Image,  then  he  is  only  in  a  Twofold. 

36.  Thefrß  Life  is  the  Soul's  Life,  and  it  originally  arifes  in  the  Fire  of  the  Eternal 
Nature,  and  ftands  efpecialiy  in  feven  Forms,  all  according  to  the  Spirit  of  Nature,  as 
in  our  fecond  and  third  Book  is  exprefled  and  declared. 

37.  And  the  fecond  Life  ftands  in  the  Image,  which  is,  or  becomes  generated  out  of 
the  fountain  of  the  Eternal  Nature,  viz.  out  of  the  Soul's  Fire  -,  which  Image  ftands 
in  the  Light  in  another  fource  or  quality,  and  has  its  living  Spirit,  as  you  may  find  it  in 
Fire  and  Light. 

38.  For  the  fource  or  quality  of  the  Light  is  not  as  the  fource  or  quality  of  the  Fire, 
and  yet  the  Light  exißs  out  of  the  Fire ;  where  a  Man  is  to  underftand,  in  the  fource  or 
quality  of  the  Light,  the  meek  pure  amiable  Spirit ;  and  in  the  fource  or  quality  of  the 
Fire,  the  Ca:jß  of  it. 

39.  As  you  fee  that  out  of  the  fire  the  /fzV  originally  arifes,  which  is  the  Spirit ;  and 
the  Air  alfo  is  underftood  to  be  in  four  Forms  ;  as  Firß,  One  Day  according  to  the 
fierce  Wrath  of  the  Fire  -,  and  Seccndly,  a  moift  or  damp  one,  viz.  Water  from  the  harlh 
aftringent  attraftion  ;  and  Thirdly,  a  meek  one  from  the  Light ;  and  Fourthly,  a  fwelling 
fifing  one,  from  the  fierce  Wrath  of  the  Fire-crack. 

40.  Wherein  we  then  anderftand,  that  the  Light  in  «2// Forms  is  Mafter,  for  it  has  the 
Meeknefs,  and  is  a  Life  which  becomes  generated  through  the  fierce  wrathful  Death, 
viz.  through  the  Anguißo  fource  or  quality  in  the  finking  down,  viz.  as  another  Principle, 
which  fubfifts  in  the  fire  without  feeling,  and  yet  has  its  feeling  in  itlelf,  viz.  the  lau- 
<lab!e  worthy  Relifti. 

41.  Wherein  then  we  underftand,  that  the  Water  becomes  generated  through  the 
Death,  through  th.c finking  dcwn  through  the  Fire's  Aaguifh-,  and  wc  ur.derftand  further, 
how  yet  it  is  no  Death,  and  yet  it  is  a  Death. 

42.  But  the  Light  makes  it  fprouung,  fo  that  there  is  a  Life  therein,  which  Life  ftands 
in  the  Light's  power,  wherein  rhe  Life  fprouts  out  of  Death. 

43.  And  underftand  the  Subftantiality,  viz.  the  Comprehenfibility  or  Palpability,  for, 
or  to  be  the  IVatir,  which  ii,  dead  in  itlisif,  but  the  Fire-life  and  the  Light's  Power  is  its 
Life. 


chap.  5«  TVhat  is  the  fever eß  Thing  in  Converßon,  149 

44.  Thus  the  fubftantiality  is  efteemed  as  it  were  dead,  where  the  Life  is  its  own  there- 
in, and  pofleffes  and  generates  itlelf  in  itfelf. 

45.  Wherein  the  Death  of  the  iublhntiality  muftgive  the  Body  thereto,  as  is  declared 
in  our  Third  Book  ;  where  then  in  the  Light-life,  and  in  the  Water  of  the  Death,  we 
iinderftand  two  forms ;  and  according  to  the  Anguifli  in  the  Fire,  the  Third. 

46.  As,  Firft^  in  the  Anguifli  of  the  mortifying  or  killing  in  the  fierce  Wrath  of  the 
Fire,  we  underftand  2l  fierce  wrathful  Water,  which  in  refped:  of  the  firft  four  forms  of 
Nature,  viz.  harflanefs,  bitternel's,  anguifli  and  fire,  is  like  Poifotiy  and  is  alfo  Poifon,  a 
hellifli  fubftantiality  in  the  fierce  Wrath,  according  to  the  original  of  the  firft  Principle, 
wherein  God's  Anger  fprings  or  flows  up. 

47.  And,  Secondly,  we  underftand  the  other  Water  in  the  Light's  Crack,  in  which  the 
fource  or  quality  finks  down  quite  through  the  Mortifying,  and  in  the  Death  becomes  like 
as  it  were  Nothing,  for  in  the  Nothing  the  Eternal  Liberty,  viz.  the  Eternal  Abyfsof 
the  Eternity,  comes  to  be  attained. 

48.  And  if  then  the  incomprehCnfible  Light,  in  that  very  finking  down  into  the  Eter- 
nity, fliines  or  difcovers  itfclf,  and  always  fills  the  finking  down,  then  fprouts  forth  in  the 
Light,  the  power  of  the  Light,  viz.  the  Life  of  the  demerfed  Death. 

49.  For  the  fierce  wrath  of  the  Fire  abides  in  the  fierce  wrathful  fource  or  quality  of 

the  fierce  wrathful  Water,  and  goes  *  not  along  into  Death  ;  alfo  it  cannot  be,  for  the  ♦  Note, 
fierce  wrathfulncfs  is  the  ftern  Almighty  life,  that  cannot  die,  »or  attain  the  Eternal  Li- 
berty ;  for  it  is  called,  and  remains  in  Eternity,  the  Nature-life. 

50.  And  though  indeed,  in  the  Light-life,  there  is  found  alfo  a  Nature,  yet  it  is  not 
fainful,  odious  or  enemicitious,  as  that  in  the  Original  of  Nature,  according  to  which 
God  called  himfelf  a  zealous,  jealous,  angry  God. 

51.  For  in  the  Light-fource  or  Quality,  the  Water,  which  is  funk  down  through 
Death  into  the  Liberty,  becomes  a  Source  or  Water  of  the  Eternal  Life  of  Joy,  in  which 
the  Meeknefs  and  Love  eternally  flow  up. 

52.  Where  then  there  is  no  more  finking  down,  but  a  iprouting,  which  is  called  Pa- 
radife, 

53.  And  the  moving  out  of  the  Water's  fource  is  called  Element,  that  is,  the  pure 
Element  in  the  Angelical  World. 

54.  And  the  caufe  of  the  Fire  in  the  Light  is  the  Eternal  Firmament,  wherein  the 
Eternal  Skill  and  Knowledge  in  God's  Wijdom  becomes  opened,  as  we  have  a  fimilitude 
hereof  in  the  Firmament  and  Stars. 

55.  Thus  we  underftand  two  Worlds  one  in  another,  one  not  comprehending  the  other^ 
viz.  one  in  the  fierce  Wrath  of  the  fiery  Nature,  in  the  Water  of  the  Poifon  and  An- 
guifli-fource  or  Quality,  wherein  the  Devil  dwells. 

Cj().  And  then  one  in  the  Light,  wherein  the  Water  of  the  Light  is  funk  down  out  of 
the  Anguifli,  into  the  Eternal  Liberty,  which  the  Poifon-water  cannot  apprehend  or 
reach. 

57.  And  yet  it  is  not  fevered  afunder,  but  only  through  the  Death,  where  it  divides 
itfelf  into  two  Principles,  and  fo  fevers  itfelf  into /ix.'ö  Lives,  viz.  one  in  the  Anger,  and 
the  other  in  the  Love,  which  Life  is  known  to  be  the  right  Life. 

58.  And  herein  flicks  the  ground,  that  as  we  with  Adam  went  out  of  this  Life  into 
the  outward  1  ife,  for  which  alfo  God  became  Man,  fo  he  muft  introduce  us  through  this 
death,  through  and  out  of  the  fierce  wrathful  fource  or  Qiiality,  out  of  the  Fire 
Angnißj-lij c ,  through  the  Death  into  the  Eight  and  Love-life  again. 

59  Whereas  yrt  C\e  Gates  oi  Y>C2X\\  were  in  the  Wrathfulnefs  fnut  up  in  the  human 
foul,  fotha£tt-/e  foul  flood  in  the  Anguifli- fource  or  Quality,  in  the  inward  Nature,  ia 
the  Fire  cf  the  Poifon,  viz.  in  the  Water  of  the  Anguifli. 


150  What  is  the  fever eß  Thing  in  Converßon,  Part  III. 

60.  And  there  has  the  Prince  Chrift  broke  the  Lock,  Fort,  or  Bar  of  Death,  and 
is  with  his  human  Soul  Iprouted  forth  through  Death  into  the  Light  of  God  again,  and 
fo  now  his  Light-Lite  leads  Death  Captive,  and  fo  it  is  become  a  Reproach  and  Scorn. 

61.  For  with  the  Lock,  Fort,  or  Bar,  Lucifer  thought  to  be  a  Lu  d  and  Omni- 
potent Prince. 

62.  But  when  the  Lock,  Fort,  or  Bar  became  broken,  then  the  Pczver  of  the  Deity 
in  the  Light  deftroyed  his  Kingdom  -,  and  there  he  became  a  Captive  fervant,  for  God's 
Light  and  the  Water  of  Meeknefs  is  his  Death ;  for  the  Anger  becomes  killed  or 
mortified  therewith. 

6j'.  Thus  is  the  Light  and  the  Love  entered  into  the  Anger,  together  with  the  Paradife- 
Element,  and  the  Water  of  the  Eternal  Life,  and  God's  Anger  is  become  quenched. 

64.  And  fo  now  Lucifer  abides  in  himfelf  in  an  anxious  fierce  wrathful  Fire-fource, 
where  his  Body  is  a  Poifon,  a  Source  of  Poifon-Wacer. 

6^.  And  thus  he  is  thruft  out  from  God's  Fire,  into  the  Matrix  of  the  eternal  Nature, 
viz.  into  the  ftern  harfnnefs,  which  generates  the  eternal  Darknefs,  wherein  he  manages 
the  very  ftern  Dominion  in  the  Anxious  Älercwius,  and  fo  is  as  a  Reproach  or  Outcaft. 

66.  Who  in  his  Original  was  a  Prince,  but  now  is  no  more  than  an  Executioner,  a 
bafe  Slave,  which  muft  be  there,  in  God's  fierce  Wrath,  as  a  Hangman,  vfho  punißes 
the  Evil,  when  he  is  commanded  by  his  Lord  to  do  fo :  he  has  no  further  Power. 

6y.  Though  yet  he  is  a  Deceiver,  that  he  might  enfnare  many,  and  that  his  King- 
dom may  be  great,  that  he  may  have  many,  and  not  ftand  in  Reproach  with.fo  few. 

65.  As  a  Whore  thinks,  if  there  were  many  W^hores,  then  1  fhould  not  be  zlVhore 
alone,  I  am  as  others  are  -,  thus  he  alfo  defires  a  great  Tribe  or  Succeflion,  that  thereby 
he  may  reproach  God. 

6^.  For  he  always  attributes  the  Blame  and  Fault  to  God  that  he  is  fallen,  as  that 
his  Wrath  has  fo  drawn  him,  and  thruft  him  into  fuch  a  Willing  of  Pride  and  State, 
fo  that  he  ftood  not. 

70.  Thus  he  fuppofes,  if  he  did  draw  many  to  him,  that  his  Kingdom  would  be 
great,  and  fo  fliould  get  more  to  him,  that  would  do  as  he  does,  and  Curfe  God,  but 
jußify  hiiitfelf;  that  is   his  Strength  and  Pieafure  in  his  dark  harfli  Anguifli,  where  he 

continually  ftirs  up  the  Fire  in  himfelf,  and  flies  out  above  the  Thrones,  and  lb  holds 
himfelf  ftiil  to  be  a  Prince  and  King. 

71.  And  though  he  is  indeed  Evil,  yet  he  is  a  Prince  in  his  Legions  in  the  Anger 
in  his  Creature,  but  with  the  Anger  without  his  Creature,  he  hath  not  Power  to  Ad: ; 
therein  he  muft  abide  as  an  Impotent  Captive. 

72.  Thus  underftand  the  Life,  in  two  Forms,  viz.  one  according  to  the  Fire  of 
Nature,  and  the  other  according  to  the  Fire  of  Light,  which  Fire  burns  in  the  Love, 
■wherein  the  noble  Image  of  God  appears  or  fhines. 

73.  And  we  underftand  herein,  that  the  Will  of  Man /?)(5«/J  enter  into  God's  Will, 
and  fo  he  goes  in  Chrift's  Death  with  Chrift's  Soul,  through  Death  into  the  eternal 

\Col.  3.  3.  Liberty  oi  God  into  the  Light-Life  •,  and  "  there  he  is  in  Chrifl  with  God. 

74.  And  the  third  Form  of  Life  is  the  outward  created  Life  from  or  out  of  this 
World,  viz.  from  the  Sun,  Stars,  and  Elements. 

»Cen.  2.  -.  75.  Which  God's  Spirit,  with  or  by  the  Spirit  of  the  great  World,  "^  breathed  to  Adam 
into  his  Noßrils,  wherein  then  alfo  he  became  an  outward  Soul,  which  moves  or  fwims 
in  Blood  and  Water,  and  burns  in  the  outward  kindled  Fire,  viz.  in  the  warmth. 

76.  That  fame  outward  Life  fhould  not  prefs  into  the  Image  in  the  inward  Life,  alfo 
the  Image  fhould  not  let  in  that  into  the  inward  Light,  which  fhines  through  Death, 
and  fprouts  with  its  Power  into  the  eternal  Liberty  j  for  the  outward  Life  is  only  a 
Similitude  of  the  inward  Life. 


Chap.  5.  What  isthefeverefl  Thifig  in  Converßon.  151 

I"].  The  inward  Spirit  fliould  only,  in  the  outward  Looking-Glafs,  open  the  eternal 
Wonders,  which  in  God's  Wifdom  were  become  dil'covered  in  the  Abyfs,  in  the  divine 
Magia  ;  and  bring  them  to  z.  figured  Looking-Glals,  vix.  to  a  Looking-Glafs  of  Wonders, 
to  God's  Honour,  and  to  the  Joy  of  the  inward  Man,  generated  or  born  out  of  God. 

78.  But  its  Will  fhould  not  go  into  it,  to  draw  in  the  outward  Wonders  into  the 
Image ;  as  we  now  with  lamentable  Mifery  know,  that  Man  draws  in  and  Images  to 
himlelf  an  earthly  'Treajure  into  the  Mind,  and  lb  dcllroys  the  pure  Image  of  God  in 
the  Iccond  Principle. 

79.  For  his  Will-Spirit  goes  into  the  earthly  Subfliance,  and  brings  his  Body,  where- 
in the  Image  ftands,  into  the  earthly  Subßancgy  viz.  into  the  earthly  Treafure,  into  an 
earthly  Veifel,  or  Comprehenfion. 

80.  And  now  the  Image  through  the  Imagination  becomes  alfo  earthly,  and  goes 
again  into  Death,  and  lofes  God  and  the  Kingdom  of  Heaven  ;  for  his  Will-Spirit 
{ticks  with  the  Body  in  the  outward  Life. 

8 1 .  And  now  the  outward  Life  tnufi  die,  and  break  or  corrupt,  that  the  created 
Image,  according  to  the  inward  Kingdom,    may  appear  and  fliine. 

82.  And  thus  the  Will-Spirit  fticks  with  the  Body,  in  the  outward  WonderSy  and  brings 
them,  in  the  dying  of  the  outward  Life,  along  with  itfelf  before  *  the  Judgment  of  God.  *  Notp. 

83.  And  there  fhall  the  Will-Spirit  go  through  the  Fire,  and  the  Image  Ihall  be 
tried  through  the  Fire,  and  all  that  is  earthly  mufl  be  burned  off  from  the  Image,  it 
mud  be  pure  and  Immaculate,  or  without  Spot. 

84.  As  the  Light  fubfifts  in  the  Fire,  fo  mufl:  the  Will-Spirit  alfo  fubßß  in  God's 
Fire  ;  and  if  there  it  cannot  go  free  through  the  Fire  of  God,  through  Death,  then 

will  this  Image  be  fpewed  out  into  the  eternal  Darkncfs  y        -'  ■  r, 

85.  And  this  is  verily  the  Fall  of  Jdani,  that  he  has  put  his  Will-Spirit  into  the 
outward  Life,  viz.  into  the  outward  Principle,  into  the  falfe  fecking  or  wicked  long- 
ing Luß,  and  imagined  according  to,  or  longed  after  the  earthly  Life. 

86.  And  fo  he  went  out  of  Paradiie,  which  fprouteth  forth  through  Death  into  the 
fecond  Principle,  into  the  outward  ;  and  went  thus  into  Death,  and  fo  muft  die,  and 
thus  his  Image  became  deftroyed. 

87.  This  we  have  Inherited  from  Adam,  but  from  the  fecond  Adam  Chrill  the 
Regeneration. 

88.  Where  we  muft  enter  into  Chrift's  Incarnation,  and  with  him  into  his  Death, 
and  out  of  Death  with  him  Sprout  forth  into  the  Paradife -World,  into  the  eternal 
Subflantiality  of  the  Liberty  of  God. 

r 

TJie  Sixth  Chapter. 

TV  hat  Luß  can  do  :  How  we  are  fallen  in  Adam.^  a?2d  helped  agai?i  in 
Chriß  \  and h'jw  it  is  no  ßight  thing  to  become  a  right  true  Chrißian> 

'•^'*'l*^'^**<f'**^^^  we  underftand,  that  it  lies  in  Luft,  that  Deftruftion  or 
Ssir'«  %^%  »^^  Perdition  is  come  out  of  the  Luft,  and  yet  ftill  comes  from  thence 
•rWr^H-'*^-!**^*   continually. 

*C*)*u  T  ,4(#)»  2.  For  Luft  is  an  Imagininc;,  where  the  Imagination  wintls 
%  'I  ^*^  .  %  or  inftniiates  itfelf  into  all  Forms  of  Nature,  fo  that  thev  ail 
J(#^  \-^%  ^#)>   become  Impregnated   wich  the   Thing,   out  of  which  die  Liilt 

^;^^£rrÄi;;*Ä^iSTiv:'^*'w     exifts. 


152  What  Lufl  can  do.  Part  III. 

3.  As  then  we  underftand,  that  the  outward  Spirit  of  Man,  which  is  a  Similitude 
of  the  Inward,  has  lufted  after  the  fair  Image,  and  in  that  regard  fet  Us  Imagination  into 

r  Affeaed  or  the  Inward,  whence  the  inward  is  become  >'  infelied. 

Tindlured.  4.  And  feeing  it  did  not  injtantly  feel  the  Death,  therefore  did  it  give  the  Space 

and  Room  to  the  outward  in  its  Will-Spirit,  and  fo  the  outward  is  drawn  into  the  In- 
ward for  a  Lodging,  and  is  at  length  become  the  Hoß\n  the  Houfe,  and  has  obfcured 
or  dimmed  the  Inward,  fo  that  the  fair  Image  is  dtfappeared. 

5.  There   the  Image  fell   among  the  Murderers,  viz.  among  the  ftern  or  feverc 

»  Note,  thefe  »  Spirits  of  Nature,  and  of  the  Life's  Original,  thefe  held  the   Image  Captive,    and 

wasTfraid'of.   ^^^"^  °^  *^''°™  '"^  ^^^  Paradife  Garment,  and  committed  Murder  within  it,  ^  and  left  it 

See  hhßerium  ¥"S  ^^^f  ^f^^' 

Magnum,  Ch.      6.  And  now  the  Samaritan  Chrift  was  needful,  and  that  is  the  caufe  that  God  be- 
29.  Verfe  55.  came  Man. 

»Luke  10.30.       y_  If  ji^g  Wound  or  hurt  could  have  been  healed  by  a  Word  fpeaking,  or  verbal  For- 
givenefs,  God  would  not  have  become  Man. 

8.  But  God  and  Paradile  were  loft,  as  alfo  the  noble  Image  was  deftroyed  and 
made  defolate,  and  muft  be  New -Regenerated  or  Born  again  cut  of  God. 

9.  And   therefore   came  God  with  his  Word,  which  is  the  Center  in  the  Light-Life, 
*  John  I.  14.  ''  and  became  Fleß,  fo  that  the  Soul  got  a  divine  Paradifical  Habitation  again,  thus  to 

be  underftood. 

10.  That  as  Adam's  Soul  had  opened  the  Dx)or  of  the  Fire's  Eflencc,  and  had  let 
in  the  earthly  Eflcnces,  whofe  Source  or  Quality  had  wound  itfelf  into  the  Paradife- 
Imagc,  and  made  the  Image  earthly^  fo  God's  Heart  did  fet  open  the  Doors  of  the 
Light's  EfTences,  and  encompafled  the  Soul  with  heavenly  Flefh,  and  fo  the  Eflcnces 
of  the  Holy  Flefh  Imagined  after  the  Ifnage,  after  the  Soul's  Eflences. 

11.  Thus  now  the  Soul  became  Impregnated  again,  fo  that  it  went  with  its  Will- 
Spirit  through  the  Death,  into  the  Paradife  Life. 

12.  And  thence  came  the  Temptation  of  Chrift,  that  he  was  tempted  to  try  whe- 
ther the  Soul  would  e-at  of  the  Word  of  the  Lord,  whether  it  could  enter  through 
Death  into  God's  Life. 

13.  Which  in  the  End  became  fulfilled  on  the  Stock  or  Tree  of  the  Crofs,  where 
Chrift's  Soul  went  through  the  Fire  of  the  fierce  Wrath,  through  the  ftern  Source, 
through  Death,  and  fprouted  forth  again  into  the  Holy  Paradife- World,  in  which  Adam 
was  created 

14.  Thus  are  we  Men  tecome  helped  again,  and  it  is  ncceflary  for  us,  that  we  draw 
away  our  Willing,  Thoughts,  and  Mind,  from  all  earthly  Things,  and  turn  them  into 
Chrift's  Suffering,  Dying,  Death,  and  Refurreftion. 

15.  So  that  we  continually  crucify  the  Old  Adam  with  Chrift's  Death,  and  continually 
die  from  Sin  in  the  Death  and  Dying  of  Chrift,  and  continually  rife  again  with  him 
out  of  the  Anguifh  of  Death,  into  the  new  Man,  and  Sprout  into  the  Life  of  God, 
^Ife  there  is  no  Remedy, 

16.  We  muft  die  away  to  the  earthly  Will  in  our  Willing,  and  muft  continually  be- 
come regenerated  to  the  new  JVorldin  Faith,  in  the  Flefh  and  Blood  of  Chrift  ;  we  muft 
be  generated  or  born  out  of  Chrift's  Flefh,  if  we  will  fee  God's  Kingdom. 

1 7.  It  is  not  fo  fight  a  Thing  to  be  a  right  true  Chriftian,  it  is  the  very  hardcft  Thing 
I  Or  Soldier,  of  all ;  the  Will  muft  be  a  '  Champion,  and  fight  againft  the  perifhed  corrupt  Will. 

18.  It  muft  fink  itfelf  down  out  of  the  earthly  Reafon  into  the  Death  of  Chrift  into 
Go£s  Anger,  and  as  a  worthy  Champion  break  the  Power  of  the  earthly  Will. 

19.  And  this  muft  be  with  fo  hardy  a.nd  bold  a  Courage,  that  it  will  fet  and  hazard 
the  earthly  Life  upon  it,  and  not  give  over  till  it  has  broke  the  earthly  Will,  which  in- 

3  deed 


chap.  6.  What  Ltifl  can  do.  153 

deed  has  been  a  fcrong  Battle  with  me,  where  two  Principles  Strive  and  Fight  one  with 
the  other  for  Vittory. 

20.  It  is  no  flight  Matter,  it  mufc  be  earneft,  to  Fight  for  the  viäoriaus  Crown  and 
Garland  -,  for  no  one  gets  that,  unlefs  he  overcomes  •,  he  muft  break  the  IVIight  of  the 
earthly  Will,  which  yet  of  his  oivn  Might  he  cannot  do. 

21.  *  But  if  he  finks  himfelf  down  out  of  the  earthly  Reafon  into  Chrift's  Death  •  Note. 
with  his  inward  frilling,   then  he  Jinks  down  through  Chrift's  Death,  through  God's 
fierce  Wrath,   and  through  all  the  Cords  of  the  Devil  that  would  retain  him,  into  the 
Paradife -World,  into  the  Life  of  Chrift. 

22.  He  muft  make  his  ■*  Will  as  it  were  dead,  and  fo  he  lives  to  God,  and  finks  ""EarthlyWiU. 
down  into  God's  Love  ;  though  there  he  lives  in  the  outward  Kingdom  or  Dominion. 

2.3.  Yet  I  fpeak  of  the  viclorious  Crown  or  Garland  which  he  getteth  in  the  Paradife- 
World,  if  he  once  prefTes  in ;  for  there  die  noble  Seed  becomes  fown,  and  he  gets  the 
highly  precious  Pledge  or  Earneß  of  the  Holy  Spirit,  which  afterwards  leads  and 
direfls  him. 

24.  And  though  he  mufl:  in  this  World  travel,  or  wander  in  a  dark  Valley,  wherein 
the  Devil  and  the  World's  Wickednefs  continually  Rufh  and  Roar  tumultuoufly  upon 

him,  and  often  cafl  the  outward  Man  into   Abominations,  and   fo   cover  'the  noble  'Matt.  13. 31: 
Grain  of  Muf^ard  Seed,  yet  it  will  not  fuffer  itlelf  to  be  kept  back. 

25.  But  thence  it  fprouts  forth,  and  a  Tree  grows  out  of  it  in  God's  Kingdom,  a- 
gainll  ad  the  Ravinj  and  Raging  of  the  Devil  and  his  Followers  and  Dependants. 

26.  And  the  nsore  the  noble  Pearl-Tree  is  fought,  the  more  fwiftly  and  firongly  it 
grows,  and  fufiers  not  itfelf  to  be  fupprefTed,  though  it  cofls  the  outward  Life. 

27.  Thns;  my  dear  Mind,  fearch  right  after  the  iTrff  of  Chriflian  Faith  ;  it  fl:ands 
not  in  this    ■    orld. 

28.  Indeed  it  mufl  be  in  thee,  but  thou  mufl  with  the  Tree  be  with  Chrifl  in  God, 

fo  that  the  V.- orid  does  but  hang  to  thee,  even  as  *  it  hung  alfo  to  Chrifl.  *  Note. 

29.  SSot  fo  t-j  underfland  it,  as  if  this  World  were  not  at  all  ufeful  or  profitable  in 
the  Sight  of  God  •,  it  is  the  Great  Myflery,  Myfterium  Magnum. 

30.  Man  is  therefore  created  in  this  World,  as  a  wife  Ruler  or  Manager  of  it,  that 
he  fhould  open  all  Wonders,  which  were  from  eternity  in  the  Sulphur.,  out  of  which 
this  World  with  the  Stars  and  Elements  were  created,  and  according  to  his  Willing, 
bring  them  into  Forms,  Figures,  and  Images,  all  to  his  Joy  and  Glory. 

31.  He  is  created  wholly /r^^  without  any  Law;  he  had  no  Law,  but  only  the 
Nature-Law,  that  he  fhould  not  mix  one  Principle  in  another. 

32.  The  inward  Man  fliould  let  710  earthly  Thing  into  it,  but  fhould  Rule  with 
Omnipotence  over  the  outward  Principle  ;  and  fo  no  Death  nor  dying  would  have  come 
into  him. 

33.  Alfo  the  outward  Elements  could  not  have  touched  him,  neither  had  Heat  nor 
Frofl  touched  him. 

34.  For  as  the  noble  Image  mufl  fubfift  in  the  Fire,  fo  alfo  fhould  that  fame  noble 
Image  rule  through  the  whole  Man,  through  all  the  three  Principles,  and  rule  and 
///  all  wirh  the  Paradifical  Source  or  Quality, 

35.  But  fince  that  cannot  be  at  all,  and  that  indeed  the  Flefli  is  become  earthly, 
therefore  now  we  mufl  become  generated  in  the  Faith,  where  truly  the  earthly  Life 
covers  the  right  Life. 

36.  Therefore  we  mufl  put  on  the  right  Garment,  which  is  called  Hope,  and  fet  our 
Will  into  the  Hope,  and   continually  Labour  upon  the  Tree  of  Faith,  that  it  may 
bring  forth  its  Fruit,  viz.  the  faving  amiable  and  bleffed  -j-  Love  towards  Cod  and  its  t  Note. 
Neighbour. 

*  Uu 


154  "^^h  ^^^'^^  ^^orld  and  all  Things  ivere  Created.     Part  III. 

37.  He  fhould  do  Good,  not  for  his  own  fake  only,  but  alfo  for  this  reafon,  that 
he  may  Edify  and  improve  his  Neighbour  with  his  Example  and  Life. 

38.  He  fliould  confider,  that  he  is  a  Tree  in  the  Kingdom  of  God,  and  that  he 
mull  bear  fruit  to  God,  and  grow  in  God's  ßeld  and  foil,  and  that  his  fruits  belong 
to  God's  Table. 

39.  And  that  he  fliould  conceive  or  comprife  his  Works  zv\di  t^onders  in  the  right 
true  Love,  and  convcrfe  and  walk  in  Love,  that  he  may  bring  them  into  God's 
Kingdom. 

40.  For  God  is  a  Spirit,  and  Faith  is  alfo  a  Spirit,  or  one  Spirit  in  him,  and  God 
is  in  Chrift  Become  Man,  and  the  Faith's  Spirit  is  alfo  in  Chrifl:  Gc-ierated  or  Eoia 
Man. 

41.  Thus  the  will-fpirit  converfes  or  walks  in  God,  for  it  is  ONE  Spirit  v.ith  God, 
and  works  or  co-works  with  God  divine  ivorks. 

•Note.  42.   And  though  it   be  fo,  that   the  Earthly  Life  covers  it   fo,  that  * /?-^  knozvs  net 

his  icork  which  he  has  generated  or  lcr>i  in  (be  Fmtk,  yet  in  breaking  of  the  Earthly 
Body  it  will  be  manifeft. 

43.  For  the  Hope  is  its  Cheft  or  Cabinet,  and  a  Myftery,  wherein  the  Faith's  work  is  fovvn 
and  kept. 

eäoc53c5oo!5oo$oc$:ci5oc5oojjoc$3o$3t^o$3c^c^<^ 

The  Seventh   Chapter. 

"To  what  End  this  TVorld^  and  all  Stibßances  er  Things  li'ere  crea- 
ted. Alfo  of  the  Two  Eternal  Myßeries.  Of  the  Mighty  Strife 
in  Man  about  the  Image ;  and  ivherein  the  Tree  of  Chrißian 
Faith  ßands^  graws,  and  bears  Fruit. 

I.  ?«'"*^'^)^'*"^EEING  then  that  Man  ftands  thus  in  zThreefoldlAit,  fo  therefore  is 
f  ji  ){i(  ^  ^  every  Life  a  Myftery,  or  hidden  Arcanum  to  the  other,  and  defires 
yk  )**  "*^^^%  the  other,  to  which  End  this  World,  with  all  Subftances  or  Things 
\y^.     ^  ,j^  are  created. 

\^"*!  W  iHT^  2.  For  the  divine  Svibftantiality  defires  the  Looking-Glafs  or  Si- 
t  >«:  ^  a,  J  militude,  for  this  world  is  a  fimiiitude  according  to  God's  Beins;  or 
^*-*^'*^^'^^  Subftance. 

3.  And  God  is  manifeft  in  an  Earthly  fimiiitude,  for  the  Wonders  of  xhe  Arcanum, 
or  hidden  Secrefy,  might  not  be  opened  in  the  Angelical  World,  in  the  Love-Birth. 

4.  But  in  this  World,  where  Love  and  Anger  is  inixed,  therein  is  a  Twofold  Genetrix^ 
and  there  it  might  be. 

5.  For  all  things  originally  arife  out  of  the  Fire-root,  and  yet  were  encompafj'ed  with 
the  Water  of  Meeknefs,  fo  that  it  is  an  amiable  or  lovely  Subftance  or  Being. 

6.  Yet  thus  the  F"ire  became  not  known  in  the  Angelical  world,  for  the  Center  of  the 
Genetrix  ftands  in  the  Light,  and  is  the  Word  of  God,  and  fo  the  Wonders  of  Nature 
may  not  otherwife,  than  in  a  fpiritual  Magia,  become  opened,  that  is,  be  feen  in  God's 
Wifdom. 

7.  But  feeing  that  fame  is  almofl  incomprehenfihle  to  the  Angels  and  to  the  fouls  of 
Men,  and  yet  God  will  be  known  in  Angels  and  Men,  therefore  the  Angelical  World 
lufteth  or  longeth  after  the  Great  f-Fcndcrs  to  know  them,  which  have  frcm  Eternity 
ftuod  in  the  wifdom  of  God. 


chap.  7.      Why  this  World  and  all  Things  isoere  Created.  155 

8.  And  they  were  in  the  Earthly  Similitude  brought  to  Subftancc  in  Figures  and  Ima- 
ges, all  according  to  the  Eternal  EJfences  of  the  Center  of  Nature,  that  the  Wonders  may 
ftand  Eternally. 

9.  Yet  not  elTentially,  but  in  Figures,  in  Images  and  Similitudes,  in  formings  accord- 
ing to  the  Willing,  indeed  magically,  but  yet  the  Genetrix  is  in  the  Ce>Uer  of  the  W^on 
ders. 

10.  For  it  has  once  become  awakened  or  raifed  out  of  the  Fire,  but  it  will  be  again 
fwalloived  up  into  the  Myftery,  and  ftands  as  a  hidden  Life. 

11.  Therefore  fhall  all  fubllances  or  things  become  manifeft  as  in  Shadows  in  the  An- 
ge'ical  World,  yet  *  thofe  only  which  in  God's  Will  have  been  introduced  into  the  My-  *  Note 
Itery. 

12.  For  the  Myfteries  which  are  Eternal  are  /w^,  as  one  in  the  Love,  and  one  in  the 
Anger  -,  into  which  foever  the  Will-lpirit  with  its  Wonders  enters,  therein  ftands  its 
Work  and  Wonder. 

13.  So  in  like  Manner  we  are  to  know,  that  alfo  the  outward  vehemently  defires  the 
inward,  for  all  runs  after  the  Center,  viz.  after  the  Original,  and  delires  the  Liberty. 

14.  For  in  the  Fire  of  Nature  there  is  anguifh  and  pain,  or  fource  and  quality,  there- 
fore now  will  the  imaging,  or  the  Image  of  the  Meeknefs  in  the  fource  or  quality  of  Love, 
be  free,  and  yet  may  not  in  the  fource  and  quality  of  the  fiery  Eflences  be  tree  lb  long, 
till  the  fource  or  quality  divides  itfelf  in  the  breaking,  and  there  each  pafles  into  its  My- 
ftery. 

I  5.  In  like  manner  will  the  fire  hzfree  from  the  water,  for  the  water  is  alfo  the  fire's 
death,  and  it  is  alfo  the  Myftery  to  it. 

16.  And  we  fee  likewife  hereby,  how  the  water  holds  the  fire  captive,  and  yet  no  dying 
is  in  the  fire,  but  it  is  only  a  Myftery  in  the  fire. 

I  7.  As  then  may  be  feen,  how  it  breaks  forth  in  the  water,  and  '  opens  itfelf,  fo  that  f  Difplays. 
opens  itfelf  out  of  the  Center  of  its  own  Genetrix,  as  is  to  be  feen  in  the  Lightning  and 
Tcmpeft  -,  alfo  in  a  ftone,  which  yet  is  water,  it  may  be  known. 

I  8.  And  yet  we  fee  efpecially,  how  all  Forms  of  Nature  defire  the  Light,  for  in  that 
defiring  the  Oil  becomes  generated,  wherein  the  Light  becomes  known,  for  it  originally 
arifesout  of  the  Meeknefs. 

I  9.  Thus,  Firß,  we  are  to  know  ourLife  ;  that  in  us  the  Fire's  Center  ftands  open,  for 
the  Life  burns  in  the  Fire. 

20.  And  then,  Secondly,  we  are  to  ponder  and  confider  of  the  defire  to  Love,  which  in 
the  word  of  Life  originally  arifes  in  the  Angelical  world,  where  the  Heart  of  God 
with  his  defiring  ftands  towards  us  ivith  his  Imagining,  and  alfo  draws  us  into  the  divine 
Myftery. 

21.  And  then,  Thirdly,  we  are  to  confider  the  Magic  Kingdom  of  this  world,  which 
alfo  burns  in  us,  and  vehemently  draws  us  into  its  wonders ;  for  it  wills  to  be  manifeft. 

22.  And  Man  is  become  Created  therein  to  that  End,  that  ht ßould  manifeft  that 
fame  Myftery,  and  to  bring  the  "Wonder  to  Light,  and  into  forms,  according  to  the 
Eternal  wifdom. 

23.  Now  then  feeing  he. is  to  do  this,  and  that  thus  he  burns  in  ^Threefold  fire,  there- 
fore the  right  Spirit,  in  which  the  Angelical  Image  fticks,  has  great  Wearinefs,  and  is 
in  great  danger^  for  it  wanders  upon  a  very  fmall  Bridge. 

24.  For  it  has  two  Enemies  which  continually  draw  it,  each  would  be  in  the  Image, 
and  bring  its  fource  and  quality  into  it,  viz.  the  inward  Fire,  and  alfo  the  outward  Fire, 
the  inward  Kingdom  of  the  fierce  wrath,  and  alfo  the  outward  earthly  kingdom  of  the 
Looking-Glafs  ;  and  thus  the  right  Image  fticks  in  the  Midft  in  the  Squeezing  Prefs. 

25.  For  the  inward  Kingdom  will  through  the  outward  open  the  wonders. 

*  U  u  2 


J  56  Why  this  World  and  all 'Things  ivcre  Created.      Part  III. 

26.  Buc  feeing  it  is  too  fharp,  therefore  the  Outward  Kingdom  flees  away  before  the 
Inward,  and  grafps  after  the  Middiemoft,  viz.  after  the  Image,  which  ftands  in  the 
Liberty  of  God,  and  io  flees  and  flips  itfelf  into  the  Image,  for  it  all  grafps  after  the 
heart  of  God,  that  is,  after  the  Center  of  the  Kingdom  of  Joy. 

27.  Therefore  now  it  is  neceflary  for  the  Image,  that  it  defend  itfelf,  and  not  let 
in  the  Earthly  Gueft,  much  lefs  the  fiery  ;   and   yet  it  becomes  generated  out  of  Both, 

.    viz.  out  of  the  fire,  the  Life,   and  out  of  the  outward,   the  Wonder. 
8  I  Pet.  5.  8.        2,S.  Therefore  now  it  is  highly  neceflary  for  Man's  Image,  that  he  lead  ^  a  fcber 
temperate  l:fe,  and  not  fill  himfelf  with  the  outward  Kingdom,  for  elfe  it  makes  an 
indwelling  in  the  Noble  Image. 

29.  And  we  underiland  herein  the  mighty  ftrife  in  Man  about  the  Image  of  God  j 
for  there  are  Three  that  drive  about  it  ;  as  i-irft,  the  ftrong  ftern  Pire-life  ;  and  then, 
Secondly,  the  divine  Life  ;  and  then.  Thirdly,  the  Earthly  Lite  ;  and  fo  the  Noble  Image 
flicks  in  the  midft,  and  is  drawn  of  Three. 

30.  Now  it  is  neceflary  for  it,  that  it  fliould  hide  itfelf  with  the  Faith  in  the  Myilery 
of  Hope,  und  fland  fliU  iji  that  fame  Myftery. 

31.  Where  then  the  Devil,  in  the  inward  fire-life,  continually  rides  forth  into  the 
oiit-ivard  earthly  lite  in  Pride,  Covetoufnef*;,  and  Fallhood,  or  Wickednefs,  over  the 
Noble  Image,  and  would  introduce  it  into  the  fire  and  anguiflj  Life,  and  break  or 
deftroy  it. 

32.  For  he  fuppofes  continually,  that  the  Place  of  this  world  is  his  Kingdom,  he 
will  fuffer  no  other  Imao;e  therein. 

33.  Now  thereupon  the  Noble  Image  falls  into  the  Crofs  and  Tribulation,  into  angui.li 
and  neceflity,  and  here  belongs  ftrife  to  it,  to  fight  for  the  Noble  vikforious  Crown  or 
Garland  of  God's  Image. 

34.  And  hence  originally  arifes  Prayer,  fo  that  the  Image  continually  goes  forth 
out  of  the  introduced  Earthly  Subftancc  or  Being,  and  alfo  out  of  the  proud,  ftately, 
hellifh  abominations,  with  the  Prayer,  and  continually  Enters  into  God's  life,  into 
his  Love. 

35.  And  thus  the  right  Image  continually  kills  the  Earthly  Adam,  and  alfo  the  hellifh 
pride  and  ftate  of  the  Devil,  and  muft  always  ftand  as  a  Champion. 

36.  And  it  is  moft  necefl"ary  of  all,  that  it  fliould  infinuate  itfelf  into  Patience,  and 
caft  itfelf  under  the  Crofs,  and  continually  fpring,  or  flow  up  into  the  Love. 

37.  For  that  is  its  Sword,  wherewith  it  flays  the  Devil,  and  drives  forth  the  Earthly 
fubftance  ;  it  has  no  other  fword,  wherewith  to  defend  itfelf,  than  the  Meek-water  of 
the  Eternal  Life,  and  that  the  proud,  ftately,  fierce  wrathful  Spirit  relifhes  not ;  for  it 
is  his  poifon,  and  he  flees  before  it. 

38.  Now  if  we  will  rightly  demonftrate  the  Tree  of  Qhn^izn  Faith,  then  we  fay,  its 
Root  ftands  in  the  Myftery  of  the  Hope,  its  Sprounng  ftands  in  the  Love,  and  its  Body 

*  Or  Recep-    in  the  ^  Comprehenfion  of  Faith. 

tj'"'-  39.  That  is,  where  the  Image,  through  its  earneft  defiring,  prefixes  into  the  love  of 

God,  and  comprehends  or  attracts  the  Subftantiality  of  God,  that  is,  Chrifl's  Body,  that 

is  now  the  Corpus  or  Body,  wherein  the  Tree  ftands,  grows,  flouriflies  and  brings  forth 

fruits  in  Patience,  which  all  belong  to  the  Angelical  world. 

40.  They  are  the  Soul's  food,  wherein  it  eats  and  refreflies  or  quickens  its  fiery  Life, 

fo  that  it  is  tranfmuted  or  changed  into  the  Light  or  Meeknels. 
'  Note,  the  41.  And  thus  the  Tree  grows  in  theParadife  of  God,  wjiich  the  outward  man  'knows 

Ojtward         „Q(^  and  Reafcn  apprehends  it  not. 

ReaC(^^novj  '^^'  ^""^  ^°  ^'""^  Noble  Image,  it  is  very  well  to  be  known,  that  will  then,  when  the 
n" th^TrTe  outward  life  breaks,  be  manifeft,  and  all  its  works  follow  after  in  the  Myftery  of  Hope, 
of"  iaith.        into  which  it  has  fuwn. 


Chap.  7.      Why  this  World  and  all  Things  were  Created.  157 

43.  Therefore  (liou!;!  none-,  who  will  travail  in  the  Path  of  God's  Pilgrimage,  propofe 
to  himfelf  to  hav;  iii  this  world  good  and  frolic  days,  with  worldly  honour;  hut  tri- 
bulation,  fcoin,  reproach,  and  perfecution  attend   him  every  hour. 

44.  He   is   he.-'.:  only  in  a  vale  oi  Mifery,   and  muft  continually  ßand  in  flrife,  ^  for   "  i  Pet.  5.  S. 
the  Devil  goes  about  as  a  Roaring  Lion,  he   Itirs  up  all   his  Children  of  Malice  and 
Wickedneis  againlt  him. 

45.  He  is  accounted  as  a  Fool ;  he  is  *  unknown  to  his  Brethren,  his  Mother's  houfe  *  Note, 
fcorns  and  defpiles  him. 

46.  He  goes  away  and  foiv^  in  Tribulation,  and   is  anxious,    but  there  is  none,  that 

'  apprehends  it,  or  into   whofe  Pleart  it  enters;  every  man  luppofes  his  Folly   plagues  'Or  takes  no- 
him  thus.  tke  of  it. 

47.  Thus  he  remains  hidden  to  the  World,  for  ™  he  is  with  his  Noble  Image  not  '^  John  8. 73. 
cf  this  ivorld,  but  born  of  God  ;  "  He  fows  in  Tribulation,  and  reaps  in  Joy.  n  p^^j^  j^^ 

48.  But  who  (hall  exprefs  his  Glory,  which  will  be  his  wages  ?  or  who  Ihall  fpeak  of 
the  Crown  or  Garland  of  vidlory  which  he  attains  ? 

49.  IVho  can  exprefs  the  Crown   of  the  Virgin  of  God's  wifdom,  which  the  Virgin 

of  "  God's  wifdom  fets  upon  him  ?  where  is  there  fuch  a  fair  beauteous  One  ?   for  it  ex-  o  Sophia. 
eels   the  Heaven. 

50.  O,  Noble  Image !  Thou  art  indeed  an  Image  of  the  Holy  Trinity  of  God,  in 
which  God  himfelf  dwells  !  God  fets  upon  thee  his  moft  beautiful  Ornament,  that 
thou  fliouldfl:  eternally  Exult  in  Him. 

51.  What  is  I  pray  the  Subftance  of  this  world,  feeing  it  breaks  or  corrupts,  and 
brings  a  Man  otily  into  angmßo,  cares,  incumbrances  and  mifery,  and  hefides  into  God's 
Anger,  and  breaks  or  defl:roys  his  fair  Image,  and  draws  a  Vizard  on  to  him  ? 

52.  P  O  how  great  a  Ihame  and  reproach  will  that  Man  have  of  it,  when  he  fhall  p  ^^^^^  ^^^ 
thus  appear  at  the  Judgment  Bay  of  God,  in  a  beftial  Image,  befides  that  which  follows  that  do' Wick- 
hereafter,  that  he  fhall  abide  eternally  therein.  edly,  noton- 

53.  Then  Lamentation  begins,  there  ivill  be/tghing,  wailing  and  howling  for  the  Loft  ^J  T'!^°"V 
Earneft  Penny  and  "Talents,  which  cannot  be  reached  or  attained  again  Eternally.  wi"hcoffi- 

54.  There  fhall  the  Image  ftand  in  Eternity  before  the  Abominable  Devils,  and  do  dent,  daring 
what  the  Abominable  Prince  Lucifer  will.  prefumption. 

The  Eighth  Chapter. 

In  what  manner  God  forgives  fins  ;    and  how   a  Man  becomes  a 

Child  of  God. 

»•  f'%  '^^  ^"^Y  beloved  feeking  and  defirous  Mind,  thou  t^nzt"^ Hunger efi,  and  Thirflefi  q  Matth  5.  o. 
i^^    KC    )^S^  after  God's  Kingdom,  mark  the  Ground,  I  pray  thee,  what  is  fhown 

f^(        S    Ss^      2.  It  is  not  truly  fo  eafy  a  thing  to  become  a  Child  of  God,  as 

JSs^M    ^    )5C^  5rti'(?/  teaches,  where  Men  bring  Confciences  into  the  Hiflory,  and 
^:$  %^  ^jj^  ^o  amufe  and   flatter  them.  Courtlike,  with  Chrift's  Sufferings   and 

Death  -,   where  Men  teach  forgivenefs  of  fins  Hißoricaly. 
3.  Like  a  worldly  Judicatory,  where  a  Man's  faults  are  remitted  him  of  Grace,  though 
he  plainly  remains  wicked  in  his  heart. 


1^8  How  a  Man  becomes  a  Child  of  God.  Part  III. 

4.  It  is  quite  otherwife  here  :  God  will  have  no  diffemUing  Hypocrites  :  He  takes  not 
fin  from  us  in  fuch  a  Manner,  as  that  we  cleave  to  the  knowledge,  and  comfort  ourfelves 
with  the  fufferings  of  Chrift,  and  yet  in  the  Confcience  remain  in  the  Abominations. 

'  lohn  3.  3.         5.   It  is  laid,  '  Te  muß  be  born  anew,  or  e!fe ye  ßjall  not  fee  the  Kingdom  of  God. 

5-  7-  6.  He  that  will  amufe  himfelf  with  Chrift's  Sufferings  and  Death,  and  appropriate 

the  fame  to  himfelf,  and  yet  with  his  willing  will  abide  iinregenerated  in  the  Adamical 
Man,  does  like  one  that  comforts  himfelf,  that  his  Lord  will  beftow  his  Land  upon 
him,  without  confidering  that  he  is  not  his  Son,  whereas  he  has  promifed  that  he  will 
beftow  it  only  upon  his  Son  ;  fo  it  is  alfo  here. 

7.  Wilt  thou  poflefs  the  Land  of  thy  Lord,  and  have  it  for  thy  proper  own  ?   then 

'  Gen.  21.10.  thou  mufl  become  his  right  and  true  Son  ; '  For  the  Son  of  the  Maid  fervant  ßoall  not  inherit 

(jal.  4.  30.      ^ji}iih  the  free ;  the  Son  of  the  Hißory  is  a  ftranger. 

'  Ur  a  Son  of       g.  Thou  muft  be  born  or  generated  of  God   in  Chrift,  that  thou  maycft  be  a  "  cor- 

hu  body,  be-   pQ^eal  Son  ;   and  then  thou  art  God's  child,  and  an  heir  of  the  Sufferings  and  Death 

9.  And  Chrift's  Death  is  thy  Death,  his  Refurredion  out  of  the  Grave  is  thy  Refur- 

redlion,  his  Afcenfion  into  Heaven  is  thy  Afcenfion  into  Heaven,  and  his  Eternal  life's 

Kingdom  is  thy  Kingdom. 
•  Note.  '  ^-  I"  ^^-'^^  "^'^o"  ^'"'^  '^'5  ""'g'^^  '^''"^  ^°"  hox'iv  of  his  flefli  and  blood,  fo  thou  art  *  an 

heir  of  all  his  Goods,  elfe  thou  canft  not  be  Chrift's  Child  and  Heir. 

II.  So  long  as  the  Earthly  Kingdom  fticks  to  thee,  in  thy  Image,  fo  long  thou  art  the 

periftied  Adam's  Earthly  Son  ;    no  flattering  Hypocrify  will  help,  give  as  many  good 

words  before  God  as  thou  wilt,  yet  thou  art  but  a  ßrange  Child. 
"  Lukei-.2o.  •     12.   And  God's  goods  do  not  belong  unto  thee  fo  long,  till  thou  comeft  with  "  the  laß 

Son  to  the  Father  again,  with  a  right  true  forrow  and  repentance  for  thy  loft  Goods  of 

inheritance. 

13.  Thou  muft  go  forth  with  thy  will-fpirit  out  from  the  Earthly  Life,  and  break  or 
deßroy  the  Earthly  will,  which  is  woeful  to  the  Mind  and  will-fpirit  to  fo'fake  the  treafure 
itpolfeffed,  wherein  the  will-fpirit  became  generated,  and  muft  enter  into  God's  will. 

14.  And  there  thou  fowefl  thy  Seed  in  God's  Kingdom,  and  art  new  born  in  God,  as 
fruit  which  grows  in  God's  field ;  for  thy  will  receives  God's  Power,  Chrift's  Body,  and 
the  New  Body  in  God  grows  to  thee. 

15.  And  then  then  ar/ God's  Child,  and  Chrift's  Goods  belong  to  thee;  and  his 
Merits  are  thy  Merits,  his  Suffering,  Death,  and  Refurreftion,  are  all  thine,  thou  art  a 

"  Prov.  4,  II.  Member  of  his  Body,  and  his  Spirit  is  thy  Spirit,  "■  He  leads  thee  in  right  Paths  ;  and  all 
that  thou  doeft,  thou  doeft  to  God. 

16.  TT^öK  Ibweft  in  this  world,  and  rcapeft  in  the  Heaven  of  God-,  thou  art  God's 
Work  of  Wonder,  and  openeft  in  the  Earthly  Life  his  Wonders,  and  draweft  thyfclf 
with  thy  will-fpirit  into  the  Holy  Myßery. 

17.  Mark  this,  you  Covetous,  you  Proud,  you  Envious,  you  falle  Judgers,  you 
wicked  Malicious,  which  introduce  your  will  and  defire  into  Earthly'Goods,  into  Money 
and  Plenty,  into  Pleai'ure  and  the  Voluptuoufnels  of  this  Life,  and  efteem  Money  and 
Goods  to  be  your  Treafure,  and  fet  your  defire  therein,  and  yet  for  all  that  ivill  be 
God's  Children. 

18.  You  ftand  and  diffemble  before  God,  that  i'f/ß// forgive  you  your  Sins,  but  you 
abide  with  your  Image  in  Adam's  Skin,  in  Adam's  FleHi,  and  lb  Comfort  yourfelves  with 
the  Sufferings  of  Chrift,  and  are  but  diffemblers  ;    you  are  7iot  God's  Children. 

19.  You  muft  be  born  in  God,  if  you  would  be  his  Children,  elfe  you  deceive 
yourfelves,  together  with  your  Hypocrites  and  Dilfemblers,  who  paint  before  you  a 
Gliftring  Colour. 


Chap,  8.  How  a  Man  becomes  a  Child  of  God.  i  z^ij 

20.  They  Teach,  and  are  ''  not  known  of  God,  alfo  not  ""fait  to  Teach ;   they  do  it  for  ^  Matt.  7.  22, 
their  Belly  and  for  worldly  Honour's  fake,   and   are  '  the  Great  Whore  at  Babel,  who  ^3- 

flatter  God  with  their  Lips,  and  with  the  Heart  and  will-fpirit  they  ferve  the ''i^rfTg-w  27  21 'aid'' 
at  Babel.  2-]  ,j] 

21.  Beloved  Mind,  wilt  thou  be  the  Child  of  God  ?  then  prepare  thyfelf  for  afiaults  "Rev.  17.  t. 
and  for  tribulation  -,  it  is  no  light  and  ibft  entrance  into  the  Child's  Life,  efpecially  where  "*  Rev.  ;2. 3, 
Realbn  1  es  capthc  in  the  Earthly  Kingdom. 

22.  It  mull  be  broken,  and  the  will  mud  go  out  from  Reafon  ;  it  muft  foio  itfelf 
into  God's  Kingdom  in  lozvly  obedience,  as  a  Grain  is  fown  in  a  field  or  foil  ;  it  mull 
in  Realbn  make  itfelf  as  it  -were  dead,  and  give  itfelf  up  to  God,  and  fo  the  New  fruit 
grows  in  God's  Kingdom. 

23.  Thus  that  Man  Hands  in  a  Three-fold  Life,  and  all  belongs  to  God. 

24.  The  Inward  fiery  h  fiences  of  the  firil  Principle  become  incorporated  with  the 
New  body  in  Chrifl,  lb  that  they  flow  up  in  Chrill's  Flefh  and  Blood  out  of  God's 
willing,  and  their  hire  is  God's  Fire,  out  of  which  the  Z,o"j^,  meeknefst  and  humi- 
lity burn. 

25.  Where  the  Holy  Spirit  goes  forth  and  helps  him  to  ftand  out  die  Battle  againfl  the 

Earthly  Realbn,  alfo  againft  the  perifned  corrupt  Flefl-i,  and  the  Will  of  the  Devil,  •=  his  'Matt.  11.- o. 
Tcke  of  the  earthly  will  becomes  lighter  to  him  ;    but  he  muft  in  this  World  remain  in 
the  ftiife. 

26.  For  to  the  Earthly  Life  belongs  fuflenance,  that  he  muft  feek,  and  yet  ought  not 
to  fet  his  will  and  heart  upon  it. 

27.  It  muft  truft  God,  and  his  earthly  Reafon  pajfes  akvays  into  doubting,  it  will  fail 
him  ;  it  will  needs  always  fee  God,  and  yet  cannot,  for  God  dwells  not  in  the  Earthly 
Kingdom,  but  in  himlelf. 

28.  1  hus  muft  Realbn,  as  it  cannot  fee  God,  be  compelled  into  Hope. 

29.  I'here  then  Doubting  runs  Counter  to  Faith  or  Believing,  and  would  deftroy  the 
Hope,  and  therefore  muil  the  Earneft  will  with  the  right  true  Image  ftrive  and  fight 
againft  the  Earthly  Reafon  :  there  is  woe,  and  it  often  goes  fadly. 

30.  Efpecially,  if  Reafon  looks  after  the  Courfe  of  this  world,  and  fo  its  will  fpirit, 
as  it  were  foolilh,  has  reffeSl  to  the  Courfe  of  this  World  :  There  it  is  faid,  be  fober, 
watch,  faß,  and  pray  ;  that  is,  that  you  may  'Tame  the  Earthly  Reafon,  and  make  it  as 
it  were  dead,  that  God's  Spirit  may  find  place  in  you. 

31.  If  that  appears,  that  foon  overcomes  the  Earthly  Reafon,  and  the  willing  in  the 
anguifh  difcovers  itlelf  with  its  love  and  fweetnefs,  where  then  always  one  fair  litde 
Branch  or  other  becomes  generated  out  of  the  Tree  of  Faith. 

32.  And  ''  all  tribulation,  and  afl*aults  and  temptations,  ferve  for  the  befl  to  the  Children  i  Ro^i,  g  ,g 
of  God ;    for  as  often  as  God  feems  as  it  were  diftant  from  them,  fo  that  they  are  in- 
troduced into  anguifti  and  tribulation,  then  they  always ß and  in  the  Birth  of  a  New  little 

branch  out  of  the  Tree  of  Faith. 

33.  When  the  fpirit  of  God  appears  again,  then  he  always  raifes  up  a  new  fprout,  at 
which  the  Noble  Image  very  highly  rejoices  itfelf. 

34.  And  now  it  is  but  to  ftand  out  the  firß  earneß  Encounter,  that  the  Earthly  Tree 

may  be  overcome,  and  the  Noble  Grain  be  fown  in  God's  field,  that  Man'  may  learn  «  The  right 
to  know  the  Earthly  Man.  true  Man. 

35.  For  when  the  will  receives  God's  light,   then''  the  Looking-Glafs  fees  itfelf  in  f  OrSimili- 
Itfelf;  one  Ejfence  fees  the  other  in  the  Light,  and  fo  the  whole  Man  finds  himfelf  in  tude. 
himfelf,  and  knows  what  he  is  ;  which  in  the  earthly  Reafon,  he  *  cannot  know.  •  Note. 

36.  Alfo  none  ftiould  Think,  that  the  Tree  of  Chriftian  Faith  may  be  feen  or  known 
in  the  kingdom  of  this  world  ;  out-nwd  Reafon  knows  it  Not. 


1 6o  How  a  Man  becomes  a  Child  of  God.  Part  Hi. 

37.  And  though  the  fair  Tree  flands  very  clearly  in  the  inward  Man,  yet  the  outward 
»  I  Con  2. 14.  earthly  Reafon  doubts  notwithftanding,  for  the  fpirit  of  God  ^  ii  as  fooUßjnefs  to  it^  for  it 

cannot  apprehend  it. 

38.  And  though  it  is  fo,  that  often  the  holy  fpirit  opens  itfelf  in  the  outward  Looking- 
Glafs,  fo  that  the  outward  life  highly  rejoices  in  it,  and  for  great  Joy  becomes  Tremblings 
and  thinks,  now  I  have  attained  the  worthy  precious  Gueft,  now  I  will  believe  it,  yet 
there  is  no  perfeB  fleadinefs  in  it. 

39.  For  the  Spirit  of  God  does  not  ßay  continually  in  the  Farthly  fource  and  qua- 
lity, it  will  have  a  pure  veflel  •,  and  if  it  departs  into  its  Principle,  viz.  into  the  right 
Image,  then  the  outward  Life  comes  to  be  weak  and  faint. 

40.  Therefore  muft  the  Noble  Image  always  be  in  ftrife,  and  fight  againft  the  outward 
Reafon-life ;  and  the  more  it  ftrives  and  fights,  the  greater  grows  the  fair  Tree,  for  it 
works  or  co-works  wirh  God. 

41.  For  as  an  Earthly  Tree  grows  in  Wind,  Rain,  Cold  and  Keat-,  fo  alfd  the  Tree 
of  God's  Image  grows  under  the  crofs  and  tribulation,  and  anguifli  and  pain,  in  fcorn 

■•  Luke  8. 15.  and  reproach,  and  fprouts  up  into  God's  Kingdom,  and  ^  brings  forth  fruit  in  Patience. 

42.  Now  feeing  we  know  this,  we  fliould  labour  in  it,  and  let  no  fear  or  terror 
keep  us  back,  for  we  fhall  well  reap  and  enjoy  it  Eternally ;  what  we  have  here  fown 
in  anguilh  and  wearinefs,  that  will  comfort  us  Eternally.     AMEN. 


FINIS. 


^# 


THE 


THE 


C     LA     VI     S: 


O  R» 


An  Explanation  of  fome  principal  Points  and 
Expressions  in  his  Writings. 


By     JACOB     B  E  H  TvT  E  N,    the  Teutonic  Theofopher. 


»  « 


Aa 


THE 


AUTHOR'S  PREFACE. 


I.  Py^  )K  '^^C^  T  is  -written,  the  Natural  Man » receives  not  the  Things  of  the  Spirit,  »  Under- 

%  daÄft*cfc  ^  "°^  "^'^^  Myftery  of  the  Kingdom  of  God,  they  are  Foolilhnefs  unco  ^^n^«  "<^':' 

S         ^  him,    neither  can  he  know  them  :  therefore  I  admonißi  and  exhort  the 

"^  äs    ^    *-^^  Chf'ißi^^  Lover  of  Myßeries,  if  he  will  ßudy  thefe  High  IVritings,  and 

ts?5^^^5^  fi  read,  fearch,   and  underftand  them,    that  be  does  not  read  them  out- 

5scfs  W  ch^  wardly  only,  with  ßjarp  Speculation  and  Meditation ;  for  in  fo  doings 

;^3  TK  tW^M  j^^  ß^ii  ^^,„ain  i„  tiig  outward  Imaginary  Ground  only.,  and  obtain  no 

more  than  a  "  counterfeited  Colour  of  them.  ^  Or  feigned 

ihadow  of 

2.  For  a  Man's  own  Reafon,  without  the  Light  of  God,  cannot  come  into  the  Ground  [of 
them,]  it  is  impoßhk ;  let  his  Wit  be  ever  fo  high  and  fubtk,  it  apprehends  but  as  it  were  the 
Shadow  of  it  in  a  Glafs. 

3.  For  Chriß  fays,  without  me  you  can  do  nothing  1  and  he  is  the  Light  of  the  World, 
and  the  Life  of  Men. 

4.  Now  if  any  ofie  would  fearch  the  Divine  Ground,  that  is,  the  Divine'  Revelation,  he  "^  Or  raani- 
'/Miß  firfl  conftder  with  himfelf,  for  what  End  he  defires  to  know  fuch  Things ;    whether  he  deflation. 
dcfires  to  pra^life  that  which  he  might  obtain,  and  beßow  it  to  the  Glory  of  God  and  the 
Welfare  of  his  Neighbour  ;  and  whether  he  defires  to  die  to  Earthltnefs,  and  to  his  own  Willy 

and  to  live  in  that  which  he  feeks  and  dcfires,  and  to  be  one  Spirit  with  it. 

^.  If  he  has  not  a  Purpofe,  that  if  Godßould  reveal  himfelf  and  his  Myfleries  to  hint,  he 

would  be  one  Spirit  and  have  one  Will  with  him,  and  wholly  refign  and  yield  himfelf  up  to  him, 

that  Gcd's  Spirit  might  do  what  he  pleafes  with  him,  and  by  him,  and  that  God  might  be  his 

Knowledge,  Will,  and  ^  Deed,  he  is  not  yet  fit  for  fuch  Knowledge  and  Underßafiding.  ''Or  work- 

ing. 

6.  For  there  are  many  that  feek  Myßeries  and  hidden  Knowledge,  merely  that  they  might  be 
refpcEled  ojid  highly  eßeemed  by  the  World,  and  for  their  oivn  Gain  and  Profit ;  but  they  attain 
not  this  Ground,  where  the  Spirit  fearches  all  Things,  as  it  is  written,  even  the  deep  Things 
of  God. 

7.  //  muß  be  a  totally  refigned  Will,  in  which  God  himfelf  fearches  and  works,  and  which 
continually  pierces  into  God  in  yielding  and  refgned  Humility,  feeking  nothing  but  his  Eternal 
Native  Count; y,  and  to  do  his  Neighbour  Service  with  it,  and  then  it  may  be  attained  ;  and  he 
muß  begin  ui:h  effe^ual  Repentance  a;: d  Amendment,  and  with  Prayer,  that  his  Underßanding 
might  be  opened  from  within  5  for  then  the  inward  will  bring  itfelf  into  the  outward. 

*  :*  A  a  2 


4  THE     author's     PREFACE. 

8.  But  when  he  reads  fiuh  JVritings,  and  yet  cannot  underflatid  them,  he  muß  tiot  prefetitlf 
throw  them  away,  and  think  it  is  impoßble  to  imderßand  them  ;  no,  but  he  muß  turn  his 
Mind  to  God,  he'feeching  him  for  Grace  and  Underßanding,  and  read  agai>\  and  then  he  ßall 
fee  more  and  7nore  in  than,  till  at  length  he  is  drawn  by  the  Power  of  God  into  the  very  Depth 
ilfelf,  and  fo  comes  into  tbe  fupernatural  ami  fuperfenfual  Ground,  viz.  into  the  Eternal  Unity 
of  God ;  where  he  ß^all  hear  unfpeakable  and  effe£iual  IVords  of  God,  which  ßj all  bring  him 
back  and  outward  again,  by  the  Divine  Effluenci,  to  the  very  groffefi  and  meanefl  Matter  of 
the  Earth,  and  then  back  and  inwards  to  God  again  ;  then  the  Spirit  of  God  fear  ches  all  Things 
'with  him,  and  by  him,  andfo  he  is  rightly  taught  and  driven  by  God. 

g.  Butjnce  the  Lovers  of  them  deßre  a  Clavis,  or  Key  of  my  Writings,  I  am  ready  and 

willing  to  pleafure  them  in  it,  and  will  fet  down  a  ßjort  Defcription  of  the  Ground  of  thofe 

'■  Exfeiija.       unufual  Words ;  fame  of  which  are  taken  from  Nature  and  '  Senfe,  and  fame  are  the  Words  of 

<■  Arrirts,  or     tatcowmon'  Maßers,  which  I  have  t?-ied  according  to  Senfe,  and  found  them  good  aud ßt. 
Myflical  Au- 

10.  Reafon  will  fumble,  when  it  fees  Healhenißj  Terms  and  Words  ufed  in  the  Explanation 
of  Natural  Things,  fuppofing  weßjould  ufe  none  but  Scripture  Phrafe  (or  Words  borrowed  from 
the  Bible  ;)  but  fuch  Words  will  not  always  apply  and  fquare  themfelves  to  the  fundamental 
Explanation  of  the  Properties  of  Nature,  neither  can  a  Man  cxprefs  the  Ground  with  them : 
Alfo  the  wife  Heathens  and  Jews  have  hid  the  deep  Ground  of  Nature  under  fuch  Words,  as 
having  well  underflcod  that  the  Knowledge  of  Nature  is  not  for  every  one,  but  it  belongs  to 

%  Naturally     thofe  only,  whom  God^  by  Nature  has  chofen  for  it. 

inclined  to  it. 

11.  But  none  need  fumble  at  it ;  for  when  God  reveals  his  Myß  cries  to  any  Man,  he  then 
alfo  brings  him  into  a  Mind  and  Capacity  how  to  cxprefs  them,  as  God  knows  to  be  meß  necef- 

*  Or  Seculum.  fary  and  profitable  in  every  "  Age,  for  the  fetting  the  ccnfufed  Tongues  and  Opinions  upon  the 
true  Ground  again :  Men  muß  Jiot  think  that  it  comes  by  Chance,  and  is  done  by  human  Reafon. 

i  Or  manifef-       1 2 .  The  '  Revelations  of  Divine  Things  are  opened  by  the  htward  Ground  of  the  Spiritual 
rations.  World,  and  brought  into  vifible  Forms,  juß  as  the  Creator  will  manifefl  them. 


*  Or  Revela-        ^  3-  -^  will  write  but  a  ßort  Defcription  of  the  Divine "  Manifeßation,  yet  as  much  as  I  can 
tion.  comprife  in  brief;  and  explain  the  tmufnal  Words  for  the  better  Underßanding  of  cur  Books., 

'  The  Divine  and  fit  down  here  the  fan  of  thofe  Writings,  or  a  Model  or  Epitome  of  thein,  for  the  Con- 
Maniteila-     ßj^y^tion  and  Help  of  Beginners :  The  furlher  Explanation  of^it  is  to  be  found  in  the  other 


tion,  or 

velatjon.         Books, 


Jacob    BehmExN. 


THE 


C     L    A    V    I     S; 

OR, 

An  Explanation  of  fome  principal  Points  and  Ex- 

preflions. 

How  God  is  to  be  conßdered  without  Nature  and  Creature. 

14-  "^^  ^^  ^"*l  OSES  faith,  the  Lord  our  God  is  but  one  only  God.  In  another 
^M  M^)^!b^  place  it  is  faid-,  of  him,  through  him,  and  in  him  are  all  things: 
J^^r^T^wM  ^"  another,  am  not  I  he  that  filleth  all  things  ?  and  in  another, 
^  W  5  ää^  through  his  Word  are  all  things  made,  that  are  made ;  therefore  we 
^)eC  )^  )e(S9^  may  fay,  that  he  is  the  Original  of  all  things :  He  is  the  Eternal 
SttL^  Jk.$.  ^M  unmealurable  unity. 

15.  For  example,  when  I  think  what  would  be  in  the  place  of 
this  world,  if  the  four  Elements  and  the  ftarry  Firmament,  and  alfo  Nature  itfelf,  fhould 
perilh  and  ceafe  to  be,  fo  that  no  Nature  or  Creature  were  to  be  found  any  more ;  I  find 
there  would  remain  this  Eternal  Unity,  from  which  Nature  and  Creature  have  received 
their  Original. 

16.  So  likewife,  when  I  think  with  myfelf  what  is  many  hundred  thoufand  miles  above 
the  ftarry  Firmament,  or  what  is  in  that  place  where  no  Creature  is,  I  find  the  Eternal 
unchangeable  unity  is  there,  which  is  that  only  good,  which  has  nothing  either  before  or 
after  it,  that  can  add  any  thing  to  it,  or  take  any  thing  away  from  it,  or  from  which  this 
unity  could  have  its  Original :  There  is  neither  ground,  time,  nor  place,  but  there  is 
the  only  Eternal  God,  or  that  only  Good,  which  a  man  cannot  exprefs. 

^  further  Conßderation^  How  this  one  God  is  "Three-fold. 

17.  The  Holy  Scripture  fhows  us,  that  this  only  God  is  ""  Threefold,  viz.  one  only  m  Or  TW'- 
threefold  Eflence,  having  three  manner  of  v/orkings,  and  yet  is  but  one  only  Eflence, 

as  may  be  feen  in  the  outflown  Power  and  Virtue  which  is  in  all  things,  if  any  does  but 
obferve  it :  but  it  is  elpecially  reprefented  to  us  in  Fire,  Light,  and  Air;  which  are  three 
feveral  "  forts  of  workings,  and  yet  but  in  one  only  ground  and  fubflance.  „  SuMftent 

1 8.  And  as  we  fee  that  Fire,  Light,  and  Air,  arifefrom  a  Candle,  (though  the  Candle  Forms, 
is  none  of  the  three,  but  a  caufe  of  them,)  fo  hkewife  the  Eternal  unity  is  the  caufe  and 


1.  Father, 

2.  Son, 

3.  Holy 
GhoA. 


'Or  Love. 
^  Have  plea- 
fure. 

*•  Or  impref- 
fion  of  the 
will. 

'  Or  percep- 
tion. 


*■  Or  lierb. 

«  Or  Load- 

ftop.e. 

"  Or  forms. 


*  Vegetables, 
and  animate 
things. 


T&e  C/avis,  or  an  ExplanatioHy  &c. 

ground  of  the  Eternal  Trinity,  which  manifefts  itfelf  from  the  unity,  and  brings  forth  it- 
felf,  Firß,  in  Defire  or  Will ;  Secondly^  Pleafure  or  Delight ;  Thirdly,  Proceeding  or 
Outgoing. 

19.  The  Defire,  or  Will,  is  the  Father;  that  is,  the  ftirring,  or  manifeftation  of  the 
unity,  whereby  the  unity  wills  or  defires  itfelf. 

20.  The  Pleafure,  or  Delight,  is  the  Son  -,  and  is  that  which  the  Will  willeth  and  de- 
fireth,  vii.  his  Love  and  Pleafure,  as  may  be  feen  at  the  Baptifm  of  our  Lord  Jefus  Chrift, 
when  the  Father  witnefled,  faying,  This  is  my  °  beloved  Son,  in  whom  I'  am  well pleafed -, 
hear  ye  him. 

21.  The  Delight  is  the  "^  compreffion  in  the  will,  whereby  the  will  in  the  unity  brings 
itfelf  into  a  place  and  working,  wherewith  the  will  willeth  and  worketh ;  and  it  is  the 


feeling  and  virtue  of  the  will. 


22.  The  Will  is  the  Father,  that  is,  the  ftirring  defire;  and  the  Delight  is  the  Son, 
that  is,  the  virtue  and  the  working  in  the  will,  with  which  the  will  worketh;  and  the 
Holy  Ghoft  is  the  proceeding  will  through  the  Delight  of  the  virtue,  that  is,  a  Life  of  the 
will,  and  of  the  virtue  and  delight. 

23.  Thus  there  are  three  forts  of  workings  in  the  Eternal  Unity,  z'iz.  the  Unity  is  the 
will  and  defire  of  itfelf;  the  Delight  is  the  working  fubftance  of  the  will,  and  an  Eternal 
joy  of  perceptibility  in  the  will ;  and  the  Holy  Ghoft  is  the  proceeding  of  the  Power  :  the 
fimilitude  of  which  may  be  feen  in  a  '  Plant. 

24.  The  '  Alxignet,  viz.  the  EfiTential  Defire  of  Nature,  that  is,  the  will  of  the  Defire 
of  Nature, "  comprefles  itfelf  into  an  Ens  or  fubftance,  to  become  a  Plant ;  and  in  this  com- 
preflion  of  the  Defire  becomes  feeling,  that  is,  working  ;  and  in  that  working,  the  Power 
and  Virtue  arifes,  wherein  the  Magnetical  Defire  of  Nature,  viz.  the  outflown  will  of  God, 
works  in  a  natural  way. 

25.  Lt  this  working  perceptibility,  the  Magnetical  defiring  will  is  elevated  and  made 
joyful,  and  goes  forth  from  the  working  Power  and  Virtue;  and  hence  comes  the  growing 
and  fmell  of  the  Plant :  and  thus  we  lee  a  reprefentation  of  the  Trinity  of  God  in  all 
*  growing  and  living  things. 

26.  If  there  was  not  fuch  a  defiring  perceptibility,  and  outgoing  operation  of  the  Tri- 
nity in  the  Eternal  unity,  the  unity  were  but  an  Eternal  ftillnefs,  a  Nothing ;  and  there 
would  be  no  Nature,  nor  any  Colour,  Shape,  or  Figure  ;  likewife  there  would  be  nothing 
in  this  world  ;  without  this  threefold  working,  there  could  be  no  world  at  all. 


y  Or  out- 
fpeaking. 


"  Father. 
'  Son. 

••  Holy  Ghoft. 
'  Or  bcicnce. 


Of  the  Eternal  Word  of  God. 


27.  The  Holy  Scripture  faitii,  God  has  made  all  things  by  his  Eternal  word  ;  alfo  it 
faith.  That  word  is  God,  John  1.  which  we  underftand  thus  : 

28.  The  word  is  nothing  elfe  but  the  >'  out- breathing  will,  from  the  Power  and  Virtue ; 
a  various  dividing  of  the  Power  into  a  multitude  of  Powers ;  a  diftribution  and  outflowing 
of  the  unity,  whence  knowledge  arifes. 

29.  For  in  one  only  Subftance,  wherein  there  is  no  variation  or  divifion,  but  is  only  one, 
there  can  be  no  knowledge;  and  if  there. were  knowledge,  it  could  know  but  one  thing, 
vi%.  itfelf:  but  if  it  parts  irfelf,  then  the  dividing  will  goes  into  multiplicity  and  variety  ; 
and  each  feparation  works  in  iclelf. 

30.  Yet  becaufe  Unity  cannot  be  divided  and  parted  afunder,  therefore  the  feparation 
confifts  and  remains  in  the  outbreathing  will  in  the  unity  ;  and  the  feparation  of  the  breath, 
ing  gives  the  different  variety,  whereby  the  Eternal '  will,  together  with  the  "  Delight  and 
.'Proceeding,  enters  into  the  "  knowledge,  or  underftanding  of  infinite  Forms,  ivz.  into 
an  Eternal  perceptible  working  fenfual  knowledge  of  the  Powers  \  where  always  in  the  di- 


The  Clavisy  or  an  Explanation,  8cc.  7 

vifion  of  the  will,  in  the  reparation,  one  fenfe  or  form  of  the  will  fees,  feels,  tafl:es,  fmells,_ 
and  hears  the  other;  and  yet  it  is  but  one  fenfual  working,  viz.  the  great  joyous  band  ot 
Love,  and  the  moft  pleafant  only  Eternal "  Being.  Jubiknce'  °' 

Of  the  Holy  Name  JE  HO  VA. 

31.  The  Ancient  Rabins  among  the  Jews  have  partly  underftood  it ;  for  they  have  faid, 

that  this  Name  is  the  Higheft,  and  moft  Holy  Name  of  God ;  "  by  which  they  underftand  \^^^}f^^'^^ 
the  working  Deity  in  Senfe :  and  it  is  true,  for  in  this  working  fenfe  lies  the  true  life  of  all  |-^^j  "^^^^^  ^(^ 
things  in  Time  and  Eternity,  in  the  Ground  and  Abyfs ;  and  it  is  God  himfelf,  viz.  the  the  operating 
Divine  working  Perceptibility,  Senfation,  ^  Invention,  Science,  and  Love ;  that  is,  the  Deity, 
true  underftanding  in  the  working  unity,  from  which  the  five  fenfes  of  the  true  Life  j^^^'^^j'^"^?;^ 
fpring.  _  °^^  ^  ^'^" 

32.  Each  Letter  In  this  Name  intimates  to  us  a  peculiar  virtue  and  working,  that  is,  a  %  DifFerence, 
f  Form  in  the  working  Power.  °^  diitmtUon , 

J 

33.  For  I  is  the  Effluence  of  the  Eternal  indivifible  Unity,  or  the  fweet  grace  and 

fuUnefs  of  the  ground  of  the  Divine  Power  of  becoming  "  fomething.  "  Egoity,  or 

E 

34.  E  is  a  threefold  I,  where  the  Trinity  Ihuts  itfelf  up  in  the  Unity  •,  for  the  I 
goes  into  Ej  and  joineth  1  Ej  which  is  an  outbreathing  of  the  Unity  in  itfelf. 

H 

35.  H  is  the  Word,  or  '  breathing  of  the  Trinity  of  God.  'Orfpeaking. 

o 

36.  O  is  the  Circumference,  or  the  Son  of  God,  through  which  the  1  E  and  the  H , 
or  breathing,  fpeaks  forth  from  the  compreffed  Delight  of  the  Power  and  Virtue. 

V 

37.  Y  is  the  joyful  Effluence  from  the  "  breathing,  that  is,  the  proceeding  Spirit  of  KOrfpeaking. 
God. 

A. 

38.  A  is  that  which  is  proceeded  from  the  power  and  virtue,  viz.  the  wifdom ;  a 

Subjed  of  the  Trinity ;  wherein  the  Trinity  works,  and  wherän  the  Trinity  is  alfo  ma- 
nifeft. 

39.  This  Name  is  nothing  eile  but  a  fpeaking  forth,  or  exprefflon  of  the  Threefold 
working  of  the  Holy  Trinity  in  the  unity  of  God.  Read  further  of  this  in  the  Explana- 
tion of  the  Table  of  the  three  Principles  of  the  Divine  Manifcftation. 


8 


The  Chvisy  or  an  Explanation,  See. 


Of  the  Divme  Wifdom. 


•  Or  Contem- 
plation. 

■"  Forms,  or 
Jmagss,^ 


40.  The  Holy  Scripture  fays,  the  wifdom  is  the  breathing  of  the  Divine  Power,  a  ray 
and  breath  of  the  Almighty  1  alfo  it  fays,  God  has  made  all  things  by  his  wifdom  \ 
which  we  underiland  as  follows. 

41.  The  Wifdom  is  the  outflown  word  of  the  Divine  Power,  Virtue,  Knowledge, 
and  HoHnefs  -,  a  Subjedl  and  Refemblance  of  the  infinite  and  unfearchable  Unity  ;  a  Sub- 
fiance  wherein  the  Holy  Ghofl  works,  forms,  and  models ;  I  mean,  he  forms  and  mo- 
dels the  Divine  underftanding  in  the  Wifdom ;  for  the  Wifdom  is  the  Paffive,  and  the 
Spirit  of  God  is  the  Adlive,  or  Life  in  her,  as  the  Soul  in  the  Body. 

42.  The  Wifdom  is  the  Great  Myftery  of  the  Divine  Nature;  for  in  her,  the  Powers, 
Colours,  and  Virtues  are  made  manifeft ;  in  her  is  the  variation  of  the  power  and  virtue, 
viz.  the  underftanding :  fhe  is  the  Divine  underftanding,  that  is,  the  Divine  '  vifion, 
wherein  the  Unity  is  manifeft. 

43.  She  is  the  true  Divine  Chaos,  wherein  all  things  lie,  'viz.  a  Divine  Imagination, 
in  which  the  ""  Ideas  of  Angels  and  Souls  have  been  feen  from  Eternity,  in  a  Divine  Type 
and  Refemblance  ;  yet  not  then  as  Creatures,  but  in  refemblance,  as  when  a  man  beholds 
his  face  in  a  Glafs :  therefore  the  Angelical  and  human  Idea  flowed  forth  from  the  wifdom, 
and  was  formed  into  an  Image,  as  Mofes  fays,  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  Manifeftation. 


»  Or  Great 

Myllery. 


Of  the  "  Myfterium  Magnum. 


•  Eflences,  or 
Beings. 


44.  The  Myjierium  Magnuin  is  a  fubjeft  of  the  wifdom,  where  the  breathing  word,  or 
the  working  willing  Power  of  the  Divine  underftanding,  flows  forth  through  the  wifdom, 
wherein  alfo  the  unity  of  God  together  flows  out,  to  its  manifeftation. 

45.  For  in  the  Myfterium  Magnum  the  Eternal  Nature  arifes ;  and  two  °  fubftances  and 
wills  are  always  iinderftood  to  be  in  the  Myfterium  Magnum :  the  firft  fubftance  is  the  unity 
of  God,  that  is,  the  Divine  Power  and  Virtue,  the  outflowing  Wifdom. 

46.  The  fecond  fubftance  is  the  feparable  will,  which  arifes  through  the  breathing  and 
outfpeaking  word;  which  will  has  not  its  ground  in  the  unity,  but  in  the  Mobility  of  the 
Effluence  and  breathing  forth,  which  brings  itfelf  into  one  will,  and  into  a  Defire  to  Na- 
ture, ri%.  into  the  Properties  as  far  as  Fire  and  Light :  in  the  Fire,  the  Natural  Life  is  un- 
derttüod  ;  and  in  the  Light,  the  Holy  Life,  that  is,  a  raanilt;ftation  of  the  unity,  whereby 
the  unit)'  becomes  a  Love- Fire,  or  Light. 

47.  And  in  this  place  or  working,  God  calleth  himfelf  a  loving,  merciful  God,  accord- 
^0r  ze&ious.   ir.g  to  the  fharpened  fiery  burning  Love  of  the  unity ;  and  an  Angry  ■"  Jealous  God,  ac- 
cording to  the  fiery  Ground,  according  to  the  Eternal  Nature. 

48.  The  Myfterium  Magnum  is  that  Chaos,  out  of  which  Light  and  Darknefs,  that  is, 
the  foundation  of  Heaven  and  Hell,  is  flov/n  from  Eternity,  and  made  manifeft  ;  for  that 
foundation  which  we  now  call  Hell,  being  a  Principle  of  itfelf,  is  the  ground  and  caufe  of 
the  Fire  in  the  Eternal  Nature  ;  which  fire,  in  God,  is  only  a  burning  Love;  and  where 
God  \^not  manifefted  in  a  thing,  according  to  the  unity,  there  is  an  anguifliing,  painful, 
burning  fire. 

4Q.  This  burning' Fire  is  but  a  manifeftation  of  the  Life,  and  of  the  Divine  Love,  by 
v-hich  the  Divine  Love,  i-iz.  the  unity,  "*  kindles  up,  and  fharpens  itfelf  for  the  fiery 
Power  of  God.. 


'  Or  over-iii- 


working  of 


tiK 


50. 


This 


77je  C/aviSj  or  an  Explanatiofiy  &c.  H 

50.  This  ground  is  called  Myßerium  Magnum,  or  a  Chaos,  becaufc  good  and  evil 
rife  out  of  it,  viz.  Light  and  Darknefs,  Life  and  Death,  Joy  and  Grief,  Salvation 
and  Damnation. 

51.  For  it  is  the  ground  of  Souls  and  Angels,  and  of  all  Eternal  Creatures,  as  well 
evil  as  good ;  it  is  a  ground  of  Heaven  and  Hell,  alfo  of  the  vifible  world,  and  all  that 
is  therein :  therein  have  lain  all  things  in  one  only  ground,  as  an  Image  lies  hid  in  a 
piece  of  wood  before  the  Artificer  carves  it  out  and  fafhions  it. 

52.  Yet  we  cannot  fay  that  the  fpiritual  world  has  had  any  beginning,  but  has  been 
manifefted  from  Eternity  out  of  that  Chaos  \  for  the  Light  has  fhone  from  Eternity  in 
the  Darknefs,  and  the  Darknefs  has  not  comprehended  itj  as  Day  and  Night  are  in  one 
another,  and  are  two,  though  in  one. 

53.  I  muft  write  diftindlly,  as  if  it  had  a  beginning,  for  the  better  confideration  and 
apprehenfion  of  the  Divine  ground  of  the  Divine  Manifeftation  -,  and  the  better  to  di- 
ftinguifh  Nature  from  the  Deity ;    alio  for  the  better  underftanding,  from  whence  evil  '  Effence  of" 
and  good  are  come,  and  what  the  ^  Being  of  all  Beings  is.  *ll  Eflences, 

Of  the  '  Center  of  the  Eternal  Nature.  ♦  ctntrum. 

54.  By  the  word  '  Center,  we  underftand  the  firft  beginning  to  Nature,  viz.  the  moft 

Inward  ground,  wherein  the  felf-raifed  will  brings  itfelf,  by  a  reception,  into  "  fomething,  "  Egoity,  01 
viz.  into  a  Natural  working ;  for  Nature  is  but  a  Tool  and  Inftrument  of  God,  which  °^''  P'^"- 
God's  Power  and  Virtue  works  with,  and  yet  it  has  its  own  ^  Motion,  from  the  outflown  Tor  Mobi- 
will  of  God :  thus  the  Center  is  the  Point  or  Ground  of  the  felf-reception  to  fomething  i  Uty. 
from  whence  fomething  comes  to  be,  and  from  thence  the  feven  Properties  proceed. 

Of  the  Eternal  Nature,  and  its  Seven  Properties. 

55.  Nature  is  nothing  but  the  Properties  of  the  Capacity  and  Power  of  receiving  the 

own  rifen  Defire ;  which  Defire  rifes  in  the  ''  variation  of  the  Breathing  Word,  that  is,  y  Or  fepari- 
of  the  Breathing  Power  and  Virtue,  wherein  the  Properties  bring  themielves  into  fubftancei  ^ion. 
and  this  fubftance  is  called  a  Natural  fubftance,  and  is  not  God  himfeif. 

56.  For  though  God  dwells  '  through  and  through  Nature,  yet  Nature  comprehends  «  Or  tho- 
him  but  fo  far,  as  the  unity  of  God  yields  itfelf  into,  and  communicates  itfelf  with  a  Na-  roughly  in- 
tural  Subftance,  and  makes  itfelf  fubftantial,  viz.  a  fubftance  of  Light,  which  works  by  r"^"'- 
itfelf  in  Nature,  and  pierces  and  penetrates  Nature  -,  or  elfe  the  unity  of  God  is  incompre- 
henfible  to  Nature,  that  is,  to  the  defirous  Receiving. 

57.  Nature  '  rifes  in  the  outflown  word  of  the  Divine  perception  and  knowledge;  and  '  Or  con- 
it  is  a  continual  framing  and  forming  of  Sciences  and  Perception :  whatfoever  the  Word  ''^** 
works  by  the  Wifdom,  that  Nature  frames  and  forms  into  Properties :  Nature  is  like  a 
Carpenter,  who  builds  a  Houfe  which  the  mind  figured  and  contrived  before  in  itfelf ;  fo 

it  is  here  alfo  to  be  underftood. 

58.  Whatfoever  the  Eternal  mind  "  figures  in  the  Eternal  wifdom  of  God  in  the  Divine  *  Or  models. 
Power,  and  brings  into  an  Idea,  that  Nature  frames  into  a  Property. 

59.  Nature,  in  its  firft  ground,  confifts  in  fcven  Properties ;  and  thefe  feven  divide 
themfelves  into  infinite. 

*I%e  Firß  Property. 

60.  The  Firft  Property  is  the  Defire  which  caufes  and  makes  '  harfhnefs,  fharpnefs,  '  Or  Aflrin- 
hardnefs,  cold,  and  fubftance.  gency- 

**Bb 


^o  7^^  Clavisy  or  an  Explanation^  6cc. 

The  Second  Property. 

'  Or  prick-         61.  The  Second  Property  is  the  ftirring,  or  Attraftion  of  the  Defire;  It  makes'' flinging; 

»ng-  breaking,  and  dividing  of  the  hardnefs  •,  it  cuts  afunder  the  attrafted  defire,  and  brings  it 

into  multiplicity  and  variety  ;  it  is  a  ground  of  the  bitter  pain,  and  alfo  the  true  Root  of 

•  Faber,  or     Life  ;  it  is  the  '  Fulcan  that  ftrikes  fire. 
Smith. 

77je  Third  Property. 

6z.  The  Third  Property  is  the  perceptibility  and  feeling  in  the  breaking  of  the  harfii 

hardnefs ;  and  it  is  the  ground  of  Anguilh,  and  of  the  Natural  will,  wherein  the  Eternal 

will  defires  to  be  manifefted ;  that  is,  it  will  be  a  Fire  or  Light,  viz.  a  flafh,  or  fliining, 

'Grim  fierce    ■*^^^''^^"  '^^  powers,  colours,  and  virtues  of  the  wifdom  may  appear :  in  thefe  three  firft: 

crueJ,  odious)  Properties  confifts  the  Foundation  of  Anger,  and  of  Hell,  and  of  all  that  is  •■  wrathful. 

cr  evil. 

The  Fourth  Property. 

,  O  eradon  '^^'  '^'^^  Fourth  Property  is  the  Fire,  in  which  the  Unity  appears,  and  is  feen  in  the 
«r  prop^ert'y'.'    L'S^^>  ^^^^  ^^j  ^"^  ^  burning  Love ;  and  the  wrath  in  the  \  Eflence  of  Fire. 

The  Fifth  Property. 

64.  The  Fifth  Property  is  the  Light,  with  its  Virtue  of  Love,  in  and  with  which  the 
Unity  works  in  a  Natural  lubftance. 

The  Sixth  Property. 

fi^.  The  Sixth  Property  is  the  found,  voice,  or  Natural  underftanding,  wherein  the 
five  fenfes  work  fpiritually,  that  is,  in  an  underftanding  Natural  Life. 

The  Sevei2th  Property. 

*  Extent,  con-  ()S.  The  Seventh  Property  is  the  SubjedV,  or  the  ''  Contents  of  the  other  Six  Properties, 
clufion,  com-  in  which  they  work,  as  the  Life  does  in  the  Flefh  ;  and  this  Seventh  Property  is  rightly 
^"''"S"  and  truly  called  the  Ground  or  Place  of  Nature,  wherein  the  Properties  ftand  in  one  only 

Ground. 

The  Firß  SUBSTANCE   in  the  Seven  Properties. 

6y.  We  muft  always  underftand  two  Subftances  in  the  Seven  Properties :  we  underftand 

"  F.flcn'ce,  or    the  firft,  according  to  the  Abyfs  of  thefe  Properties,  to  be  the  Divine  '  Being  -,  that  is, 

fubftance.        jj^g  Divine  will  with  the  outflowing  Unity  of  God,  which  together  flows  forth  through 

Nature,  and  bringeth  itl'elf  into  the  Receiving  to  fliarpnefs,  that  the  Eternal  Love  may 

become  working  and  fenfible  thereby,  and  that  it  may  have  foniething  which  is  pafiive, 

wherein  it  may  manifeft  itfelf,  and  be  known,  and  of  which  alfo  it  might  be  defired  and 

•■  Or  painful,  beloved  again,  viz.  the  "  Aching  paffive  Nature,  which  in  the  Love  is  changed  into  an 

»  A  red-hot     Eternal  Joyfulnefs :  and  when  the  Love  in  the  Fire  manifefts  itfelf  in  die  J^ight,  then  it 

Iron.  inflameth  Nature,  as  the  Sun  a  Plant,  and  the  Fire  '  Iron. 


The  ClaviSy  of  a7i  Explajmtioji^  8cc. 
The  Second  SUBSTANCE. 


IX 


68.  The  Second  Subftance  is  Nature's  own  Subftance,  which  is  "  Aching  and  Pafllve,  "  Painful, 
and  is  the  Tool  and  Inftrument  of  the  Agent ;  for  where  no  Pafllvenefs  is,  there  is  alfo 
no  defire  of  Deliverance,  or  of  fomething  better  •,  and  where  there  is  no  defire  of  fome- 
thing  better,  there  a  thing  refts  within  itfelf. 

6^.  And  therefore  the  Eternal  unity  brings  itfelf  by  its  Effluence  and  Separation  into 
Nature,  that  it  may  have  an  objeft,  in  which  it  may  manifeft  itfelf,  and  that  it  may  love 
fomething,  and  be  again  beloved  by  fomething,  that  lb  there  may  be  a  perception,  or 
fenfible  working  and  will. 


O  ' 


An  Expla?2aiton  of  the  Seven  P?'opeT'ties  of  Nature. 
*f)     The  Fh'ß  P?'operty. 

C^^^C*^'^'^  H  E  Firft  Property  is  a  Defiring,  like  that  of  a  "  Magnet,  viz.  the  •  Or  Load- 
J^  ){(  )^  <  Compreflion  of  the  will  ;  the  will  defires  to  be  fomething,  and  yet  ^one- 
^W  T  W  rf  ^^  ^^^^  nothing  of  which  it  may  make  fomething  to  itfelf;  and  there- 
^  Ihl  jd  "&  ^"^^  *'  brings  itfelf  into  a  Reception  of  itfelf,  and  compreffes  itfelf 
^  ^  )^  7^  >  ^°  fomething  •,  and  that  fomething  is  nothing  but  a  Magnetical 
)e(,«^{^j^M  Hunger,  a  harfhnefs,  like  a  hardnefs,  whence  even  hardnefs,  cold, 
and  fubftance  arife. 

71.  This  comprefTion  or  attradlion  overfhadows  itfelf,  and  makes  itfelf  a  Darknefs, 
which  is  indeed  the  Ground  of  the  eternal  and  temporary  Darknefs  :  At  the  beginning  of 
■the  world,  lalt,  (tones,  and  bones,  and  all  fuch  things  were  produced  by  this  iharpnejs. 

^    The  Second  Property. 

72.  The  Second  Property  of  the  Eternal  Nature  arifes  from  the  Firft,  and  it  is  tTie 
/drawing  or  motion  in  the  fliarpnefs  •,  for  the  Magnet  makes  hardnefs,  but  the  motion 
'breaketh  the  hardnefs  again,  and  is  a  continual  ftrife  in  itfelf. 

'jl.  For  that  which  the  Defire  compreffes  and  makes  to  be  fomething,  the  motion 
cuts  afunder  and  divides,  fo  that  it  coines  into  Forms  and  Images ;  between  thefe  two 
Properties  arifes  the  bitter  "  woe,  that  is,  the  fting  of  Perception  and  Feeling.  » Qr  pain 

74.  For  when  there  is  a  motion  in  the  Iharpnefs,  then  the  property  is  the  ^  Aching,  »  Or  pukim. 
and  this  is  alfo  the  caufe  of  fenfibihty  and  pain ;  for  if  there  was  no  fharpnefs  and  ino- 

tion,  there  would  be  no  fenfibility :  this  motion  is  alfo  a  Ground  of  the  Air  in  the  vifible 
world,  which  is  manifefted  by  the  Fire,  as  fliall  be  mentioned  hereafter. 

75.  Thus  we  underftand  that  the  Defire  is  the  ground  of  fomething,  fo  that  fomething 
may  come  out  of  nothing-,  and  thus  we  may  alfo  conceive  that  the  Defire  has  been  the 
Beginning  of  this  world,  by  which  God  has  brought  all  things  into  fubftance  and  being; 

for  the  Defire  is  that  by  which  God  faid,  *•  Let  there  be.     The  Defire  is  that  Fiat,  which  ^  Or  Fiat. 

*  *  B  b  2 


12  'The  ClaviSi  or  an  Explanation^  8cc. 

has  made  fomething  where  nothing  was,  but  only  a  Spirit  •,  it  has  made  the  Myflerium 
Magnum,  which  is  fpiritual,  vifible,  and  fubftantial,  as  we  may  fee  by  the  Elements, 
Stars,  and  other  Creatures. 

«Orftirring.  76.  The  Second  Property,  that  is,  the'  Motion,  was  in  the  beginning  of  this  world 
the  Separator,  or  Divider  in  the  Powers  and  Virtues,  by  which  the  Creator,  viz.  the 
Will  of  God,  brought  all  things  out  of- the  Myflerium  Magnum  into  form  ;  for  it  is  the 
outward  moveable  world,  by  which  the  fupernatural  God  made  all  things,  and  brought 

'  Or  Iraagps.  them  into  form,  figure,  and  ^  Ihape. 

(7^  The  Third  Proper'ty. 

<  Or  Vellt.  77.  The  Third  Property  of  the  Eternal  Nature  is  the  Anguifli,   vix.  that '  Will 

which  has  brought  itfclf  into  the  reception  to  Nature,  and  fomething  :  when  the  own 
Will  ftands  in  the  fharp  motion,  then  it  comes  into  Anguifli,  that  is,  into  fenfibility ; 
for  without  Nature  it  is  not  capable  of  it,  but  in  the  moveable  fliarpnefs  it  comes  to  be 
feeling. 

78.  And  this  feeling  is  the  caufe  of  the  Fire,  and  alfo  of  the  Mind  and  Senfes  ;  for 
the  own  natural  will  is  made  volatile  by  it,  and  feeketh  Reft  -,  and  thus  the  feparation  of 
the  will  goes  out  from  itfelf,  and  pierces  through  the  Properties,  from  whence  the  tafte 
arifes,  fo  that  one  Property  taftes  and  feels  the  other. 

79.  It  is  alfo  the  ground  and  caufe  of  the  Senfes,  in  that  one  property  penetrates  into 
the  other,  and  kindles  the  other,  fo  that  the  will  knows  whence  the  paffivenefs  comes ; 
for  if  there  was  no  fenfibility,  the  will  could  know  nothing  of  the  properties,  for  it  would 
be  merely  alone  :  and  thus  the  will  receives  Nature  into  it,  by  feeling  the  fiiarp  motion  in 
itfelf. 

80.  This  motion  is  in  itfelf  like  a  turning  wheel  i  not  that  there  is  fuch  a  turning  and 
winding,  but  it  is  fo  in  the  Properties  -,  for  the  Defire  attrafts  into  itfelf,  and  the  mosion 
thrufteth  forwards  out  of  itfelf,  and  fo  the  will  being  in  this  anguifh,  can  neither  get 
inwards  nor  outwards,  and  yet  is  drawn  both  out  of  itfelf  and  into  itfelf  j  and  fo  it  re- 

•  Form, man-  mains  in  fuch  a""  Pofition,  as  would  go  Into  itfelf  and  out  of  itfelf,  that  is,  over  itfelf, 
Mr,  or  con-  ^^^  under  itfelf,  and  yet  can  go  no  whither,  but  is  an  Anguifli,  and  the  true  foundation 
dition.  ^j:  Wt\\  and  of  God's  Anger  -,  for  this  Anguifli  ftands  in  the  dark  fliarp  Motion. 

8  I .  In  the  Creation  of  the  world,  the  Sulphur-Spirit,    with  the  matter  of  the  Sul- 
"Or property,  phureous"  Nature,  was  produced  out  of  this  ground-,  which  Sulphur- Spirit  is  the  Na- 
tural Life  of  the  Earthly  and  Elementary  Creatures. 

82.  The  wife  Heathen  have  in  fome  meafure  underftood  this  ground,  for  they  fay, 
*  ^  *  that  in  ''  Sulphur,  '^  Mercury,  and  "  Sal,  all  things  in  this  world  confift ;  wherein  they 
/\  O  r-j  have  not  looked  upon  the  Matter  only,  but  upon  the  Spirit,  from  which  fuch  Matter 
"T  ^  y  proceeds :  for  the  ground  of  it  confifts  not  in  Salt,  Quickfilver,  and  Brimftone,  they 
■>  Spiritual  mean  not  fo,  but  they  mean  the  Spirit  of  fuch  Properties-,  in  that  every  thing  indeed 
corporalit)'.  confifts,  whatfocvcr  lives  and  grows,  and  has  a  being  in  this  world,  whether  it  be  fpiritual 
^  The  word,  or  material. 

f^^P™!"  83.  For  they  underftand  by  Salt,  the  fliarp  Magnetical  Defire  of  Nature;  and  by 
palpable°cor-  Mercury,  they  mean  the  Motion  and  Separation  of  Nature,  by  which  every  thing  is 
porality.  "  figured  With  its  own  figntaure  j  and  by  Sulphur,  they  mean  tbx  perceiving  [fenfible] 
«  Or  marked   c  yvilhng,  and  growing  Life. 

vL'ith  Its  oi^n  j,^^  Yqx  in  the  Sulphur-Spirit,  wherein  the  fiery  Life  burns,  the  Oil  lies ;  and  the 
'^zw.'  ^^  Qiiinteftence  fies  in  the  Oil,  vjz.  the  fiery  Mercury,  which  is  the  true  Life  of  Nature, 
'Defiriiif  ve-  and  which  is  an  Effluence  from  the  word  of  die  Divine  Power  and  Motion,  wherein  the 


gf' 


ubie  !iff 


The  Cla'üisy  or  an  Explanation^  &c.  13 

ground  of  Heaven  is  underftood  ;  and  in  the  Quinteflence  there  lies  the  Tinflufe,  'uiz. 
the  Paradifical  ground,  the  outflown  word  of  the  Divine  power  and  virtue,  wherein  the 
Properties  lie  in  ^  Equality.  ''  Tempera- 

85.  Thus,  by  the  Third  Property  of  Nature,  which  is  the  Angulfh,  we  mean  the  «""^e  or  Har- 
fharpnefs  and  paintulnefs  of  the  fire,  viz.  the  burning  and  confuming  ;    for  when  the  '"°"y- 
will  is  put  into  fuch  a  fliarpnefs,  it  will  always  confume  the  caufe  of  that  Iharpnefs  -,  for 

it  always  '  drives  to  get  to  the  unity  of  God  again,  which  is  the  Reft  -,  and  the  unity  t  Orprefiet. 
thrufts  itfelf  with  its  Effluence  to  this  motion  and  fharpnefs  i  and  fo  there  is  a  continual 
conjoining  for  the  manifeftation  of  tlie  Divine  will,  as  we  always  find  in  thefe  three,  vix. 
in  Salt,  Brimftone,  and  Oil,  an  Heavenly  in  the  Earthly  ;  and  whofoever  does  but  truly 
underftand  it,  and  confiders  the  Spirit,  fhall  find  it  fo. 

86.  Fo»  the  foul  of  a  thing  lies  in  the  fliarpnefs,  and  the  true  life  of  the  fenfual  Nature 
and  Property  lies  in  the  Motion,  and  the  powerful  Spirit  which  arifes  from  the  Tinflure 
lies  in  the  Oil  of  the  Sulphur  :  Thus  an  Heavenly  always  lies  hidden  in  the  Earthly,  for 
the  invifible  fpiritual  world  came  forth  with  and  in  the  Creation. 

Q  'the  Fourth  Property. 

87.  The  Fourth  Property  of  the  Eternal  Nature  is  the  Spiritual  Fire,  wherein  the 
Light,  that  is,  the  Unity,  is  made  manifeft  •,  for  the  '  Glance  of  the  fire  rifcs  and  pro-  '  Shining;, 
ceeds  from  the  outfiown  unity,  which  hath  incorporated  and  united  itfelf  with  the  Na-  J;""*^"'  °'' 
tural  Defire ;  and  the  burning  property  of  fire,  inz.  the  Heat  proceeds  from  the  Iharp  °"S  '"«''• 
devouring  nature  of  the  firft  three  Properties  •,  which  comes  to  be  fo  as  follows. 

88.  The  Eternal  Unity,  which  I  alfo  in  fomeof  my  writings  call  the  Liberty,  is  the 
foft  and  ftill  tranquillity,  being  amiable,  and  as  a  foft  comfortable  eafe,  and  it  cannot  be 
expreflid  how  foft  a  tranquillity  there  is  without  Nature  in  the  Unity  of  God  ;  but  the 
three  Properties  in  order  to  Nature  are  fharp,  painful,  and  horrible. 

89.  In  thefe  three  painful  Properties  the  outflown  Will  confifts,  and  is  produced  by  the 
"Word  or  Divine  Breathing,  and  the  Unity  alfo  is  therein ;  therefore  the  will  longeth 
carneftly  for  the  Unity,  and  the  Unity  longeth  for  the  Senfibility,  viz.  for  the  fiery 
ground  :  thus  the  one  longeth  for  the  other  •,  and  when  this  longing  is,  there  is  as  it  were  a 

*  cracking  noife  or  flafli  of  Lightning,  as  when  we  ftrike  ftcel  and  a  ftone  together,  or  pour  *  Crafhing. 
v;ater  into  fire  :  this  we  fpeak  by  way  of  fimilitude. 

90.  In  that  flafh  the  unity  feels  the  fenfibility,  and  the  will  receives  the  foft  tranquil 
unity  1  and  fo  the  unity  becomes  a  fliining  glance  of  fire,  and  the  fire  becomes  a  burning 

love,    for  it  receives  ''  the  Ens  and   power  from  the  foft  unity  :    in  this  kindling,  the  ''Or  Entirjr. 
darknefs  of  the  MagneticalCompreflure  is  pierced  through  with  the  Light,  fo  that  it  is 
no  more  known  or  difcerned,  although  it  remains  in  itfelf  Eternally  in  the  Comprefllon. 

91 .  Now  two  Eternal  Principles  arife  here,  viz.  the  darknefs,  harfhnefs,  fliarpnefs, 
and  pain  dwelling  in  itfelf,  and  the  feehng  power  and  virtue  of  the  unity  in  the  Light  ; 
upon  which  the  Scripture  faith,  that  God,  that  is,  the  Eternal  unity,  dwells  in  a  Light 

to  which  none  can  ''  come.  '  Or  ap- 

92.  For  fo  the  Eternal  unity  of  God  manifefts  itfelf  through  the  Spiritual  Fire  in  the  P"^"**^"- 
Light,  and  this  Light  is  called  Majefty  i  and  God,  that  is,  the  Supernatural  Unity,  is 

the  power  and  virtue  of  it. 

9^.  For  the  Spirit  of  this  Fire  receives  Ens  [or  virtue]  to  fhine  from  the  unity,  or 
cUe  this  fiery' ground  would  be  but  a  painful,  horrible   hunger,  and  pricking  dtrfire  ;  *  Or  Spitk. 
and  it  is  fo  indeed,  when  the  will  breaks  itfelf  off"  from  the  unity,  and  will  live  after  its 
own  defire,  as  the  Devils  have  done,  and  the  falfe  foul  flill  dges^ 
.a 


I> 


The  Clavis-i  or  an  Explajiatton^  8cc. 


■  Aching. 


94.  And  thus  you  may  here  perceive  two  Principles :  the  firft  is  the  ground  of  the 
burning  of  the  Fire,  viz.  the  fliarp,  moving,  perceivable,  painful  darknefs  in  itfelf; 
and  the  fecond  is  the  Light  of  the  Fire,  wherein  the  unity  comes  into  mobility  and 
joy ;  for  the  Fire  is  an  Objeft  of  the  great  Love  of  God's  unity. 

^S-  For  fo  the  Eternal  Delight  comes  to  be  perceivable,  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  calls  himfelf  a  merciful  loving  God  •,  for  the  unity  of  God 
loves  and  pierces  through  the  ""  painful  will  of  the  Fire,  which  'at  the  beginning  rofe 
in  the  breathing  of  the  word,  or  outgoing  of  the  Divine  Delight,  and  changes  it  into 
great  Joy, 

96.  And  in  this  fiery  will  of  the  Eternal  Nature  ftands  the  foul  of  Man,  and  alfo 
the  Angels-,  this  is  their  ground  and  Center-,  therefore,  if  any  foul  breaks  itfelf  off 
from  the  Light  and  Love  of  God,  and  enters  into  its  own  Natural  Delire,  then  the 
Or  fource.  ground  of  this  darknefs  and  painful  "  property  will  be  manifeft  in  it  -,  and  this  is  the 
hellifh  Fire,  and  the  Anger  of  God,  when  it  is  made  manifeft,  as  may  be  feen  in  Lu- 
cifer ;  and  whatibever  can  be  thought  to  have  a  Being  '  any  where  in  the  Creature,  the 
fame  is  likewife  without  the  Creature  every  where  -,  for  the  Creature  is  nothing  elfe  but 
an  Image  and  Figure  of  the  feparable  and  various  power,  and  virtue  of  the  univerial 
Being. 

^j.  Now  underftand  right  what  the  ground  of  Fire  is,  viz.  Cold  from  the  Com- 
predlire,  and  Heat  from  the  Anguifli  -,  and  the  Motion  is  the  '  Vulcan ;  in  thefe  three 
the  Fire  confifts,  but  the  fliining  of  the  Light  rifes  and  proceeds  from  the  con- 
jundlion  of  the  unity  in  the  ground  of  Fire,  and  yet  the  whole  ground  is  but  the 
outflown  will. 

98.  Therefore  in  Fire  and  Light  confifts  the  Life  of  all  things,  viz.  in  the  will 
thereof,  let  them  be*"  infenfible,  vegetable,  or  rational  things;  every  thing  as  the  Fire 
has  its  ground,  either  from  the  Eternal,  as  the  Soul,  or  from  the  Temporary,  as  Aftral 
Elementary  things ;  for  the  Etern.al  is  one  Fire,  and  the  Temporary  is  another,  as 
ihall  be  fhown  hereafter. 


"  Or  every 
where. 


"  Or  ftriker 
of  fire. 


•■  Or  inani- 
mate. 


^  The  power, 
and  I/ight- 
world. 


'  Luke  17. 

21. 

f  iCor.  6.  19. 


g  Tk  Fifth  Property. 


99.  Now  the  Fifth  Property  is  the  Fire  of  Love,  or  the  '  World  of  Power  and 
Light-,  which  in  the  Darknefs  dwells  in  itfelf,  and  the  Darknefs  comprehends  it  not, 
as  it  is  written,  John  i.  The  Light  ßjines  in  the  Darknefs.,  and  the  Darknefs  comprehends 
it  not :  Alfo,  the  Word  is  in  the  Light,  and  in  the  Word  is  the  true  underftanding 
Life  of  Man,  viz.  the  true  Spirit. 

100.  But  this  Fire  is  the  true  Soul  of  Man,  viz.  the  true  Spirit,  which  God  breathed 
into  Man  for  a  creaturely  Life. 

loi.  You  muft  underftand,  in  the  fpiritual  Fire  of  the  Will,  the  true  defirous  Soul 
out  of  the  Eternal  Ground;  and  in  the  power  and  virtue  of  the  Light,  the  true  under- 
ftanding Spirit,  in  which  the  unity  of  God  dwells  and  is  manifeft,  as  our  Lord  Chrift 
fays,  '  The  Kingdom  of  God  is  within  you-,  and  Paul  faith,  ^  Te  are  the  Temple  of  the 
Holy  Ghoß.,  -who  dwells  in  you ;  this  is  the  place  of  the  Divine  Inhabitation  and  Reve- 
lation. 

102.  Alfo  the  Soul  comes  to  be  damned  thus,  when  the  fiery  will  breaks  itfelf  off 
from  the  Love  and  Unity  of  God,  and  enters  into  its  own  Natural  Propriety, "  that  is, 
into  its  Evil  Properties :  this  ought  further  to  be  confidered. 

103.  O  Zion,  obferve  this  ground,  and  thou  art  freed  from  Babel. 

104.  The  Second  Principle  (viz.  the  Angelical  World  and  the  Thrones)  is  meant  by 


The  ClaviSj  or  an  Explanation^  &c.  15 

the  Fifth  Property :  for  it  is  the  motion  of  the  unity,  wherein  all  the  Properties  of  the 
fiery  Nature  burn  in  Love. 

105.  An  Example  or  fimilitude  of  this  '  ground,  may  be  feen  in  a  Candle  that  is  tOr  thing. 
Lighted  ;  the  Properties  lie  in  one  another  in  the  Candle,  and  none  of  them  is  more  ma- 
rifefted  than  another,  till  the  Candle  is  lighted,  and  then  we  find  Fire,  Oil,  Light, 

Air  and  Water  from  the  Air:  All  the  four  Elements  become  manifell  in  it,  which  lay 
hidden  before  in  one  only  Ground. 

106.  And  lb  likewife  it  muft  be  conceived  to  be  in  the  Eternal  Ground  •,  for  the  tem- 
porary fubftance  is  flown  forth  from  the  Eternal,  therefore  they  are  both  of  the  fame 
quality  •,  but  with  this  difference,  that  one  is  Eternal  and  the  other  Tranfitory,  one  Spi- 
ritual and  the  other  Corporeal. 

10.7,-  When  the  Spiritual  Fire  and  Light  fhall  be  kindled,  which  hath  indeed  burned 
from  Eternity  [in  itfelf,]  then  fliall  alfo  the  Myftery  of  the  Divine  Power  and  Knowledge 
be  always  made  manifelt  therein  ;  for  all  the  Properties  of  the  Eternal  Nature  become  fpi- 
ritual  in  the  Fire,  and  yet  Nature  remains  as  it  is,  inwardly  in  itfelf;  and  the  going  forth 
of  the  will  becomes  Spiritual. 

108.  For  in  the  crack  or  flafli  of  the  Fire,  the  dark  receptibility  is  confumed  ;  and  in 
that  confuming,  the  pure  bright  Fire-Spirit,  which  is  pierced  through  with  the  Glance 
of  the  Light,  goes  forth;  in  which  going  forth,  we  find  three  feveral  Properties. 

109.  The  firft  is  the  going  upwards  of  the  fiery  will ;  the  fecond  is  the  going  down- 
wards, or  finking  of  the  watery  Spirit,  viz..  the  Meeknefs ;  and  the  third  is  the  proceed- 
ing forwards  of  the  oily  Spirit,  in  the  midft,  in  the  Center  of  the  fiery  Spirit  of  the  will ; 
which  oily  Spirit  is  the  Ens  of  the  unity  of  God,  which  is  become  a  fubllance  in  the  de- 
fire  of  Nature ;  yet  all  is  but  Spirit  and  Power :  but  ib  it  appears  in  the  figure  of  the  Ma- 
nifeftation,  not  as  if  there  were  any  feparation  or  divifion,  but  it  appears  fo  in  the  Mani- 
feftation. 

110.  This  threefold  manifeftation  is  according  to  the  Trinity  ;  for  the  Center  wherein 
It  is,  is  the  only  God  according  to  his  manifefl:ation  :  the  fiery  flaming  Spirit  of  Love  is 
that  which  goes  upwards,  and  the  meeknefs  which  proceedeth  from  the  Love,  is  that 
which  goes  downwards,  and  in  the  midfl:  there  is  the  Center  [ "  of]  the  circumference,  "Or. 
which  is  the  Father,  or  whole  God,  according  to  his  manifeftation. 

111.  And  as  this  is  to  be  known  in  the  Divine  manifeftation,  fo  it  is  alfo  in  the  Eternal 

Nature,  according  to  Nature's  property;  for  Nature  is  but  a  \  Refemblance  of  the  '^  Pifture,  re- 

J)gj[y  '  prefentation, 

112.  Nature  may  be  further  confidered  thus:  the  flaOi  of  the  Original  of  fire,  is  a  °'    '^  °^^' 
crack,  and  falnitrous  ground,  whence-  Nature  goes  forth  into  infinite  divifions,  that  is, 

into  multitudes  or  varieties  ot  Powers  and  Virtues;  from  which  the  multitude  of  Angels 
and  Spirits,  and  their  colours  and  operations,  proceeded,  alfo  the  four  Elements  in  the 
beginning  of  time. 

1 1 2.  For  the  ''  temperature  of  Fire  and  Light  is  the  holy  Element,  viz.  the  motion  in  f  Tempcra- 
the  Light  of  the  unity ;  and  from  this  falnitrous  ground  (we  mean  fpiritual,  not  earthly  "^«^"t»  or  har- 
falnitre)  the  four  Elements  proceed,  viz.  in  the  '■  comprefiure  of  the  fiery  Mercury.,  Earth  ^p"^" 
and  Stones  are  produced;  and  in  the  QuintelTence  of  the  fiery  Mercury,  the  Fire  and  fion.'^r  im- 
Heaven  ;  and  in  the  Motion  or  proceeding  forth,  the  Air;  and  in  the  diruption  or  rend-  preflion,  in 
ing  of  the  Defire  by  the  Fire,  the  water  is  produced.  ^^^0'  P'ace 

114.  The  fiery  Mercury  is  a  dry  water,  .that  has  brought  forth  Metals  and  Stones ;  ''^^'"^'1°"'' 
but  the  broken  or  divided  Mercury  has  brought  forth  moift  water,  by  the  Mortification  ^^^^  i-  „f^^^ 
in  the  Fire ;  and  the  comprefiion  has  brought  the  grofs  rawnefs  into  the  Earth,  which  is 
a  grofs  falnitrous  Saturnine  Mercury. 

J 1 5.  By  the  word  Mercury.,  you  mull  underftand,  here  in  the  Spirit,  always  the  out- 


i6 


*  Tirnarium 
Sanilum. 


The  Clavisy  or  an  Explanation^  öcc. 

flown  Natural  working  word  of  God,   which  has  been  the  Separator,   Divider,  and 
Former  of  every  fubftance  -,  and  by  the  word  Saturn,  we  mean  the  compreffion. 

1 16.  In  the  Fifth  Property,  that  is,  in  the  Light,  the  Eternal  unity  is  fubftantial; 
that  is,  an  holy  Spiritual  Fire,  an  holy  Light,  an  holy  Air,  which  is  nothing  elfe  but 
Spirit,  alfo  an  holy  water,  which  is  the  outflowing  Love  of  the  unity  of  God,  and  an 
*  holy  Earth,  which  is  all-powerful  virtue  and  working. 

1 1 7.  This  Fifth  Property  is  the  true  fpiritual  Angelical  world  of  the  Divine  joy, 
which  is  hidden  in  this  vifible  world. 


*  Articula- 
tion. 


'  Or  resem- 
blance. 


■2^,  The  Sixth  Property. 

118.  The  Sixth  Property  of  the  Eternal  Nature,  is  the  found,  noife,  voice,  or  under- 
ftanding ;  for  when  the  Fire  flafhes,  all  the  Properties  together  found :  the  Fire  is  the 
mouth  of  the  Eflence,  the  Light  is  the  Spirit,  and  the  Sound  is  the  Underftanding, 
wherein  all  the  Properties  underftand  one  another. 

119.  According  to  the  Manifeftation  of  the  Holy  Trinity,  by  the  Effluence  of  the 
unity,  this  found  or  voice  is  the  Divine  working  word,  viz.  the  underftanding  in  the  Eter- 
nal Nature,  by  which  the  fupernatural  knowledge  manifefts  itfelf;  but  according  to  Na- 
ture and  Creature,  this  found  or  voice  is  the  knowledge  of  God,  wherein  the  Natural  un- 
derftanding knows  God  -,  for  the  Natural  underftanding  is  a  Model,  Refemblance,  and 
Effluence  from  the  Divine  underftanding. 

120.  The  five  Senfes  lie  in  the  Natural  underftanding,  in  a  Spiritual  manner,  and  in 
the  fecond  Property,  viz.  in  the  motion,  in  the  fiery  Mercury,  they  lie  in  a  Natural  manner. 

121.  The  fixth  Property  gives  underftanding  in  the  voice  or  found,  viz.  in  the '■  fpeak- 
ing  of  the  word ;  and  the  fecond  property  of  Nature  is  the  producer,  and  alfo  the  Houfe, 
Tool,  or  Inftrument  of  the  fpeech  or  voice  :  in  the  fecond  Property,  the  Power  and  Vir- 
tue is  painful  -,  but  in  the  fixth  Property,  it  is  joyful  and  pleafant ;  and  the  difi'erence  be- 
tween the  fecond  and  fixth  Property,  is  in  Light  and  Darknefs,  which  are  in  one  another, 
as  Fire  and  Light  j  there  is  no  other  diff'erence  between  them. 


"*  Corpus,  aut 
Suhflantia. 
•  Ot  with. 


'  See  the  foU 
lowingTable. 

«  Or  Limit. 


~\   TJje  Sevefith  Property. 


122.  The  Seventh  Property  is  the  Subftance,  that  is,  xht  fubje51um,  or  houfe  of  the 
other  fix,  in  which  they  all  are  fubftantially  as  the  foul  in  the  body  :  by  this  we  underftand 
efpecially,  as  to  the  Light  world,  the  Paradife  or  budding  of  the  working  Power. 

123.  For  every  Property  makes  unto  itfelf  a  Subjedt,  or "  Objeft,  by  its  own  Effluence ; 
and  in  the  feventh,  all  the  Properties  are  in  a  temperature,  as  in  one  only  Subftance : 
and  as  they  all  proceeded  from  the  unity,  fo  they  all  return  again  into  one  ground. 

1 24.  And  though  they  work  in  different  kinds  and  manners,  yet  here  there  is  but  one 
only  Subftance,  whofe  power  and  virtue  is  called  Tindlure ;  that  is,  an  holy  penetrating, 
growing,  or  fpringing  Bud. 

125.  Not  that  the  feventh  Property  is  the  Tindlure,  but  it  is  the  ''  Body  of  it-,  the 
Power  and  Virtue  of  the  Fire  and  Light,  is  the  Tindture  "  in  the  fubftantial  Body :  but 
the  feventh  Property  is  the  fubftance  which  the  Tinfture  penetrates  and  fanftifies ;  we  mean, 
that  it  is  thus  according  to  the  power  and  virtue  of  the  Divine  manifeftation ;  but  as  it  is  a 
Property  of  Nature,  it  is  the  fubftance  of  the  attracted  defire  of  all  properties. 

1 26.  It  is  efpecially  to  be  '  obfervcd,  that  always  the  Firft  and  the  Seventh  Property  are 
accounted  for  one ;  and  the  Second  and  Sixth ;  alfo  the  Third  and  Fifth ;  and  the  Fourth 
is  only  the  dividing  Mark  or  \  bound. 

127.  For 


The  Clavist  or  an  Expla?iatio?t^  &c. 

127.  For  according  to  the  manifeftation  of  the  Trinity  of  God,  there  are  but  three 
Properties  of  Nature  :  the  firlt  is  the  Defire  which  belongs  to  God  the  Father,  yet  it  is  only 
a  Spirit ;  but  in  the  feventh  Property,  the  Defire  is  fubftantial. 

128.  The  fecond  is  the  Divine  power  and  virtue,  and  belongs  to  God  the  Son  -,  in  the 
fecond  Number  it  is  only  a  Spirit ;  but  in  the  fixth  it  is  the  fubftantial  Power  and  Virtue. 

129.  The  third  belongs  to  the  Holy  Ghoil  j  and  in  the  beginning  of  the  third  Property 
it  is  only  a  fiery  Spirit  -,  but  in  the  fifth  Property,  the  great  Love  is  manifefted  therein. 

130.  Thus  the  Effluence  of  the  Divine  Manifeftation,  as  to  the  three  Properties  in  the 
firft  Principle  before  the  Light  \  is  Natural  j  but  in  the  fecond  Principle  in  the  Light,  it 
is  Spiritual. 

131.  Now  thefe  are  the  feven  Properties  in  one  only  Ground  j  and  all  feven  are  equally 
Eternal  without  beginning;  none  of  them  can  be  accounted  the  firft,  fecond,  third, 
fourth,  fifth,  fixth,  or  laft  ;  for  they  are  equally  Eternal  without  beginning,  and  have 
alfo  one  Eternal  beginning  from  the  unity  of  God. 

132.  We  muft  reprefent  this  in  a  typical  way,  that  it  may  be  underftood  how  the  one 
is  born  out  of  the  other,  the  better  to  conceive  what  the  Creator  is,  and  what  the  Life  and 
Subftance  of  this  world  is. 


i? 


Appear3. 


:Oie 


TU 
t)   C 

0 
C    t) 


Seven  Forms  of  Spirits^  mentioned  Revel. 

The  Firft* 

Second 

Third 


Chap, 


I. 


Fourth 
Fifth 
Sixth 
Seventh 


Harfh  Defiring  "Will 

Bitter  or  Stinging 

Anguifh,  till  the  Flafh  of  Fire 


>Form«( 


Fire 


Dark  Fire  1 
Light  Fire. 


Light    or  Love,    whence    the")  3. 

water  of  Eternal  Life  flows 
Noife,  Sound,  or  Mercury 

Subftance  or  Nature 


I 


Dark-Worid; 

a  Similitude  of  it  is 

a  Candle. 

Fire  World ; 

a  Similitude  of  it  is 

the  fire  of  a  Candle. 

Light  World ; 
a  Similitude  of  it 
is  the  Light  of  a 
Candle. 


'The  Firft,  Prinripk. 


The  Dark  Worid 
God  the  Father 


IS 


hence 
call- 


ed  an  Angry,  Zealous,  'S 
Jealous  God,  and  a  Con-  |  m 
funjing  Fire.  Lq 


<LI     I 

.is   V. 


15  -^ 


-)     The  Second  Principle. 

The  Light  World :  hence 
God  the  Son,  the  Word, 
the  Heart  of  God,  is 
called  a  Loving  and 
Merciful  God. 


The  Third  Principle. 

This  World  of  four  Elements,  which  is  produced  out  of  the  two  Inward  Worlds," 
and  is  a  Glafs  of  them,  wherein  Light  and  Darknefs,  Good  and  Evil  arc  mixed,  it  is 
not  Eternal,  but  has  a  Beginning  and  an  End. 

**Cc 


1 8  The  Clavis,  or  an  Explanation^  &c. 

Of  the  Third  Principle^  viz.  T'he  vißbk  TVofld ;  whence  that  pro- 
ceeded 'y  and  what  the  Creator  is. 

^33-  ?*'5@C'*08('*^5ö("*l  HIS  vifible  world  is  fprung  from  the  fpiritual  world  before  men- 
3pC  58C  )6(  5eC  tioned,  viz.  from  the  outflown  Divine  Power  and  Virtue ;  and  it 
jj.'^v  ^  if  v5  '^  ^  Subjedt  or  Object  refembling  the  fpiritual  world  :  the  fpiritual 
i  ^  W  rf  world  is  the  Inward  ground  of  the  vifible  world ;  the  vifible  fub- 

k^'^n    A  ^'^^  '"  ^^^  fpiritual. 

l^)g(^^^^^j^       134.  The  vifible  world  is  only  an  Effluence  of  the  feven  Proper- 
ties, for  it  proceeded  out  of  the  fix  working  Properties ;  but  in  the 
feventh,  (that  is,  in  Paradife,)  it  is  in  Reft :  and  that  is  the  Eternal  Sabbath  of  Reft, 
wherein  the  Divine  Power  and  Virtue  refts. 

135.  Mofes  faith,  God  created  Heaven  and  Earth,  and  all  Creatures,  in  fix  Days, 
I  Or  to  reft  on  and  refted  on  the  feventh  Day,  and  alfo  commanded  '  it  to  be  kept  for  a  Reft. 
"•  136.  The  underftanding  lies  hidden  and  fecret  in  thofe  words:  could  not  he  have 

made  all  his  works  in  one  Day  ?  neither  can  we  properly  fay  there  was  any  day  before  the 
Sun  was ;  for  in  the  Deep  there  is  but  one  Day  [in  all.] 

137.  But  the  underftanding  lies  hidden  in  thole  words:  he  underftands  by  each  day's 
working,  the  Creation,  or  Manifeftation  of  the  feven  Properties  5  for  he  faith.  In  the 
Beginning  God  created  Heaven  and  Earth. 
''  Thefirll  ^3^-  In  the  FIRST''  Motion,  the  Magnetical  Defire  comprefled  and  compared  the 

pay.  fiery  and  watery  Mercury  with  the  other  Properties  -,  and  then  the  groftnefs  feparated  itfejf 

from  the  Spiritual  Nature :  and  the  fiery  became  Metals  and  Stones,  and  partly  Salnicre, 
that  is.  Earth  :  and  the  watery  became  water :  then  the  fiery  Mercury  of  the  working  be- 
came clean,  a,nd  Alofes  calls  it  Heaven-,  and  the  Scripture  fays,  God  dwells  in  Heaven  : 
for  this  fiery  Mcrcwy  is  the  Power  and  Virtue  of  the  Firmament,  viz.  an  Image  and  re- 
iecpblance  of  the  Spiritual  world,  in  which  God  is  manifefted. 

139.  When  this  was  done,  God  faid,  Let  there  be  Light;  then  the  Inward  thruft  it- 
fclf  forth  through  the  fiery  Heaven,  from  which  a  fiiining  power  and  virtue  arofe  in  the 
tiery  McKcury^  and  that  was  the  Light  of  the  outward  Nature  in  the  Properties,  wlKrein 

{ Orgrowing.  the  '  vegeta,ble  Life  confirts. 

T'he  Second  Day. 

140.  In  the  SECOND  Day's  work,  God  feparated  the  watery  and  fiery  Mercury  from 
one  another,  and  called  the  fiery  the  Firmament  of  Heaven,  which  came  out  of  the 

«  Sex.  midll  of  the  v^aters,  viz.  of  Merci^ry,  whence  arofe  the  Male  and  Female  ""  kind,  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  ilf<fr- 
(ury  fhould  defire  and  long  for  the  watery,  and  the  watery  for  the  fiery ;  that  fo  there  might 
be  a  Defire  of  Love  betwixt  them  in  the  Light  of  Nature,  from  which  the  Conjundlion 
arifes  :  therefore  the  fiery  Mercury^  viz.  the  outflown  word,  feparated  itfelf  according 
botli  to  the  fiery  and  to  the  watery  nature  of  the  Light,  and  thence  comes  both  the  M*ie 
and  Female  kind  in  all  things,  both  Animals  and  Vegetables. 


The  Clavis,  or  an  Explanation^  &c.  19 

The  Third  Day. 

142.  In  the  THIRD  Day's  work,  the  fiery  and  watery  Mercury  entered  again  Into  Con- 
junftion  or  Mixture,  and  embraced  one  another,  wherein  the  Salnitre,  viz.  the  Separator 
"in  the  Earth,  brought  forth  Grafs,  Plants,  and  Trees  j  and  that  was  the  fiirfl  Generation 
or  produ(5tion  between  JMale  and  Female. 

The  Fourth  Day. 

143.  In  the  FOURTH  Day's  work,  the  fiery  Mercury  brought  forth  Its  fruit,  viz'. 
the  fifth  ElTence,  an  higher  power  or  virtue  of  Life,  than  the  four  Elements,  and  yet  it 
is  in  the  Elements :  of  it  the  Stars  are  made. 

144.  For  as  the  compreffion  of  the  Defire  brought  the  Earth  into  a  "  Mafs,  the  com-  "  Oi  iMip. 
prefTion  entering  into  itfelf,  fo  the  fiery  Mercury  thrull  itfelf  outwards  by  the  Comprefllon, 

and  has  inclofed  the  place  of  this  world  with  the  "  Stars  arid  ftarry  Heaven.  "  Or  ccmftel- 


lations. 


The  Fifth  Day, 


145.  In  the  FIFTH  Day's  work,  the  ''  Spiritus  Mundi,  that  is,  the  "^  foul  of  the  great  f  The  Spirit 
world,  opened  itfelf  in  the  fifth  ElTence  •,  (we  mean  the  Life  of  the  fiery  and  watery  Mer-  of  the  world. 
cury,)  therein  God  created  all  beads,  fifhes,  fowls,  and  worms ;  every  one  from  its  pccu-  '  ^'"""'  ^^"- 
liar  property  of  the  divided  Mercury. 

146.  Here  we  fee  how  the  Eternal  Principles  have  moved  themfelves  according  to  Evil 
and  Good,  as  to  all  the  feven  Propertie.s,  and  their  Effluence  and  Mixture  •,  for  there  arc 
evil  and  good  Creatures  created,  every  thing  as  the  Mercury  (that  is,  the  Separator)  has 

figured  and  '  framed  himfelf  into  an  Efis,  as  may  be  feen  in  the  evil  and  good  Creatures :  r  Or  imaged. 
And  yet  every  kind  of  Life  has  its  Original  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  ano- 
ther according  to  this  outfiown  Love. 

The  Sixth  Day. 

147.  In  the  SIXTH  Day's  work,  God  created  Man  ;  for  in  the  fixth  Day  the  under- 
ftanding  of  Life  opened  itfelf  out  of  the  fiery  Mercury,  that  is,  out  of  the  Inward  Ground. 

148.  God  created  him  in  his  likenefs  out  of  all  the  three  Principles,  and  made  him  an 
Image,  and  breathed  into  him  the  underflanding  fiery  Mercury,  according  to  both  the  In- 
ward and  Outward  Ground,  that  is,  according  to  Time  and  Eternity,  and  fo  he  became 
a  living  underftanding  foul :  and  in  this  Ground  of  the  foul,  the  Manifeftation  of  the  Di- 
vine Holinefs  moved,  viz.  the  living  outflowing  word  of  God,  together  with  the  Eternal 
knowing  Idea,  which  was  known  from  Eternity  in  the  Divine  Wifdom,  as  a  SubjeiSt  or 
Form  of  the  Divine  Imagination. 

149.  This  ^  Idea  becomes  '  clothed  with  the  Subftance  of  the  heavenly  world,  and  ib  f  Crimage. 
it  becomes  an  underftanding  Spirit  and  Temple  of  God  ;  an  Image  of  the  Divine  "  vifion,  \  Indued,  or 
•which  Spirit  is  given  to  the  foul  for  a  Spoufe  :  as  Fire  and  Light  are  efpoufed  together,  fo  '"veiteJ. 

it  is  here  al fo  to  be  underftood.  pSou."''""" 

I  CO.  This  Divine  Ground  budded  and  pierced  through  foul  and  body  •,  and  this  was  the 
true  Paradife  in  Man,  which  he  loft  by  fin,  when  the  ground  of  the  dark  world,  with  the 
falle  Defire,  got  the  upperhand  and  dominion  in  him. 

*  *C  c  2 


2Q 


The  Clavisj  or  an  Explafiatmiy  6cc. 


Ths  Seventh  Day. 


*  Or  grim 
f.ercer.ers. 
1  Or  retired. 


1 51.  In  the  SEVENTH  Day  God  relied  from  all  his  works  which  he  had  made, 
Ttith  Mcfes ;  yet  God  needs  no  Reft,  for  he  has  wrought  from  Eternity,  and  he  is  a  mere 
working  Power  and  Virtue  ;  therefore  the  meaning  and  underftanding  here  lies  hidden  in 
the  Word,  for  Mofes  faith  he  hath  commanded  [us]  to  Reft  on  the  feventh  Day. 

I  52.  1  he  ieventh  Day  was  the  true  Paradife,  underftand  it  fpiritually,  that  is,  the 
Tindure  of  the  Divine  Power  and  Virtue,  which  is  a  temperament ;  this  pierced  through 
all  the  Properties,  and  wrought  in  the  feventh,  that  is,  in  the  fubftancc  of  all  the  other. 

153.  The  Tinfture  pierced  through  the  Earth,  and  through  all  Elements,  and  tinftured 
All ;  and  then  Paradife  was  on  Earth,  and  in  Man  ;  for  evil  was  hidden  :  as  the  Night  is 
hidden  in  the  Day,  fo  the  "  wrath  of  Nature  was  alfo  hidden  in  the  firft  Principle,  till  the 
fall  of  Man  -,  and  then  the  Divine  working,  with  the  Tindture,  ^  fled  into  their  own  f  rin- 
ciple,  viz.  into  the  Inward  Ground  of  the  Light-world. 

1 54.  For  the  wrath  rofe  aloft,  and  got  the  predominancy,  and  that  is  the  Curfe,  where 
it  is  faid,  God  curfed  the  Earth  ;  for  his  curfing  is  to  leave  off"  and  fly  from  his  working: 
as  when  God's  Power  and  Virtue  in  a  thing  works  with  the  Life  and  Spirit  of  the  thing, 
and  afterwards  withdraws  itfelf  with  its  working;  then  the  thing  is  curfed,  for  it  works  in 
its  own  will,  and  not  in  God's  will. 


»  Or  Water. 


a  Diftingui- 
ftier,  or  divi- 
der. 


*  Or  conceiv- 
ed. 

■■'  Kind,  qua- 
lity, or  con- 
dition. 


*  Artif.c?r  or 
workman. 

•  Or  virtue. 

'  Ov  iBtellec- 

tuJ. 


Of  the  Spiritus  Mundi,  and  of  the  Four  Elements. 

^55-  ^^  """^y  '^^'"y  '^^^'  obferve  and  confider  the  hidden  fpiritual  world,  by  the  vifible 
world  :  for  we  fee  tlx-at  Fire  %  Light,  and  Air,  are  continually  begotten  in  the  deep  of  this 
world  ;  and  that  there  is  no  Reft  or  Ceflation  from  this  produdlion  ;  and  that  it  has  been 
fo  from  the  beginning  of  the  world  -,  and  yet  men  can  find  no  caufe  of  it  in  the  outward 
world,  or  tell  what  the  ground  of  it  fhould  be  :  but  Reafon  fays,  God  hath  fo  created  it, 
and  therefore  it  continues  fo  •,  which  indeed  is  true  in  itfelf;  but  Reafon  knows  not  the 
Creator,  which  thus  creates  without  ceafing  -,  that  is,  the  true  '  Archaus,  or  Separator, 
which  is  an  Effluence  out  of  the  Invifible  world,  viz.  the  outflown  word  of  God ;  which 
1  mean  and  underftand  by  the  word  fiery  Mercury. 

156.  For  what  the  invifible  world  is,  in  a  fpiritual  working,  where  Light  and  Darknefs 
arc  in  one  another,  and  yet  the  one  not  coinprehending  the  other,  that  the  vifible  world 
is,  in  a  iubftantial  working ;  whatfoever  powers  and  virtues  in  the  outflown  word  are  to 
be  "  underftood  in  the  Inward  Spiritual  world,  the  fame  we  underftand  alfo  in  the  vifible 
world,  in  the  Stars  and  Elements,  yet  in  another  Principle  of  a  more  holy  "^  Nature. 

iß-j.  The  four  Elements  flow  from  xhtJrchä;us  of  the  Inward  ground,  that  is,  from 
the  four  Properties  of  the  Eternal  Nature,  and  were  in  the  beginning  of  time  fo  outbreathed 
from  the  Inward  ground,  and  comprefi"cd  and  formed  into  a  working  fubftance  and  life-, 
and  therefore  the  outward  world  is  called  a  Principle,  and  is  a  fubjedt  of  the  Inward  world, 
that  is,  a  Tool  and  Inftrument  of  the  Inward  ''  Mafter,  which  Mafter  is  the  Word  and 

"  Power  of  God. 

15.8.  And  as  the  Inward  Divine  world  has  in  it  an  '  underftanding  Life  rrom  the  Efflu- 
ence of  the  Divine  knov/ledge,  whereby  the  Angels  and  Souls  are  meant-,  fo  likewife  the 
outward  world  has  a  Rational  Life  in  it,  confifting  in  the  outflown  powers  and  virtues  of 
the  Inw.ird  world ;  which  outward  [Rational]  Life  has  no  higher  underftanding,  and 
can  reach  no  further  than  that  thing  wherein  it  dwells,  viz.  the  Stars  and  tour  Ele- 
r.^ents. 


The  Clavis,  or  an  "Explafiatmi^  6cc.  21 

159.  The  Spiritus  Mtindi  is  hidden  in  the  four  Elements,  as  the  Soul  is  in  the  body, 
and  IS  nothing  elfe  but  an  Effluence  and  working  Power  proceeding  from  the  Sun 
and  Stars ;  its  dwelling  wherein  it  works  is  fpiritual,  encompaflcd  with  the  four  Ele- 
ments. 

160.  The  Spiritual  houfe  is  firft  a  fharp  Magnetical  power  and  virtue,  from  the  I, 
Effluence  of  the  Inward  world,  from  the  firft  property  of  the  Eternal  Nature  ;  this  is 

the  ground  of  all  fait  and  powerful  virtue,  alfo  of  all  forming  and  fubftantiality. 

161.  Secondly,  it  is  the  Effluence  of  the  Inward  Motion,  which  is  outflown  from         IL 
the  fecond  5  form  of  the  Eternal  Nature,  and  confifts  in  a  fiery  Nature,  like  a  dry  e  Spedes, 
kind  of  water  fource,  which  is  underftood  to  be  the  ground  of  all  Metal  and  Stones,  kindorpro- 
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  feparator  of  the  powers  and  virtues ;  a  former  of  all  fhapes,  a  ground 
of  the  outward  Life,  as  to  the  Motion  and  Senfibility.' 

163.  The  third  ground  is  the  perception  in  the  Motion  and  Sharpnefs,  which  is  a         III. 
fpiritual  fource  of  Sulphur,  proceeding  from  the  ground  of  the  painful  will  in  the  In- 
ward ground  :   Hence  the  Spirit  with  the  five  fenfes  ariie,  viz.  feeing,  hearing,  feel- 
ing, rafting,  and  fmeiling ;  and  this  is  the  true  Eflential  Life,  whereby  the  fire,  that 

is,  the  fourth  form,  is  made  manifeft. 

164.  The  ancient  wife  men  have  called  thefe  three  properties  Sulphur,  Mercurius, 
and  6^^/,  as  to  their  Materials  which  were  produced  thereby  in  the  four  Elements,  into 
which  this  Spirit  does  coagulate,  or  make  itfelf  Subftantial. 

165.  The  four  Elements  lie  alio  in  this  ground,  and  are  nothing  different  or  feparate 
from  it ;  they  are  only  the  manifeftation  of  tliis  fpiritual  ground,  and  are  as  a  dwelling- 
place  of  the  Spirit,  in  which  this  Spirit  works. 

166.  The  Earth  is  the  grofleft  Effluence  from  this  fubtle  Spirit  -,  after  the  Earth  the 
Water  is  the  fecond ;  after  the  Water  the  Air  is  the  Third  ;  and  after  the  Air  the  Fire 
is  the  fourth  :  All  thefe  proceed  from  one  only  ground,  viz.  from  the  Spiritus  Mundi, 
which  has  its  root  in  the  Inward  world. 

167.  But  Reafon  will  fay.  To  what  End  has  the  Creator  made  this  manifeftation  ? 
I  anfwer,  There  is  no  other  caufe,  but  that  the  fpiritual  world  might  thereby  bring 
itfelf  into  a  vifible  form  or  Image,  that  the  Inward  powers  and  virtues  might  have  a 
form  and  Image  :  Now  that  this  might  be,  the  fpiritual  lubftance  muft  needs  bring  it- 
felf into  a  material  ground,  wherein  it  may  fo  figure  and  form  itfelf;  and  there  muft  be 
fuch  a  feparation,  as  that  this  feparated  being  might  continually  long  for  the  firft 
ground  again,  viz.  the  Inward  for  the  Outward,  and  the  Outward  for  the  Inward. 

168.  So  alfo  the  four  Elements,  which  are  nothing  elfe  Inwardly  but  one  only 
Ground,  muft  long  one  for  the  other,  and  defire  one  another,  and  feek  the  Inward 
Ground  in  one  another. 

169.  For  the  Inward  Element  in  them  is  divided,  and  the  four  Elements  are  but 
the  Properties  of  that  divided  Element,  and  that  caufes  the  great  anxiety  and  defire 
betwixt  them  -,  they  defire  continually  [to  get]  into  the  firft  ground  again,  that  is,  into 
that  one  Element  in  which  they  may   reft;  of  which  the  Scripture  fpcaks,  faying: 

"  Kvc7-y  Creature  groaneth  with  us,  and  caniejtly  kngs  to  he  delivered  from  the  vanity,  ivhich  fi  Rom.  S.  20. 
it  is  fuhje£l  to  againfi  its -will.  ^-^ 

170.  In  this  anxiety  and  defire,  the  Effluence  of  the  Divine  power  and  virtue,  by 
the  working  of  Nature,  is  together  alio  formed  and  brought  into  figures,  to  the  Eter- 
nal Glory  and  Contemplation  of  Angels  and  Men,  and  all  Eternal  Creatures  ;  as  we 
may  fee  clearly  in  all  living  things,  and  alio  in  vegetables,  how  the  Divine  power  and 

virtue  '  imprints  and  forms  itfelf.  '  F-iil-.ions. 


22 


^  Or  nerce- 

-  Or  poifo- 
nous. 


Or  pain. 


"  Or  Sub- 
Üance. 


"OrProperty. 
P  Separator, 
Divider,   or 
l.ilnitrous  vir- 
tue. 


^  Or  grow. 


'  Or  drofiy 
Stone  or  Ore, 
'1C0r.15.4f. 


7%e  Cla-visj  or  an  Rxplanatwt^  &c. 

171.  For  there  is  not  any  thing  fubftantial  in  this  world,  wherein  the  image,  refem- 
blance,  and  form  of  the  Inward  fpiritiial  world  does  not  ftand  -,  whether  it  be  according 
to  the  "  wrath  of  the  Inward  ground,  or  according  to  the  good  virtue  ;  and  yet  in  the 
mod  '  venomous  virtue  or  quality,  in  the  Inward  ground,  many  times  there  lies  the 
greateft  virtue  out  of  the  Inward  world. 

172.  But  where  there  is  a  dark  Life,  that  is,  a  dark  Oil,  in  a  thing,  there  is  little 
to  be  expedted  from  it ;  for  it  is  the  foundation  of  the  wrath,  viz.  a  falfe  bad  Poifcn, 
to  be  utterly  rejedted. 

173.  Yet  where  Life  confifls  in  "  venom,  and  has  a  Light  or  Brightnefs  (hining  in 
the  Oil,  I'/z.  in  the  Fifth  Eflence,  therein  Heaven  is  manifefled  in  Hell,  and  a  great 
virtue  lies  hidden  in  it :  this  is  underllood  by  thofe  that  are  ours. 

174.  The  whole  vifible  world  is  a  mere  fpermatical  working  ground  •,  every  "  thing 
has  an  inclination  and  longing  towards  another,  the  uppermoil  towards  the  undermoft, 
and  the  undcrmoft  towards  the  uppermoft,  for  they  are  feparated  one  from  the  other ; 
and  in  this  hunger  they  embrace  one  another  in  the  Defire. 

1 75.  As  we  may  know  by  the  Earth,  which  is  fo  very  hungry  after  the  [influence 
and  virtue  of  the]  Stars,  and  the  Spiritus  Mufidi,  viz.  after  the  Spirit  from  whence  it 
proceeded  in  the  beginning,  that  it  has  no  reft  for  hunger ;  and  this  hunger  of  the 
Earth  coniumes  Bodies,  that  tlie  Spirit  may  be  parted  again  from  the  grofs  Elementary 
°  condition,  and  return  into  its  ''  Arch^us  again. 

176.  Alfo  we  fee  in  this  hunger  the  Impregnation  of  the  yirchteus,  that  is,  of  the  Sepa- 
rator, how  the  undermoft  Archaus  of  the  Earth  attr.ifts  the  outermoft  fubtle  Archaus 
trom  the  Conftellations  above  the  Earth  •,  where  tliis  compacted  Ground  from  the  upper- 
moft Archaus  longs  for  its  ground  agam,  and  puts  itfelf  forth  towards  the  uppermoft ; 
in  which  putting  forth,  the  growing  of  Metals,  Plants  and  Trees,   has  its  Original. 

177.  For  the  Archaus  of  the  Earth  becomes  thereby  exceeding  joyful,  becaufe  it 
taftes  and  feels  its  firft  ground  in  itfelf  again,  and  in  this  Joy  all  things  ■*  fpring  out  of 
the  Earth,  and  therein  alfo  the  growing  of  Animals  confifts,  I'iz.  in  a  continual  Coa- 
jundlion  of  the  Heavenly  and  Earthly,  in  which  the  Divine  power  and  virtue  alfo 
works,  as  may  be  known  by  the  Tinfture  of  the  Vegetables  in  their  Inward  ground. 

178.  Therefore  Man,  who  is  fo  noble  an  Image,  having  his  ground  in  Time  and 
F'ternity,  (hould  well  confider  himfelf,  and  not  run  headlong  in  fuch  blindnefs,  feek- 
ing  his  Native  Country  afar  off  from  himfelf,  when  it  is  within  himfelf,  though  co- 
vered with  the  groflhefs  of  the  Elements  by  their  ftrife. 

179.  Now  when  the  ftrife  of  the  Elements  ceafes,  by  the  Death  of  the  grofs  body, 
then  the  Spiritual  Man  will  be  made  manifeft,  whether  he  be  born  in  and  to  Light,  or 
Darknels  •,  which  of  thefe  [two]  bears  the  Sway,  and  has  the  Dominion  in  him,  the 
Spiritual  Man  has  his  being  in  it  Eternally,  whether  it  be  in  the  foundation  of  God's 
Anger,  or  in  his  Love. 

180.  For  the  outward  vifible  Man  is  not  now  the  Image  of  God,  it  is  nothing  but 
an  Image  of  the  Archaus,  that  is,  a  houfe  [or  hufk]  of  the  Spiritual  Man,  in  which 
the  Spiritual  Man  grows,  as  Gold  does  in  the  '  grofs  Stone,  and  a  Plant  from  the  wild 
Earth  ;  as  the  Scripture  fays,  '  as  tve  have  a  Natural  Body,  fo  we  have  alfo  a  Spiritual 
Body  :  fuch  as  the  Natural  is,  fuch  alfo  is  the  Spiritual. 

181.  The  outward  grofs  Body  of  the  four  Elements  fhall  not  inherit  the  Kingdom 
of  God,  but  that  which  is  born  out  of  that  one  Element,  viz.  out  of  the  Divine  Ma- 
niteftation  and  Working. 

182.  For  this  Body  of  the  Flelh  and  of  the  Will  of  Man  is  not  it,  but  that  which  is 
wrought  by  the  heavenly  Archaus  in  this  grofs  Body,  unto  which  this  grofs  [Body]  is 
a  houfe,  tool,  and  inftrumenr. 


The  ClaviSi  or  an  Explanat'mi^  &c.  33; 

183.  But  when  the  Cruft  is  taken  away,  then  it  fliail  appear  why  we  have  here  been  * 
called  Men ;  and  yet  fome  of  us  have  fcarce  been  Beafts ;  nay,  Ibmc  far  worfe  than 

Beafts.  .    . 

184.  For  we  fliould  rightly  confider  what  the  Spirit  of  the  outward  world  is;  it  is  a, 
houfe's  hufk,  and  Inftrument  of  the  Inward  Spiritual  world  which  is  hidden  in  it,  and 
works  through  it,  and  fo  brings  itfelf  into  Figures  and  Images. 

185.  And  thus  human  Reafon  is  but  a  '  houfe  of  the  true  underftanding  of  the  Di-  'OrDwelling. 
vine  knowledge  :  none  fhould  truft  lb  much  in  his  reafon  and  Iharp  wit,  for  it  is  but 

the  Conftellation  of  the  outward  Stars,  and  rather  feduces  him,  than  leads  him  to  the 
unity  of  God. 

186.  Reafon  mud  wholly  yield  itfelf  up  to  God,  that  the  Inward  Archaus  may  be  re- 
vealed ;  and  this  fhail  work  and  bring  forth  a  true  Spiritual  underftanding  ground,  uni- 
form with  God,  in  which  God's  Spirit  will  be  revealed,  and  will  bring  the  underftand- 
ing to  God  :  and  then,  in  this  Ground,  "  the  Spirit  fearches  through  all  things,  even  the  "  j  Cor.2.10. 
d^ep  things  of  "  God^  as  St.  Paul  faith.  "  Or  of  the 

187.  I  thought  good  to  fet  this  down  thus  briefly  for  the  ''  Lovers,  for  their  further  Deity. 

confideration.  ^     ^  ".OfMyfte- 

nes. 

Now  follows  a  ßjort  Explanation^  or  ^  Defcription  of  the  Divine  ^  Formula, 

Ma7iijeJtation. 

188.  God  is  the  Eternal,  Immenfe,  Incomprehenfible  unity,  which  manifefts  itfelf 
in  itfelf,  from  Eternity  in  Eternity,  by  the  Trinity;  and  is  Father,  Son,  and  Holy 
Ghoft,  in  a  threefold  working,  as  is  before  mentioned. 

1 89.  The  firft  Effluence  and  manifeftation  of  this  Trinity,  is  the  Eternal  word,  or 
outfpeaking  of  the  Divine  power  and  virtue. 

190.  The  firft  outfpoken  Subftance  from  that  Power,  is  the  Divine  wifdom  ;  which 
is  a  fubftance  wherein  the  Power  works. 

191.  Out  of  the  wifdom  flows  the  Power  and  Virtue  of  the  breathing  forth,  and  goes 
into  feparability  and  forming ;  and  therein  the  Divine  Power  is  manifeft  in  its  virtue. 

192.  Thefe  feparable  Powers  and  Virtues  bring  themfelves  into  the  power  of  reception, 
to  their  own  perceptibility  ;  and  out  of  the  perceptibility  arifes  own  felf-will  and  Defire  : 
this  own  Will  is  the  Ground  of  the  Eternal  Nature,  and  it  brings  itfelf,  with  the  Defire, 
into  the  Properties  as  far  as  Fire. 

193.  In  the  Defire,  is  the  Original  of  Darknefs  •,  and  in  the  Fire,  the  Eternal  unity  is 
made  manifeft  with  the  Light,  in  the  fiery  Nature. 

194.  Out  of  this  fiery  Property,  and  the  property  of  the  Light,  the  Angels  and  Souls- 
have  their  Original  ;  which  is  a  Divine  Manifeftation. 

195.  The  Power  and  Virtue  of  Fire  and  Light,  is  called  Tindlure  ;  and  the  Motion  of 
this  \Mrtue,  is  called  the  holy  and  Pure  Element. 

196.  The  Darknefs  becomes  fubftantial  in  itlelf;  and  the  Light  becomes  alfo  fubftan- 
tial  in  the  fiery  Defire :  thefe  two  niake  two  Principles»  viz.  God's  Anger  in  the  Dark- 
nefs, and  God's  Love  in  the  Light;  each  of  them  works  in  itfelf,  and  there  is  only  fuch  a 
difi^erence  between  them,  as  between  Day  and  Night,  and  yet  both  of  them  have  but  one 
only  Ground  ;  and  the  one  is  always  a  caufe  of  the  other,  and  that  the  other  becomes  ma- 
nifeft and  known  in  it,  as  Light  from  Fire. 

197.  The  vifible  world  is  the  third  Principle,  that  is,  the  third  Ground  and  beginning  : 
this  is  breathed  out  of  the  Inward  Ground,  viz.  ojjt  of  both  the  firft  Principles,  and 
bcought  into  tloe  Nature  and  Form  of  a  Creature. 


24 


»  The  com- 
■n^on  Crea- 
tures. 


itJ^e  Clavis^  or  an  Rxplanatmt^  &c. 

198.  The  Inward  Eternal  working  is  hidden  in  the  vifible  world;  and  it  is  in  every 
tiling,  and  through  every  thing,  yet  not  to  be  comprehended  by  any  thing  in  the  Thing's 
own  Power ;  the  outward  Powers  and  Virtues  are  but  pafiive,  and  the  houfe  in  which 
tlie  Inward  work. 

199.  '  All  the  otiier  worldly  Creatures  are  but  the  Subftance  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  manifeftation. 

200.  The  Eternal  Manifeftation  of  the  Divine  Light  is  called  the  Kingdom  of  Hea- 
ven, and  the  Habitation  of  the  Holy  Angels  and  Souls. 

201.  The  fiery  Darknefs  is  called  Hell,  or  God's  Anger,  wherein  the  Devils  dwell, 
together  with  the  damned  Souls. 

202.  In  the  place  of  this  World,  Heaven  and  Hell  are  prefent  every  where,  but  ac- 
cording to  the  Inward  Ground. 

20 j.  Inwardly,  the  Divine  working  is  manifeftin  God's  Children  j  but  in  the  wicked, 
the  working  of  the  painful  darknefs. 

2.04.  The  place  of  the  Eternal  Paradife  is  hidden  in  this  World,  in  the  Inward 
Ground;  but  manifeft  in  the  Inward  Man,  in  which  God's  Power  and  Virtue  works. 

205.  There  fliall  perilh  of  this  World  onjy  the  four  Elements,  together  with  the 
Starry  Heaven,  and  the  Earthly  Creatures,  viz.  the  outward  grofs  life  of  all  things. 

206.  The  Inward  Power  and  Virtue  of  every  fubftance  remains  Eternally. 


"  The  Great 

Wyllery.   \^ 


Afiother  Explanation  of  ""  tJje  Myfterium  Magnum. 

207.  God  has  manifefted  the  Myfterium  Magnum  out  of  the  Power  and  Virtue  of 
his  word ;  in  which  Myfterium  Magnum  the  whole  Creation  has  lain  eflentially  without 
forming,  in  Temper  amenta-,  and  by  which  he  has  outfpoken  the  Spiritual  formings  in 
Separability  [or  variety :]  in  which  formings,  the  Sciences  of  the  Powers  and  Virtues 
in  the  Defire,  that  is,  in  the  Fiat,  have  ftood,  wherein  every  Science,  in  the  Defire  to 
Manifeftation,  has  brought  itfelf  into  a  Corporeal  Subftance. 

208.  Such  a  Myfterium  Magnum  lies  alfo  in  Man,  viz.  in  the  Image  of  God,  and  is 
the  Eflential  word  of  the  Power  of  God,  according  to  Time  and  Eternity,  by  which 
the  Living  word  of  God  fpeaketh  forth,  or  exprefles  itfelf,  either  in  Love  or  Anger, 
or  in  Fancy,  all  as  the  Myfterium  ftands  in  a  moveable  Defire  to  Evil  or  Good ;  accord- 
ing to  that  faying,  fuch  as  the  people  is,  fuch  a  God  they  alfo  have. 

209.  For  in  whatfoever  property  the  Myfterium  in  Man  is  awakened,  fuch  a  word 
alfo  utters  itfelf  from  his  powers:  as  we  plainly  fee  that  nothing  elfe  but  vanity  is. 
Uttered  by  the  wicked.     Praife  the  Lord,  all  ye  his  IVorks.     Hallelujah. 


'  SCIENTZ. 


Of  the  Word  ^ SCIENCE. 


*  Cogitation, 
con/iderauon. 


210.  The  word  Science  is  not  fo  taken  by  me  as  men  underftand  the  word  Scientia 
in  the  Latin  Tongue  ;  for  I  underftand  therein  even  the  true  Ground  according  to 
Senfe,  which,  both  in  the  Latin  and  all  other  Languages,  is  miffed  and  negledled  by 
Ignorance  ;  for  every  word  in  its  imprefllire,  forming,  and  Exprefiion,  gives  the  true 
underftanding  of  what  that  thing  is  that  is  fo  called. 

211.  You  underftand  by  Science  fome  fl^ill  or  knowledge,  in  which  you  fay  true, 
but  do  not  fully  exprefs  the  meaniiig. 

2 1 2.  Science  is  the  Root  to  the  Underftanding,  as  to  the  ■"  Senfibility ;  it  is  the  Rcot 

to 


l^he  Clavisj  or  an  Rxplajiatioji-,  6cc.  25 

to  the  Center  of  the  '  ImprefTure  of  nothing  into  fomething  ;  as  when  the  Will  of  the  'Or  forming. 
Abyfs  attracts  itfelf  into  itfclf,  to  a  Center  of  tiie  Impreflure,  viz.  to  the  Word,  then 
ariles  the  true  Underftanding. 

2f3.  The  Will  is  in  the  Separability  of  the  Science,  and  there  feparates  itfelf  out 
from  the  Imprefled  Compa(5i:ion  ;  and  men  firft  of  all  underftand  the  Efience  in  that 
which  is  feparated,  in  which  the  Separabihty  imprelffs  itfelf  into  a  Subfi:ance. 

2  14.  For  ^  Eflence  is  a  fubftantial  power  and  virtue,  but  Science  is  a  moving  un-  ^  ESSEXTZ. 
fettled  one,  like  the  Senfes  ;  it  is  indeed  the  Root  of  the  Senfes. 

215.  Yet  in  the  Underltanding,  in  which  it  is  called  Science,  it  is  not  the  percep- 
tion, but  a  caufe  of  the  perception»  in  that  manner  as  when  the  Underftanding  im- 
preffcs  itfelf  in  the  Mind,  there  mult  firft  be  a  caufe  which  muft  give  the  Mind,  from 
which  the  Underftanding  flows  forth  into  its  Contemplation  :  Now  this  Science  is  the 
Root  to  the  fiery  Mind,  and  it  is  in  fliort  the  Root  of  all  Spiritual  Beginnings  •,  it  is 
the  true  Root  of  Souls,  and  proceeds  through  every  Life,  for  it  is  the  Ground  from 
whence  Life  comes. 

216.  I  could  not  giv^e  it  any  other  better  Name,  this  does  fo  wholly  accord  and  agree 
in  the  Senfe  •,  for  the  Science  is  the  caufe  that  the  Divine  Abyffal  Will  compafts  and 
imprefles  itfelf  into  Nature,  to  the  feparable,  [various]  intelligible,  and  perceivable 
Life  of  underftanding  and  difi'erence  -,  for  from  the  Imprefllire  of  the  Science,  v/here- 
by  the  Will  attracts  it  into  itfelf,  the  Natural  Life  arifes,  and  the  Word  of  every 
Life  Originally. 

217.  The  diftindlion  or  feparation  out  of  the  Fire  is  to  be  underftood  as  follows: 
The  Eternal  Science  in  the  Will  of  the  Father  dravs  t'le  Will,  which  is  called  Father, 
into  itfelf,  and  fhuts  itfelf  into  a  Center  of  the  Divine  Generation  of  the  Trinity,  and 
by  the  Science  fpeaks  itfelf  forth  into  a  word  of  underftanding  ;  and  in  the  Speaking 
is  the  Separation  in  the  Science  ;  and  in  every  Separation  there  is  the  Defire  to  the  Im- 
preffion  of  the  ^  Exprefiion,  the  Impreffion  is  Fflential,  and  is  called  Divine  Efience.    «  Crfpeak- 

218.  From  this  Eftence  the  word  exprefies  itfelf  in  the  fecond  Separation,  that  is,  *"£  ^°^'^^- 
of  Nature,  and  in  that  expreffion  wherein  the  Natural  Will  feparates  itfelf  in  its  Cen- 
ter, into  a  preception,   the  Separation  out  of  the  fiery  '"  Science  is  underftood;  for  '' One  Copv 
thence  comes  the  Soul  and  all  Angehcal  Spirits.  ^-^^  ^^^"^ 

219.  The  third  Separation    is  according  to  the  outward  Nature  of  the  exprefled 
formed  Word,  wherein  the  Beftial  Science  lies,  as  may  be  feen  in  the  Trcatife  of  the 
EUnion  of  Grace^  which  has  a  '  ftiarp  underftanding,  and  is  one  of  the  Cleareft  of  our  '  /'ere, 
Writings.  iublunc. 


icuce. 


FINIS. 


*  « 


Dd 


A-N 


ILLUSTRATION 

O  F    T  H  E 

DEEP     PRINCIPLES 

OF 
JACOB    BEHMEN,    the  Teutonic  Theofopher, 

IN    THIRTEEN    FIGURES, 
Left  by  the  Reverend  WILLIAM    LAW,    M.  A, 


•»1)42 


[  28  ] 


An  Explanation  of  the    FIGURE  S. 


NUMBER    I. 

iO  D,  without  all  Nature  and  Creature. 
3b^  ÄÄ  &  Ä&  ^       '-The  Unformed  Word  in  Trinity  without  all  Nature.     Vid.  et  N.  B. 
^  #    r    *§*  ^  -^y?^?''«''»  Magnum^  iv.  3.  J 

V  #  #  \^       ^he  Eternal  Unity,   or  Onenefs,    deeper  than  any   Thought  car>  " 

ÖM#MÖ  reach. 

4iM^^H'^^      A  and  XI ;   the  Eternal  Beginning  and  the  Eternal  End,   the  Firft 
and  the  Lait. 

The  greateft  Softnefs,  Meeknefs,  Stillnefs,  (^c. 

Nothing  and  All.     Eternal  Liberty. 

Abyfs,  without  Ground,  Time,  and  Place. 

The  Still  Eternity.     Myßerium  ALignum  without  Nature.     Chaos. 

The  Mirror  of  Wonders,  or  Wonderful  Eye  of  Eternity. 

The  firft  Temperature,  or  Temperature  in  Nothingnefs;  a  Calm,  Serene  Habitation, 
but  without  all  Lüfter  and  Glory. 

The  Trinity  Unmanifeft,  or  rather,  that  Triune  Unfearchable  Being,  which  cannot 
be  an  Objeft  of  any  created  Underftanding. 

N  U  M  B  E  R     II. 

The  three  firft.     (Sal,  Sulphur,  and  Mercury.) 
The  Triangle  in  Nature. 
The  inferior,  reftlefs  Part  of  Nature. 
The  Properties  of  Darknefs.     The  Root  of  Fire. 
The  Wheel  of  Nature. 

The  three  Properties  on  the  Left  Hand,  appropriable  In  a  Senfe  unto  the  Father,  Son, 
and  Spirit, 

The  Hellifli  W^orld,  if  in  a  Creature  divorced  from  the  Three  on  the  Right. 

jV.  B.  Virgin Oppofite  to  what  in  the  Light  World  is  called  ^'irg!n  Wifdom. 

NUMBER     III. 

The  Fourth  Property  of  Fternal  Nature. 
The  Magic  Fire.     The  Fire  World. 
The  Firft  IMnciple. 
The  Generation  of  the  Crofs. 

The  Strength,  Might  and  Power  of  Eternal  Nature. 

The  Abyfs's  or  Eternal  Liberty's  Opening  in  the  dark  World,  breaking  and  con- 
fuming  all  the  ftrong  Attradlion  of  Darknefs. 


An  JLxplanatio7i  of  the  Figures.  29 

The  Diftinguifhing  Mark,  (landing  in  the  Midft  between  three  and  three,  looking 
-with  the  hrft  terrible  Crack  (made  in  the  firft,  grofs  and  rough  Harflinefs)  into  the 
Dark  World ;  and  with  the  fecond  joyful  Crack  (made  in  the  lecond,  foft,  watery  or 
conquered  Harfhnefs)  into  the  Light  World ;  and  giving  unto  each  what  it  is  capable  of', 
viz.  Might,  Strength,  Terror,  i^c.  unto  the  former,  but  Light,  Splendor,  Lüfter 
and  Glory,  unto  the  latter. 

NUMBER     IV. 

The  three  Exalted,  Tinflured,  or  Tranfmuted  Properties  on  the  Right  Hand.  The 
Kingdom  of  Love,  Light,  and  Glory. 

The  Second  Principle. 

The  Second  Temperature,  or  Temperature  in  Subftantiality. 

The  Trinity  manifefted,  which  only  now  can  be  an  Objeft  of  a  created  Under- 
Handing.     Byfs.     Wifdom.     Tinfture. 

NUMBER     V. 

The  four  firft  Figures  were,  in  fome  Manner,  to  fhow  (according  to  the  deep  and 
wonderful  Manifeftation  of  the  Divine  Spirit,  given  to  Jacob  Behmen)  the  Generation  of 
Eternal  Nature,  which  has  a  Beginning  without  Beginning,  and  an  End  without  End. 

This  fifth  reprefents  now,  that  this  great  Royal  Refidence,  or  Divine  Habitation  of 
Glory,  of  G  O  D  the  Father,  GOD  the  Son,  and  GOD  the  Holy  Ghoft,  was  re- 
pleniftied  at  once  with  innumerable  Inhabitants,  All  Glorious  Flames  of  Fire,  All 
Children  of  GOD,  and  All  Miniftring  Spirits,  divided  in  three  Hierarchies  (each  of 
fuch  an  Extent,  that  no  Limits  can  be  perceived,  and  yet  not  infinite)  according  to  that 
Holy  Number  Three.  But  we  know  the  Names  only  of  two  of  them,  which  are 
Michael  and  Uriel,  becaufe  only  thefe  two,  with  all  their  Hofts,  kept  their  Habitation 
in  the  Light, 

NUMBER    VI. 

Here  now  one  of  thofe  three  Hierarchs,  even  the  moft  glorious  of  them,  becaufe  he 
was  the  Created  Reprefentative  of  GOD  the  Son,  commits  High  Treaibn,  revolts, 
lets  his  dark,  proud  Will-Spirit,  in  a  falfe  Magia,  without  any  Occafion  given  him  from 
without,  out  of  his  own  Center  fly  up  on  high,  above  God  and  all  the  Hofts  of  Heaven, 
to  be  himfelf  All  in  All  -,  but  he  is  refifted,  and  precipitated  down,  and  falls  through 
the  Fire  into  eternal  Darknefs,  in  which  he  is  a  mighty  Prince  over  his  own  Legions, 
but  in  Reality  a  poor  Prifoner,  and  an  infamous  Executioner  of  the  Wrath  of  God ; 
and  may  now  well  be  reproached,  and  afked.  How  art  thou  fallen  from  Heaven,  O 
Lucifer,  Son  of  the  Morning  ?  To  which  Queftion  a  profound,  prolix,  diftind,  moft 
particular  and  circumftantial  Anfwer  is  given,  in  the  /iuroray  to  his  eternal  Shame  and 
Confufioa,  which  he  had  hid  and  covered  from  the  Beginning  of  the  World. 

NUMBER    VII. 

When  Lucifer  by  His  Rebellion  had  brought  the  whole  Extent  of  his  Kingdom  inr© 
fuch  a  defoJate  Condition,  that  it  was,  as  Mofes  defcribes  it,  without  Form  and  Vcid, 


3Q  An  'Explanation  of  the  Figures, 

and  Darknefs  was  upon  the  Face  of  the  Deep,  that  whole  Region  was  juftly  taken 
away  from  under  his  Dominion,  and  transformed  into  fuch  another  meaner  and  tempo- 
rary Condition,  that  it  could  no  more  be  of  any  Ufe  to  him.  And  when  this  was  fully 
fettled  in  Six  Days  Time,  according  to  the  Six  A6live  Spirits  of  eternal  Nature,  fo  that 
it  wanted  nothing  more  but  a  Prince  and  Ruler,  inftead  of  him  who  had  forfaken  his 
Habitation  in  the  Light,  ADAM  was  created  in  the  Image  andLikenefs  of  G  O  D, 
an  Epitome,  or  Compendium  of  the  whole  Univerfe,  by  the  VERBUM  FIAT^ 
which  was  the  Eternal  Word,  in  Conjundtion  with  the  firit  Aftringent  Fountain-Spirit 


of  Eternal  Nature. 


NUMBER    VIII. 


This  ADAM,  though  he  was  indeed  created  in  a  State  of  Innocence,  Purity,.  Inte- 
grity and  Perfedion,  could  not  yet  ftand  on  that  Top  of  Perfeflion  which  he  was  de- 
figned  for,  and  would  have  been  drawn  up  into,  if  he  had  flood  his  Trial,  for  which 
there  was  an  abfolute  Necefllty.  .  Three  Things  there  were  that  laid  a  Claim  to  Adam, 
and  though  they  flood  within  him  in  an  equal  Temperature,  yet  did  they  not  fo  without 
him,  for  Lucifer  had  made  a  Breach. 

Thefe  three  Things  were,  (i.)  above  him  SOP  H I  A,  called  (Md.  ii.  14.)  his  Com- 
panion, and  the  Wife  of  his  Youth.  (2.)  SATAN,  that  uncreated  dark  Root  in 
the  Beginninglefs  Beginning  of  eternal  Nature.  And  (:?.)  The  SPIRIT  OF  THIS 
WORLD.     And  herein  lies  the  Ground  of  the  Neceffity  of  Adam^s  Temptation. 

In  this  Confideration  the  Devil  comes  not  yet  in,  though  he  is  not  far  out  of  the  Way  j 
nor  the  Tree  of  the  Knowledge  of  Good  and  Evil ;  becaufe  this,  was  but  a  neceffary 
Confequence  of  Adam's  wavering,    and  dealing  treacheroufly   With  the  Wife  of  his 


Youth. 


NUMBER     IX. 


Here  now  is  ^oor  Adam  aiSlually  fallen  away  from  all  his  former  Happinefs  and  Glory, 
and  has  loft  whatfoever  was  good  and  defirable  both  in  himfelf  and  round  about  him: 
He  lies  as  dead,  on  the  outmoft  Borders  of  the  Spirit  of  this  World.  SOPHIA  ha# 
forfaken  him,  or  rather  he,  having  dealt  treacheroufly,  has  forfaken  Her,  and  the  Holy 
Band  of  the  Marriage-Covenant  that  was  between  them  is  dilTolved  :  He  is  all  over  dark, 
and  lies  even  under  the  Earth,  over  which  he  was  to  rule  :  All  the  Stars  fhoot  their  Influ- 
ences upon  him,  of  which  the  very  beft  are  but  Death  and  Poifon  to  that  Life  for  which 
he  was  created  :  And  nothing  lefs  could  he  expeft,  but  that  every  Moment  he  fhould  be 
quite  drawn  down  and  fwallowed  up  in  the  Belly  of  Satan.  This  was  his  State  and  Con- 
dition after  his  Tranfgreffion,  and  before  he  heard  the  Word  of  Free  Grace,  that  tbs 
Woman's  Seedßjouid  bruife  the  Serpent's  Head. 

NUMBER     X. 

Here  Adam,   by  that  "Word  of  Grace  treafured  up  in  his  Heart,   whofp  Name  is 
JESUS,  is  railed  again  fo  far,  that  he  can  ftand  above  the  Earthly  Globr,  upon  the 

Bafis  of  a.  fiery  Triangle     /\    which   is   an   excellent  Emblem   of   his    own  Soul, 

aad  the  Holy  Name  JESUS  ftands  above  him  upon  the  Top  of  a  watery  Tri- 


An  Explanation  of  the  Figures,  3  t 

angle  ^7  and  thefe  two  Triangles,  which  in  Aäam'&  Fall  were  divorced  from  each 
other,  do  now  touch  each  other  again,  though  (in  this  Beginning)  but  in  one  Point; 

chat  the  Soul's  Defire  may  draw  down  into  itfelf  the   \   /    and  that  Holy  Name 
may  draw  up  into  itfelf  more  and  more  the  /  \  till  thefe  two  make  up  a  compleat 


^ 


the   moft  fignificant  Charader  in   all   the  Univerfe :    For    only    then    the 


Work  of  Regeneration  and  Reunion  with  SOPHIA  will  be  abfolved.  And  al- 
though, during  this  mortal  Life,  no  fuch  Perfedion  of  the  whole  Man  can  be  wrought 
out,  yet  is  it  attainable  in  the  inward  Part ;  and  whatfoever  feems  to  be  anObftrudlion, 
(even  SIN  NOT  EXCEPTED,)  muft,  for  this  very  End,  WORK  TOGETHER 
FOR  GOOD  TO  THEM  THAT  LOVE  GOD.  Praifed  be  his  Triune  Ploly, 
Holy,  Holy  Name,  in  this  Time,  and  throughout  all  the  Extent  and  Duration  of 
Eternity. 

NUMBER     Xi. 

Here  Adam,  in  the  fame  Place  as  before,  appears  again,  but  in  Union  with  Clirift,  which 
is  to  be  referred  to  the  Perfon  of  Jefus  Chrift,  or  of  the  Second  Adam  in  our  Humanity 
upon  Earth ;  and  is  to  fhow  us  the  abfolute  Nece/Tity  of  his  Holy  Incarnation,  and  imma- 
culate Sacrifice  for  all  Mankind,  without  which  the  great  Work  of  our  Regeneration  and 
Reunion  with  SOP  HI  A  could  not  have  been  wrought  out  to  Perfeftion.  In  his  Incar- 
nation he  brought  that  moft  fignificant  Character,  which  the  Firft  Adam  had  loft,  into 
the  Humanity  again,  but  firft  in  his  own  Human  Perfon,  although  it  could  not  be 
vifible  in  him  from  without,  whilft  he  was  upon  Earth  a  Man  like  unto  us  in  all 
Things,  Sins  excepted.  And  therefore  He,  and  even  He  alone,  was  able  and  fufficient 
to  go  for  us  into  Death,  to  kill  Death  in  his  own  Death,  to  break  in  his  PalTage  the  Hook 
and  Sting  of  Satan,  to  enter  into,  and  through  his  dark  Territory,  to  bruife  the  Ser- 
pent's Head,  and  to  afcend  up  on  high,  to  take  pofleflion  of  his  Throne,  whereby  the 
Prophecy  of  Micah  (ch.  ii.  13.)  was  fulfilled,  which  Luther  moft  fignificantly  tran- 
flated,  ts  toirD  eilt  £Diircl)brccI)cc  fuc  ihnen  t)crauf  fa!)rcn :  Arias  Montanus,  Afcendit  Ef- 
fraBor:  The  Vulgate,  Pandens  iter  ante  eos :  And  th.t  Efigliß,  The  Breaker  is  come  up 
before  them. 

NUMBER     Xl.r. 

From  the  Time  in  which  that  Breaker,  prophefied  of  by  Mieah,  was  come  up  before  us, 
the  Gate  ftood  open,  that  the  Firft  Adam's  Children  could  follow  him  and  enter  into  Fa-' 
radile,  which  could  not  be  done  by  any  Soul  before  that  Time.  Holy  Souls,  both  before 
and  after  the  Deluge,  that  lived  according  to  the  Dictates  of  the  Word  treafurcd  up  in 
their  Hearts,  could,  in  their  Departure  from  this  World,  go  fo  far  as  to  the  Gate  <.f 
Paradiie,  but  Entrance  could  not  be  had  by  any  one,  till  the  Firft-Born  iVom  the  Dtad 
was  entered  in  HIS  own  Perfon. 

Yet  is  there  [^i!l  a  vaft  Difference  between  Soul";  in  their  Departure  from  this  World  ; 
and  this  Difi'erence  wholly  depends  upon  the  real  State  and  Condition  of  tliat  flgnificiinc 


32 


An  Explanation  of  the  Figures, 


CharaAer,  which  was  fpoken  of  before  ;  for  thofe  Souls  that  have  attained  it  in  this  Life 
to  Perfedion,  or  in  other  Words,  thofe  that  here  have  put  on  the  Heavenly  Subftantiality 
of  Jefus  Chrift,  meet  with  no  Obftacle  in  their  Paflage.  Thofe  in  whom  that  Characlcr  is 
more  or  lefs  defective  meet  with  more  or  lefs  Impediment  •,  and  thofe  that  have  nothing 
all  of  it,  cannot  go  any  further  than  into  that  Region,  which  moll  fignificantly  is 


at 


called  the  Triangle  in  Nature.     O  that  there  were  none  fuch  at  all ! 


NUMBER     XIII. 

When  the  third  Hierarchy,  which  Lucifer  deftroyed  and  depopulated,  (hall  be  com- 
pleatly  filled  again  with  Inhabitants  from  the  Children  of  Adam,  Good  and  EvH  fliall  be 
ieparated.  Time  fhall  be  no  more,  and  GOD  Ihall  be  All  in  All.  This  third  Hierar- 
chy, which,  for  good  Reafons,  was  always  hitherto  reprefented  as  inferior  to  thofe  of 
Michael  and  Uriel,  is  now  here  exalted  again  above  them  in  the  fupremell  Place  :  For  as 
the  Hierarch  Jefus  Chrift,  being  the  Brightnefs  of  G  O  D  the  Father's  Glory,  and  the 
exprefs  Image  of  his  Perfon,  excels  all  the  Angels,  and  has  by  Inheritance  obtained  a 
more  excellent  Name  than  they,  who  are  all  to  worfhip  him,  and  to  none  of  whom  H  E 
ever  faid,  as  HE  did  to  him.  Sit  on  my  Right  Hand,  until  I  make  thine  Enemies  thy 
Footflool,  (Heb.  i.)  fo  alfo  all  his  Subjefts  in  this  Hierarchy,  furpafs  all  the  Holy  An- 
gels in  this,  that  they  are  Images  of  GOD,  as  manifefted  in  all  the  three  Principles, 
when  the  Holy  Angels  are  only  his  Images,  as  H  E  was  manifefted  in  two  of  them : 
Wherefore   alfo  they  are  diftinguiflied  from  the   Angels  by   this  peculiar   Charadler 

which  is  not  contrived  by  human  Speculation,  but  is  written  in  the  Book 

cf  Nature  by  the  Finger  of  God  -,  for  it  points  diredlly,  not  only  at  the  Creation  of 
this  third  Principle  in  fix  Days  ;  but  alfo  at  fallen  and  divorced  Adani%  Reunion  with 
the  Divine  Virgin   SOPHIA. 

To  thofe  who  are  more  like  (though  not  in  their  outward  Shape)  the  Animals  of  this 
World  than  Men,  nothing  is  to  be  faid  of  thefe  and  the  like  Things,  becaufc  they  are 
Spiritual,  and  muft  be  Spiritually  difcerned. 


n