»

K. w . 1^-

f>/-'

\A

CONCERNING

The Three Principles

OF

The Dmne Effence

Of the Eternall, Dark, Light,

and Temporary World.

SHEfFING

What the SoulCj, the Image and the

Spirit oftheSoulc are; asalfowhat Angels,

Heaven , and Paradife are.

How Mam was before the Fall, in the Fall, and after the Fall. A N V What the Wrath of God, Sinne, Death, the Devils and Hell are •, How all things have been, now are, and how they (hall be at the Lift:.

Wtittcn in the German Language

bj

facob ^ehmen-^

AiiaS Teutontcus Phi/ojcphw,

LONDON; ° '

Printed by M. S, for M, Blundm at the C^ftle in Cornhill. 1648.

^>

5^ To the Reader.

Ince the Publidiing cf this Authours forty Queftions in Engli^ ; the MIndes of feverali Perfons, have had divers Thoughts, concerning his Writings, and yet have been of Searching appre- henfions : I would they were well ac- quainted with his Writings, and then they would not onely be able to finde out the Truth in their own thoughts, but al(b in the written words of him and others, as in the Articles and confelTions of Faith, or any other Writings : and it may be, thofe thought? they have , though they be true, if rightly under- ftood, yet if they may perhaps be mifapprehended, they may hinder themfelves of ineftimable Etcrnall Benefit.

Some have complained of the Hardnefle to underftand his writings, and therefore I have endeavoured the Englifhing of thw Booke of the three Frimiplcs^ which the Authour faith is the A. 6. C. to all his writings ; and if they reade it carefully, they will fir*de it, though hard at firft , eafie at laft, and then all his other Bookes ealie and full of Deep Underftanding. A Man cannot conceive the wonderfull knowledge , before he hath read this Booke throughly and diligently, which he will finde to be conteined in it, when he is weighing and de- liberating upon the Matter as he readeth, and that without hard Study ; for it will rife in the Minde of it felfe,with a ra- vifhingfweetnelTe and content : and he uill finde that the Thrtefold Life is tenfold deeper than this, and the forty Queftions to be tenfold deeper than that , and that to be as deep as a Spirit is in it felfe^as the Authour faith -, then which there can be no greater Depth, for God himfelfe is a Spirit.

A 2 And

62 3719

To the Reider,

And accordingly there appeare fomc dimples of the moft DecpeMyfticallOfientall Learning heereand there j which is not difcovtrer, in any B okep , and therefore fome of the Learned Men of E«''//>e think ic may be pafl their Reach, but thty will finde that GccLind in hjnij which will make luch things eafie to be underftood j for the time of difclofiog thofe Grcundx (b plain ly^ was not till nowj that the My(tenc8 which have been bid fiHCe the.wotld b«gin Hiould be re- vealed. Thofe that had the Spiritual! U.iderftanding of the Nacurall Myfteries were called Wiiemen, and they that un- '^Satftis. derftood the Divine Myfterit?, Were called * Holy Mtlt, and they were Prophe£S,Pieachcr«sApuftl«85 Evangelifls, and Be- leever*. The WifeM Uof All Njtiongj did write daikly of their Myfteries, not to be underftood but by fuch as were Lo- vers of tho(e things: and fo the very Scriptures themlelves, which conteine all things in them 3 cannot be undeiftuod, but by fuch as love to follow, praftifejand endeavour to doe thole things which they finde in them, ought to be done; and thofe that led their Lives in fuch a way, came to undej>(land thofe My fteries from which they were written : and in fevc- rall Nations their wifdcme hath had feverall Names, which hath caufed our Age to take all the Names of the feverall parts of wifdome, and fort them into Arts : among which the C^iagia and Cabala, are accounted the moft Myfticall 5 the (^jgia confifting in the knowing how thjngs have come to be; and tht Cabala^ in knowing how the words and formes of Things expreflc the Reality of the Inw^ard Myfterie : But he that knoweth the Myfterie, knoweth both thefe, and all the Branches of the Tree of Wifdome,in all Re^U Arts and Sciences, and the true Signification of every Idei in every Thought, and Thing, and Sound, and Letter in every Lan- guage : and therefore this Au hour having the true know- ledge, rould well expound the Letters of the Names ©f God, and other words and Syllables, the fignification of which he faith is well underftood in the Language of Nature; and as one jot ortitde of the word of God ftiall not pafle away,

liir

To the Reader,

jill ail be fultilledj fo there is no little of any * Lettefj that i« * As in ifce proceeded from that Eternali Elfentiall Word, as all things f^^^^^^*j^^ are 5 but hath its weighty fignification, in ihedeepe under- J^^f^;^^;;g» ' ftandingjin tbatW-»rd from whence ifCime, even in the and the end. voices ot Ail Mcu, and founds of All other Creatures : alfo the Letters and Syllables of a word, of lome Languages doe exprefle fomethmg of the Myfteric more exquificely, than of anoihcr, and therefore I conceive the Authour ufech fome- tirae to expound words borrowed from the Hebrew & Greeks and feme Latine word?, and other words of Art, as well aa Gerir.in WurdSj and not alwayes words of his ownNjtive Language onely, according to their fignification in the Lan- guage oi Ndiure : for that Liogujge doth (hew in every ones Mjther Tongue thcGieatelt Mylbriesthat have ever been in theNa;U e of any thing m the Letters of that word by which it is rxp/eflTvdjLherefore let every onecfteemthofeexpoficions of his according to their high worth 5 f.^r the knowledge of that Larguage is onely taught by the Spirit of the Letter.

Some think it is unncceflTary to know fuch Myfteries! j in* deed every ones Nature is not fitted with a Capacity for the highcft Depth?, therefore they need not fcaich fo farre^ nor troub'e thenifelveSj to looke for the underftanding of that they defire not to know ', bat that they may fee how neceflary his writings are, let them reade the Authouri own Preface to this Bj k 38 d there they (hall finde the necefTity of *know- ^Trfefl/ ing themfelvegj for elie they can never know God, and then Ss^etljor. they cannot know the way to God, though they reade it ne- ver fo plainly fct downe in the Scriptures ; and bcfides , the way to Godj is in his writings, more eaiis to be und^rilood by ihofe of our Age, thaa in the Scripiure, becaufc that haih be?n To vayled by Doubtful! L.terprctadonsj ExpoHiionSj Inferences and Cor.c'uliotiS ; ^nd therefore it muft r.eecs be highly neccfTi/y, tha*^ fujh a iuundation be laidjas nuy alTure us of the true rniining ot the Scriptures, wh.ch teach that which is fo Abiblutely neccfiary to ialvafion : Moreover, his Grounds will teach us the way to Get fu'ch un Itrftandingj

that

To the Redderl

chat! wee (hall know and fe«le, as well as they to whom the Apoftle 7oi&» wrote, that wee (ball not needeany Man to teach us any thing, for we Qiail know and get that Un^ion, which teacheth all things,and leadeth into all Truth:chough it is thought(P£opIe cannot have that nowOby fuch as know not what is in Man, for want of Examining what is in thetn- felvcs : yet they may well perceive, that the Ground of what hath ever been, lyeth in Man % for whatfoever any Man hath been or can be,niuft needs be in that Man that atraineth to it, as the Ground of the M jft Excellent Flower is in the Rooce from whence it growethjand then fure the (Ground of allthao was in Adsm^ or any fince, or (hall be, is in any one of u8,for whatfoevtr Ground lay in God, the fame lyeth in Ghri(l, and in him it lyeth in us, becaufe he is in us all. There is no- thing but may be underftoodjif wee doe but conlider how e- very thing that ever was or (hall be knowne truly, is feelingly underftocd, by and in him that knoweih it as he ought: and he that thus knoweth God within him,cannot but know the Father, Sonne, and Holy Ghoft, Angels, Men, and all other Creatures, even the Devils,and may well be able to fpeak the Word of God infallibly, as the Holy Men that Penned the Scfipturesjand others alfo : and he that can underltand theie things in himfelfc,may wellknow,who fpcaketh by the Spi- rit of God, and who. fpeaketh his own Phaniies and Deluti- ons 5 as our Saviour faid , Hie that doth the will of my Father tvhich it in Heaven^fball know of my words whether they be of God : but if that will of his Father in Heaven, had not been in them from the beginning of their life, in their Conception, in their Mothers womb, how could they to whom he faid this , have done that will, whereby they might know whence his words proceeded : and according to this Rule may any difcerne the words and writings of All : therefore fuch things as thefe, are necedary to be knowne.

There are feme who have defired his writings might be Epi- tomifedjforeafe of thole that have not leifureto reade (b large Treatifes , truly the fpare time they fpcnd in any other out- ward

To the Reader,

ward thin^,may be fpcnt with more benefit a thoufaiidfold in this j and where he hach written at large it would not be un- dei ft >od if ir were cuntra^ed more in briefe}& all his Books as large as they arejare but a fmall fparke of the Great Myftery, and where he hath written more in briefcj it is (o obfcuie to fomesthat they think it impoifible to be undsrftoodjwhich he wrote both (o briefly 8c obfcurely as I conceivejthat none but fuch as would be diligent in the pradife of that which he hath written plainly and at large Qiould be able to underftand it.

It is intended that the Booke of the Threefold Life(which with the Three Princifles and forty Qncftions are a Com- pleate contencc of Ail the Myfteries ) (hould be publiflied in J^iglifb with the fooneft conveniencyjand in the meane time, for a Taft of the Spirit of Prophecy which the Authour had, there is a litde Treatife of forae Prophecies concerning thefe latter times colle^ed out of his writings by a Lover of the Teutonick Philofophy, and Entituled Mercurius leutomcm.

In turning the German into Englifh I retaine in fome pla * ces the propriety of the German Language , becau(e the Au- thour (bould be rendred as neere as might be in bis own Ex« prclIion,that tkofe Excellent Notions which helayetb down, might not be dipt over as men doe common current Englijh^ but that the drangenefleofthe words may make them a little flay, and coniider what the meaning may be , having fome difference from the vulgar Englijh phrafe:airo where it is fom- what hard at (rrft fight to know what fome of the words meancjl have fet (he Synonima^s in the Marginjand fomedme the Englijh rendiing between two fuch Semiquadrates. [ ] c

In the Preface to the Lovers of Wifdome fet before the 4a ' Qyeftions in EfigUJb, there are fome @f the many benefits nisntionedjthat would arife from the ftudying this Authours writings, which may be there Read : among the Reft there is a hint about reforming theLawes by Degrees in every Nati- ,on ; and there is no doubt, but if thofe in whofe hands it is to make Lawe8,did but confider, that the Spirit of God is, and may be ftirrcd up in them, they would ftirrc him up^Sc make

aRe-

To the Reader,

a Pvcformation according to that Spirit of Love , the Holy Ghoft : and then they wou'd be Gods true Vicegerents, they would be Fathers of their Countreyj & deale wich every Ob- ftinate rebellious Member in the Kingdomjas a Father would doe with a difobedient childejfirft tell hiii lovingly and fhew him bis fauItSjif that will not dojhe.will inquire the Reafcn, and ftudy roQie courfe to remedy the caufe that hindreth his amendment^but if he (hould goe beyond the bounds of rcafon and be belide himfelfe,he would take care of his fafetyjliveli- hoodjand cure. God taketh fuch carefoi us alljthough we be moft obftinate enemies againft him ; and we (hould do fo for all our Brethren thefonnes oi Adant-jihQU^ tlicy be our Ene- mies, wee (hould Examine their wants in all thinosjand fuf- ply them, that neceffity may net compell them to be our ene- mies ftillj and offend God, that they may but live^lf they v;iU not be quiet when they have their wants fupplied , and their wrongs redrefTedj buE will turne Murtbcrers , and fo defer ve to live no longer : in mercy let them be provided for as other more friendly children of theCommon-wealtfa,and removed to live by thcmfelvesjin fome remote uninhabited Ccuntrey, where they may have no occafion to doe hurt among thofc, whom they would not fuffir to live quietly ; but let them nou there want that which may give them honeft rub(i(lence,iso- therswho are willing to tianfplant themfelves ;and for thofe that de(]re to live quietly and peaceably at home^ht ali their Earthly things be fo ordered that they may ealily underftand what right and wrong i?jby having moft briefcjplaine & ealie Lawes to be Governed by, and have their wants coniidered and fupplied ; then all Hearts will bleffethe Hands of fuch Reformers, and Love will cover All the Ends of the Earth, and the Gcd of Love will p've u^ h*? MsfTin.^ of Peace all the world overjand then the King of Glory will dwell w ich Men, and All the KiRgdoroes of the Earth will be his. Who would not defire fuch a Thing, with mcc

Ihi. wjfporihiefl of the Children of Men i,

J. s.

The Authors Preface to this

B o O K E.

A N em undertah nothing from the beginning of his youthj nor in the whole cottrfe of his lime in this vporld^that is more profitable and necejfary for him^ than to learne to knoff himfelfe 5 What he is, out of what ^ from tpbenceiindfer vhatybe is Great ed^and what bis * Of- fice is^ In fmb a feriout Confideration he will prefently jinde^ that he and all the Creatures that art^ ccme all from God : be wiO alfofinde^ among all the Creatttres 5 that he is the m^ji Nj- ble Creature of them all -^ from whence be wiU very well perceive bow Gods intent it towards bim : in that be hath made bim Lfrd over aU the Creatttres of this world, and bath endued bim with ^ Minde, Keafm, and Vnder^anding^above all the refi of the Creatttres f eJpeciaBj "with Speech or Language, fo that be can difiingHijh evety thing that foundetb , jiirreth , msveth, or growetb , and judge of every things vertue, effeQ^ and Ori" ginaS : and that aU is put under bis band, (a that be can bend them, ufe and mannage them according to hit wiO, as pleajetb bim.

2, Mareeutr, God bath given bim higher and greater k^ow ledge than this, in that be can penetrate into the Heart of every things and difcerne what E£enee, vertue and property it bath^ both in the Creatures, in Earth, Stones, Trees, Hearbs, in aU moveable and immovesble things ; alfo in the Starres and £/e- ments^fo that he knoweth what fuhji ance and vertue they have, and that in tbdrvertm^ all naturaU Jenfibility, ^vegetation, ^ nnthiplicaiion^ and life, doth confifi.

a 3« Above

'Duty, em- ployfflcnc or bufinefle if*

^Or,(ea(e.

^Growing. ** Propagation orencreafe. :

BOr, Quall- ficacion or manner of Life,

PREFACE.

g. Above aUihU^ G id bath given him the Hnderfisnding

and perception to k»ow Gid hii Crtatouf v ^hat and ahmce

A4in Uy hvtv he t.< , and tvhere hi if,, and out of what he pro-

*0r, Bcin^ ce)ded,:or rpjj creaftd Y and how- he is the Imige j ^fuhjiance^

♦inheritance ^ prepriety , andchllde of the Etenull uncreated and infinite

or p.ofleflion^ 5^^ ; ^^^ ^^ .^jp /,^, ^ cn'ated out of the ftljiance of Godwin xvhich

God hath hk otvn fubflaice and prnpriity^ in whom he liz>etb

and gove'neth with hit Spirit^ by which God manageth hit ovvi

jporkj and toveth him dearely at hit own Heart andftthfiance :

for whoft fak^e he created this worid^with all the Creatures that

• are therein y which f>r the rmfl pjrt, without the Reafon and

Government of Man , cottld not live infacb a g Condition [^ as

they doej^ ,

4. Ibe Divine Wifdome itfdfe fiandeth in fitch a high Con- Jideration^ and hath neithernHmber nor end', and therein it the Love of God towards Manknoxvne,in that Man hpowetb what bis Creator is : and what he would have him doe and leave un- done ; and it is the mo jl profitable thing for Mtn in this world^ that he canjearch for^ and feekjtfter j for hurein he learneth is know himjelfe^ what matter andfubfiance he is of ^ alfo fr&m whence his under (iandina [ cogitations perceptibility'^ and fen- •> Eflencc or fibility is jiirred, and how he is created ou^ofthe ^ Subjiance of Being. God, and as a Mother bringnh forth a Childe mt of her own

fubjiancejandnoHrijheih it therewith^and leavetb ali her Goods to it for its own, and ma^th it thepofeffour of them : f> doth God alfo with Mofi, his Childey he hath created him, andprt- ferved hint^andmade him heire to aU his EternaD Goods . In -and by this ConfideratioH the Vivine knomledge buddeth and groW" etb in Man^ and the Love towards GodyOS of a Childe to its Pa- rentjyfo that Man hveth Gad his Father ^ for that he knoweth that be is his Father ^ in whom he livethyisyand hath his beings, who nourifheth bim^ prefervetb him^ and prgvideth for him j for thtts faith Chriji our Broihery ( who is begotten of the Father, to be a Saviour^andfent into ^bis world.) This is the Eternall Life, that they know thee to be the onely true God, aod whonithou hiftfent JefusChrift. 5. ^!?»'

PRE F AC E.

5. Now fa'iKg vpet ow [ch^s k^oxv^ that rve^ are createdout cfGods ovpnfnh^ancey and made hU InugCiJuhfiance andpecw liar Inheritance 5 it is therefore equaU that weejhould live in 9- hedience to him ^and follow him^ feeing he leadtth uf as a Father doth his ChiUren, And veee have alfo his Promife , that ifvpte follow him^ wee pall obtaine the light of the Eiernall Life: without fnch aConjiderationas ihifj wee are altogethtr blinde, and have no \nowledge of God ; but we run on^as dumb Seafij, and wee look^upon oarfelvst and upon Gods Creation as Heifers

lookupon a ' mw Voere made to thdr StaQs, andfet our felves 'Which being againji God and hit wiUy and fb live in oppofition, and enmity^ ft °h^*k^ to the perdition of body andfoule^ and of Gods Noble Creatures : j^ ^^^ ^^g j, vpeefall into this terrible and abominable Dark^effe. becattfe wee fj-aid to goc veill not learrie to know our felves ^ nhat tree are, of what ^fub- into thcirowu fiance, what wee fhall be, whether tvee are Ettrnall, or whether Lodging, wee are wholy tranfitory, as the bcdy is : or whether alfo wee mu(i , P''.'^*"^** give an account of our 1 matters and dythgs^feetng wee are made Lords of all Creatures, and of thewhole Creation, and have all this in our power to manage,

6. Even as veefee, k/iow, and fnde undeniably ^ that God will require an account of all our Doings, kow wee have k^ept houfewith his '^wor\s, and that jvhen wee fall from him and ^ Or^ Crca- hii CommandementSi he willptinifh ttf terribly, of which wee ^io".

have fearefull Examples 3 from the beginning of the world, and

among the jewes. Heathens, and Chriflians, ejfecially the Ex~

ample of the Floodj and in Sodome and Gomorrha ; alfo in Pha-

raorij andtheChildnn oflCmel in the Wilderneffe, and evfr

'ftiice till this ^very 'Time : Therefore it is indeed mp^ necefj'ary

that wee learnt Vfifdome, and learne to know our felves, how great

vice and wick^dnejfe we carry about tfS, hoff horrible Wo]v^S are

among^ Uf^ which f rive ^gainjlOod and his will, ,. .,;

' ,• ^'l.'TorWefe.isj^ohe that can exoufe himfelfi, andpUad izr

norance,^decauJi ibe will of vodtsput int(t,_ and.fp/tttentn mr

Jldindjyfoihat' wee veiy t»ell know what wee fhoulddoe : and

all the Creature/ beafewitfiejje agairijl m : Moreover jweg have

^ ■ """■ a 2 Codf

«A^ii^. our e- vlll & corrupt nature & will which is in- clined CO all

PREFACE.

Oodt LitOf and Commandemenu , fo that .ihere is no exmfe^ but omlyour droopjie lazie negligence and cardejmjfe^arid fo tvcc are found to be float h full unprofitable frvantj in the Lords Vineyard.

8. Laflj^ it ii in ihe highejl meafu^-e mofi needful! for Uf ts iearne to know our fives ^ bee jufc the Dcvill dt»dkth ivith us in thin tpWld^ 'ivha is both Gods E'Tiemj and ours^and daily mif- kideih tts^ a?id entrappeth us^ at he hath done from the begin- nings that t&ee might fait arvaj from our God^ and Father^ that fo he might enlarge his Kingdome^ and bereave us of oar Eter^ nail Salvation : as it is writttn j He gi>€th about as a roaring Lyon, and fetketh whom lie tray devour.

9. Seeivg therefore tvee are in/uco horrible danger in thU world J that vpee are environed xvith enemies on every Jide, and have a very tmfafe Pilgrimage or Journey to walk^^ and above all^ vpee cany our tvorji Enemy within im^ which weeourfilves hide^ and dejire not to Iearne to know it^ though ° it be the mofi horrible Gueji of ally which cajietbtts beadlsttg into the Anger of God', yea it felfe is the vtry Anger of God ^ which throwetb w into the Eternall Eire of Wrath i into the Eternall unquen- chable torment : therefore it is mofi needfullfor us to karne to kno» this Enemy ^ what he is^wbo he is, aniwhtme he is^ how be'comith into tts^ and what in us is his proper own ; alfo what right the Vevill hath to ttr^ and what accede of entrance into uty how he is allyed with our own Enemy that dwelktb in us^ how they favour and helpe one another^ bow both of them e»z Gads Enemies i and continually lay wait for ws to tmtrther ut^ and bring its to perdition,

10. Further y wee mufi confider the great Kea/ons why it is verynecefarj to leaimeto know our jelvei ^ heeauje wee fie and kpotp that wee mufi die andprifbfor om own Enemies faifi^ which is Gods Enemy and our s^ whidf dmelkth in us^andis tht very halfe of Man : and tf he grow fi prong in «/, that beget the upptrhand^ and be ^predonunant^ then he throvpeth ws inta ^iA^Jfi toaliVevills^ todMhbtri mtb thm Eternalljs

PREFACE.

m an Etermtll unquenchable pi'me and tormeHt , imo m Etzr- nail Vjrkneffe^ into a loatbjvmz houfe, md into an EtemallfoT' getting of all Good, yea into Gods contmding will, vphtre oht God and all the Cnatnres an out Enemies for cvkK,

ll« Wet have )et ^eater Reafons, to Uarne to knew our plves^becaufe wee are in Good and Evill^atid have the promifi of Etemall Life,thjt(fftvee overcome our oven Enemy and the De- vilt) tpee fhall be the children ofGodjOnd live in his Kingdsme^ rrith and in hiiftiamong his k ly Angels, in SrerKalljoy,? bright- P Clarity. nejfe^ Glory ^ and vpil fire, in meeknejje, and favour with him^ rviihoit any touch of Evilly Jnd vpiihotti any ^&tr ledge ofit^ in Gjd Eternally .Befidts,rpe ha7^ the Promife,that if wet overcome andburie our Emmy in the Earth, wee fhall rife againe at the Lifi Day in a new Bady, vdoich pall be without eiill andpaim^ and live veith God in perfeByoy, lovelineffe, andblijfe,

1 2. Alfo 'vee hnoxtf and apprehend , that rvee have in m a Reajonable Smle, *] which is in Gods Love^ and is Immortall: "J Or, wh'nii and that if it he not van^ifhed by its adverfary, btttfigbteth God hath a at a jpirituall Champien againft its Enemy , God mil ajjiji it ^^ "** xvitb bis holy Spirit, and rvill enlighten and make it potperfull^ and able to overcome all its Enemies^ be tviil fight for it, and at the Overcoming of the evill^tifiU Glorifie it as a faith full Cham- pion^ ani Crorvne it with the ' hrigbtefl Crowne of Heaven, ^^* Myreftt

13. Now feeing Mankftoweth that betfjuch a twofold Man^ in the ^ Capacity of Good and Evill, and that they a'n b^th his ^ O^i Potcnti- own^and that he himjelfe is that Onely Man which is bothgotd a^'7 ©^ being and evilly and that hejhall have the reward of either oftbem^ goodorevill,. and to which oftbem be inclineth in this life , to that bisfbuk gotth when be dieth : and that befbaU arije at the Lafi Vay in power J in his Labtm [ and Works ] which he exercijed btert^ Mnd live therein Eternally^ and alfo be Glorified therein : and tbtitfiall be hie Etemallfoode and ^fubfi^tnct : therefore it is t Source or very necejfary for bint to learne to know bimfelfe, bow it is vmb fuftenance. bkiti and whence the impulfion to Goed and to Evill eometby andipbat indetd tb%Good and EviBmtirly are in bknfilfe^ and

Wfbenet

pofiiion.

* Corpus o( body or natu- wll fabftancc.

ff^i^.-through & from Gods wrath & lovCit E Imaging, fofhionirg, framing.

» In briefe or in fuiT.me.

PR E F A C E.

whence thej arepirred, and t»h at properly is the OriglnaBofaS the Good^and of all the E7jiL\from tvhence^andbj what [means^ Evilt M come to be in the Dez/i///, and in Adm^ and in all Crea- tures : feeing the VevVdvpas a hoU Angel^ and Man alfoCrea- ttd Goody and that alfo fuch ^untotvardneffe U found to be in all Creaiweiy biting^ teiring^ worrying^ and hurting one ano' thery andfiich Enmity , jirtfe^ and httred in all Creatures : and that every " thing ii fa at oddes rvith it ft If e^ as wee fee it to be not onely in the Living Creatures^ but alfo in the Starres^ Ele- ments^ Earth J Stsnes^ MettaUs^ in Wood^ Leaves^ and Graffs there is a Pnyfoa and Malignity in aB things : and it is found that it rmtfl be (o^ or elfe there would he no life mr mobility ^ nor would thae be any cokttr or vertue , neither thicknejj} nor thinntffe^nor any perceptibility orfenjzbility^ but aB would be as Nothing.

14. In this high Conjideration it is found that all is through and from y God Himfelje^and that it is his own fubpance which is himfelff, and he hath created it cut ofhimfdft ; and that the Evill belongeth to the "^forming and mobility , and the Good to the Love^ and the auferefevere or contra^) willj belongeth to the joy\fofar as the Creature U in the Light ofGo^,fofarthe wrath- full and contrary willmaketh the ^ifi^g Eterndl Joy^ hut if the Light of God be extinguiped^ it mak^th the rjfngpainfuU tor- ment and i he HeUiJh Fire.

15. T^hat it may be under fiood how all this is J. will dcfcrihe the Three Diviae Principles, that therein all may be declared^ What God is^ what Nature ir^ what the Creatures ar€, ^hjt the Love and Jldeek^e^ '^fQqd is, what Gods defring or willif^ what the wrath ef Gud^ and the ViviH if, and in « conclujion^ what joy andforrow'U : and how all t.^ok <i beginning, anden- dureth Eternally, withthetrue difference between theEternall and tranfitory Creatures : EfpeciaUy of Man , and of hU Joule, what itii,andhowit is an Eternall Creature :andwt)Jt }iea- ven is, wherein God and the H'ly Angels and holy Mm da^ll • and what Hdl is^ wkiuin the Devils dwell,and hew all. things

originally

PREFACE.

(frlginally rvere created, and had their heeing. Lijum^ie^ rvoat the ^ Ejfence of all E£eKcej if. '

1 5. Seeing the Love bf God bath favoured n^^zvith this kuorpltdge, I will fit it djpoue in IVriting for a Memoriall or rtmimbrance tj myfelfe. hecaufe rve live in this tvorld in fj great danger betvptcn Heaven and HclJj and mujl continHilly rvrejile vpith the ^ Vevill^i/ perhaps through weaknejj} 1 might fjll iuto the Anger ofGod^ and thirehj the Light ofm) kriotvUdge might hi vpithdrawmfrom mie, that i} may firve mee to recall it to mi- moryiandraijcit up againe',for God willeth that all AlenfhoHld he helped^ and will net the "Death of a finnerjbut that be return^ come to h'im^& live in him Et<rnally:for whofe fake^he hathfuf- fcred hit sfvnHtart^ that is^his Sonne to bscvme Man^xhat we m'-ght cleave to hinty and rife againe in him , anl[^ departing ] from ourfinnes and Enmity^ or contrary willj he new- bsrne in him.

1 7. Therefore there is nothing more profitable to A4an in this vporld^while he dtvelleth in this miferable corrupted honfe effiefb, than to learne to kriow himfdfe : now when he knoweth himjelje aright^ be kpoweth alfo his Creafor, and all the Creatures too : alfo he knoweth hoT» God entendeth towards him , and this knowledge is the moji acceptable andpkafant to me, that ever I foHhd.

1 8. B«i if it (hould happen^that thcfe Writings fhpuld come to be re ad, and perhaps the Sadumitijh world^^ the fatted [wine thereof may light upon them, and roote in my Garden ofPleafure^ who cannot know or underjiand any thing, but t0fcorne,fcan- d-alisce, reproach, and^Cavillin a prond haughty way, andfi doe know neither themfehes, nor GqU^ much leffe his children : I entend not mj writing for them, but I fljut and l)cl^ up my Bookwith aflrnng Boult or Barre, from fitch Ideots and wildc Heifers of the Vevill, who lye over head and eares in the Devils mwthefing Denne, and knaw not themfelves, they doe the fame which their ^ Teacher the Dcvilldoth, and remaine children of ihefvire Anger of God: But J will heere write plainly avd

clearly

''Reclng^ofall Beeings or fubltincc of all fubftances : not the pare Deity, as ^ri- flot/chMh fijp- pofed*, but ihe Eternall Na« tare Gods love and Wfjth.

ftions cr pra- difes of the' Devijlin the Anger of Go:.

<5 0r,,dirpute ; alwaves argu- ing witiho::-: looking after the Salvation of their Iculs.

«0-,Schod!e^ raa^cr.

PREFACE.

clearlj enough for the children of God 5 the vcorld an'd the VeviU may roare and rage till they come into the Abyffe 5 for their Houre-Glajp isfet up^ tvhen every one jhall reape tvhat he bath foTPin : and the Hellifb Fire mil fling many fufficiently for his prcud fpitefull and defpijing haughtineffe^ tvhicb he had no be" iiefe of while he was heere in this life.

I p. Befidei,! cannot well negleHufetthis dotvne in tvri^ ting, becaufe God mil require an acconnt of every ones Gifts ^ hofP they have empkyed them : for be mil demand the Talent which be hath hefiorped^ with the encreafe or ufe^ and give it t» him that bath gained much ^ but feeing I can doe no more in i/, I commit it to bis will, andfo gne on ta write according to my knowledge.

20. As to the Children ofGod^ the^fhall perceive and cemm f A S 1 that P^^^^^^ *^^ ^) writing what if if ^ for it bath a very convinc- can be opened ^"^ Tejiimony, it may be proved by all the Creatures, yea in all by no Acade- things, efpecially in Man, who is an Image and Similitude of mick, or Uni- God : but it continueth hidden and obfcure to the Children of ?Vi^7ft-"l Malignity or Iniquity, and there is afafi ^Seaie before it ; and ic*^rnin'»'^buc *'*^^**?J^ *^^ VeviU dif relifh the fmell and favour , and raifeM t>y earncftre- forme from the Eafi to the North : )et there will then in the pentance,faft- wraihfullor Crabbed four e Tree, grow a Lilly with aroote as ingjwatching, /^y^j^ at the Tree fpreadeth with its branches , and bring its

kin^'"nS' P»f''»<^fn'^^ ''"''' i»*o Paradife:

inSthe*fuf- ^^ there is afWonderfullTime coming : but becaufe it be-

fcrings of le- ginneth in the § Night, there are many that fhall not fee it,

fusChriftby by reafon of their fleepe and great dmnb^nrieffe : yet the Sunne

the Holy will pine to the ^ Children at Midnight. Thtu I commit the

^);°^- Reader to the » Meek Love of God, Atneii.

«0r, Great ^ •'

darknefle, or

blindnefle. h Children of SopbiaorO'i- vineWidom. ' Or,Swecte.

THE

The Firfl Chapter.

of the Firft Prind^U^ of the Dhine ^ Ejjence. ^ ,^"^«

Eing we are now to fpeak of God , what he is, and where he is, we muft fay, that God himfelfe is the Effence of all Effences i for all is Generated or borne. Created and proceeded from hira, and all things take their firft beginning out of God : as the Scripture witnefleth, dying iTbrougb him, and in

bim are all things. AJfo, the Heaven and the Heaven

of Heavens are not able to contain him : alfo, Haven is my Throne, and the Earth is myfootjltate : and in Our Father is mentioned, tbm is the iQifgdome and the PoTver ; underftand All Power.

2. But that there is yet this difference[]to be obferved,3that Evill, neither is, nor is called God i this is underftood in the firft Principle, where it is the Earneft fountaine of the Wrathfulneffe, according to which, God calleth himfelfe an Angry, WrathfuU, and Zealous God : .; for the Originall of Life and of all Mobilities confiftech in the wrath- -' fiilneffe: yet if the {^tartneffe 3 be kindled with the Light of God,

it is then no more tartneffe, but the fevere wrathfulnefle is changed into Great Joy.

3. Now when God was to Create the world and all things therein, he had no other * Matter to make it of, but his own '' Seeing, out of himfelfe. But now, God is a Spirit that is incomprehenfible, which hath neither beginning nor end, and his Greatneife and Depth is All : yet a Spirit doth noming but afcend, flow, move, and continually generate it felfe : andinitfelfe hath chiefly a threefold manner of tormein its Generating or Birth, w\. Bitternefl'e, harfhnefle, and 'heate,and thefe three manner of forms are neither of them the firft, fecond, nor third j for all thefe three arc but one , and each of them ^Generateth the fecond and third. For between •Hatfhnefle and Bitternefie Fire is Generated : and the wrath of th« Fire is the bitrer- nefle or fting it felfe, and the harfhnefle is the ftock or father of both thefe, and yet is generated of them both^ for a Spirit is like a will, fence , [_ or thought ] which rifeth up> and in its rifing beholdeth, l^perfedeth, and generateth it felfe.

4. Now this cannot be exprefled or defcribed, nor brought to the underftanding by the Tongue of Man : for God hath no beginning : but I will fet it down foas if he had a beginning, that it might be un- derftood what is in the firft Principle > whereby the difference be- tween the fiift and fecond Principle may be underftood, and what God or Spirit is. Indeed there is no difference in God, onely when i c

B is

or

* Or materials f Materia. ^ Ejfcnce »r {ubfiteice.

' Orfcorcbiag.

^ Begettetby biareth, or bringeth forth. « 4^ringtncyy orattraciing, ilnfe£ieih, imprcgnateth, or m^xethfeid in It felfe.

\t

2 Of the fir fi Principle, Cbap.i,

is enquired from whence evill and good proceed *, it Is to be known, what is the firft and originall founraine of Anger , andalfo of Love, fince they both proceed from one & the fame original,out of one mo- ther,and are one thing; thus we muft fpeak after a creaturely manner, asif iccookabeginningjthatit might be brought to be underftood.

$. For itcannot be faid that Fire,bitfernefle, or harfhneffe is in God, much leffe that aire,water,or earth are in him *, onely it is plain that all things have proceeded out of that {_ Originall 3 s neither can it be faid, that Death, Hell-fire,or forrowfulnefie is in God, but it is known that thefe things have come out of thatj^Originall^.For God hath made no Devill out of himfelfe,but Angels to live in Joy,to their comfort and rejoycing: yet it is feene that Devils came to be, and that they became Gods enemines -, therefore the fource or fountaine of the Caufe muft be fought, vi\. what is the Prima Materia, or firft Matter of Evill, and that in the Originalneff? of God as well as in the Creatures 5 for it is all but one onely thing in the Originalneffe : All £ Being orJUb- is out of God, made out of his £ Effence , according to the Trinitie, fiance. as he is one in Effence and Threefold in Perfons.

6. Behold, there are efpecially three things in the Originalnefle, out of which all things are, both fpirit and life, motion and compre-

h if/hereln the henfibilitie j viz. ^ Sulphury ■ JHercuriui, and ■* Sal •, but you will fay kindling con- ^^^^ t^eit are in Nature, and not in God : which indeed is fo jbuc ^[{s. Nature hath its ground in God, according to the firft Principle of the

"^Ihe Spirit ff Father, for God callcth himfelf alfo an Angry Zealous God : which a fubHance. ^s not fo to be underftood, that God is angry in Tiimfclfe ', but in the ^ Sakybody^or Spirit of the {_ Creation or 3 Creature which kindleth it felfe i and Jiibjiantiality, ^^^^ G°<^ bumeth in the firft Principle therein, and the Spirit of the [_ Creation or ] Creature fuffereth paine and not God.

7. Now to fpeak in a Creaturely way. Sulphur^ MercuritiSy and Sal, are underftood to be thus. S uL \s the Soule or the Spirit that is rifen up, or in a fimilitude, ^ it is '] God : PHuR is the Prima Materia^ or firft Matter, out of which the Spirit is generated, but e-

^AnrlmMcv Hc^cially thel Harfhneffe : Mercuriu^ hath a fourfold forme in ic •r attra^ '"^'^^' Harfhneffe, bitterneffe, fire, and water : Sal is the childe that is "''^' generated from thefe foure, and is harfh, eager, and a caufe of the comprehenfibility. *^Obfcyve or 8. "^Underftand aright now what I declare to you : Harfhneflej ePHjfdcr,. bitterneffe, and fire, are in the Originalneffe, in the firft Principle :

the water- fource is generated therein: and God is not called God according to the firft Principle, but according to that he is called, wrathfulneffe, angrineffe, the earneft [fevere or tart "} fource , from which Evill, and alf© the woefull, tormenting, trembling, and burn- ing, hath its Originall. _ . 9 This is as was mentioned befbre •, the harfhneffe is th« Primii

Materia,

chap.

of the Divine Efjence,

j^/^fcWtf, or firft matter, which is ftrong , and very eagerly andear- neftly attraftive, that is Sd : the bitternelTe is " in the ftrong atcra- ding: forthefpirit fharpenethic felfe in the ftrong attrafting, fo that it becometh wholly aking, [anxious or vexed.]] For example, in man* when he is enraged, how his fpiritattradeth it felfe, which ma- keth him bitter [or foure,] and trembling •, and if it be not fuddenly withftood and quenched,we fee that the fire of anger kindleth in him fo, that he burneth in malice, and then prcfently a " fubftance or whole eifencejcometh to be in the fpirit and minde, to be revenged.

lo Which is a fimilitude of that which is in the originall of the ge- nerating of Nature : yet it muft be fet down more intelligibly [and plainly.] Mark what Af c/-f«r*«5 is, it is harlhueffe, bitrerneffe, fire, and brimfl:one- water, the moft horrible p Elfence j yet you muft un- derftand hereby no Afa«rk, matter, or comprehenfible thing i but all no other then fpirit, and the fource of the originall nature. HarfhnelVe is the firft: effence, which attrafterh it felfi but it being a hard cold vertue or power,the fpirit is altogether prickly [ftinging] andfharp. Nowthefting and fharpneffe cannot endure attrafting, but moveth and refifteth [or oppofeth,] and is a contrary will , an enemy to the harflinefle,and from that ^ ftirring cometh the firft mo- bility .which is the third form. Thus the harftineOe continually artra- deth harder and harder>and fo it becometh hard and tart [ftrong or fierce,! ^o that the vertue or power is as hard as the hardeft ftone,. which the bittterneffe,[that is,the harlhneffes own fting, or prickle] cannot endure : and then there is great anguifh in ir,like the horrible brimftone fpiriti and the fting of the bittemeffe : which rubbeth it fcif fo hard, that in the arguifh th«€ cometh to be a twinkling flafli, which flieth up terribly,and breaketh the ' harfhnefle: but it finding no reft , and being fo continually generated from beneath, it is as a turning wheele,which turneth anxioully and terribly with the twink- ling tlafh ^furioufly, and ■ fo the flafh is changed into a pricking [flinging] fire : which yet is no burning fire , but like the fire in a fton^.

n But being there is no reft there, and that the turning wheel runneth as faft as a fwift thought, for the prickle driveth it fo faft i the prickle kindleth it felfe fo much, that the flafti (which is genera- ted between the aftringency and bittemeffe ) becometh horribly fiery ,and flieth up like a horrible fire>fr0m whence the whole Materix or matter is terrified,and fallerh back, as dead, or ovcrcome,and doth not attrad: fo ' ftrongly to it felfe any more, but each yeeldech it felfe to go out one from another, and fo it becometh thinne i for the fire- flafh is now predominantj& the Mattria^ox matter which was fo very: harfh [aftringent or attrafting] in the originalnefl'e, is now feeble, and as it were dead, and the fire- flafh henceforth getteth ftrength

B 2 therein,

" Generated.

'> An ejfenthU, redljimaginx' tioa^orpur' pofe.

P Being fub-

fiance f or th'mg.

? 0/*, rigling.

'^ Or,aftritt-

gent atira6iU

»n-

^ Or^ fenfelejly

and madly.

Or.dgcrlj.

of the firfl "Princfpiey Chap.u

therein, for it is its mother : and the bicterneffe goeth forth up in the flalh together with the harfhnefi'e, and kindleth the tiafh, for it is the father of the flafh, or fire, and the turning wheel henceforth ftandeth inthefi.etlafh,and theh^rfhiieilc remaincrh overcome and feeble, which is now the water-fpirit i and the A£?^fy^a , or matter of the harlhneffe, henceforth is like the brimftone fpirir, very thin, raw, a- king, vanquifhcd, and the fting in it is trembling : and it drieth and fliarpneth it felfe in the flafh j and being fo very dry in the flafh, it becometh continually more horrible and ticry, whereby the harfh- neffe or aftringency is ftill more overcome, and the water- fpirit con- tinually greater : and fo it continually refrefheth it felf in the water- fpirit,and continually bringeth more matter to the fire- flafh, whereby M Or^tvood. it is the more kindled j for (in a fimilitude) thati&the"fewellofthe

flafh or fire-fpirit. X O**, coHjider ,2. x Uuaerftand aright the manner of the exiftence of this Mer- feriot>(lyyOb- turini. The word M E R, is firft the n;rong,tart,harfh attraftlon •, for ierve^ or mar^- }„ that word (or fyllable Mer^) expreffed by the tongue , you ^ un- derf\andthatit)arrech[proceeding3 from the harfhnefle, and you * underffand alfoj that the bitter fling or prickle is in it : for the word M E R, is harlh and trembling, and every word [or fyllable]] is formed or framed from its power or vertue, (_and expreffeth] what- foever the power or vertue doth or fuffereth. You trotyl ''' under- ftand that the word (^orfyllabie^CU, is [or fignifieth] tke rubbing or uoquietneffe of the fting or prickle, which maketh that the harfh- Or, b»ylttb. ^^^^ ,5 ^qj gj. p^ace, but y heaveth and rifeth up ; for that fyllable [^thruftetb it felfe orj preffeth forth with the vertue for breath] from the heart, out of the mouth I it is done thus alfo in the ver- tue or power of the Trima Materia^ [or firft matter] in the fpirit* but the fyllable CU having fo ftrong a prefi'ure ftom the heart, and yet is fo prefently fnatched up by the fyllable RI, and . the whole underftanding [fenfe or meaningj is changed into it, this

zOifgmtun* iignifieth and is the bitter prickly wheel in the * generating, which vexeth and whirleth it felf as fwiftly as a thought : the fyllable U S, is [or fignifieth] the fwift fire-flafh, that the M.itena.y or matter, kindleth in the fierce whirling between the harfhneffe and the bitter- neffe in the fwift wheel : where you may very plainly underftand [or obferve] in the word, how the harfhneffe is terrified, and how the power or vertue, in the word finketh down, orfalleth back again upon the he3rt,and becometh very feeble and thin : yet the fting or prickle with the whirling wheel, continueth in the flafh, and goeth forth through the teeth out of the mouth ■■, where rhen the fpirit fiffethjlike fire a kindling, and returning back again, ftrengtheneth it felf in the word.

13.^ Thcfe four forms arc in the originalneflc of nature, and from

thence

Chap. 2. of the Divine Ejfence.

thence the mobility doth exift, as alfo the life in the feed, and in all the creatures hath its originall from thence : and there is no compre- henfibility in the originalnelTe,but fuch a vertue or power and fpirit : for it is a poyfonous or venem(fas,hoftile or enimicitious * thing : and

a Be'mgf tf-

naiay.

c Or, or, ,

it muft be fo,orelfe there would be no mobility, but all [would be fe^ceorfab ii] nothing, and the fource of wrath or anger is the firft ^ originall of ff^fice. Nature. b ominal-

14 Yetherel do not altogether Qmean or] underftandthe Mer- curiusj^Mercury or Quickfilver] which is in the third Principle 'of this created world,which the Apothecaries ufe, (although that hath the fame vertue or power, and is of the fame effence) but I fpeak [of that^inthefirftPrinciple, viz. of theoriginalneffeof the effence of allefferices, ofGod, andoftheeternall beginningleffe nature, from whence the nature of this world is generated. Akhoughin the origi- nalncffeofbothofthemthcreisnofeparation •, but onely the out- ward and third Principle, the fydereall and elementary Kingdome, [Region 01 Dominion] is generated out of the firft Principle by the Word and Spirit ©f God out of the eternall Father, out of the holy Heaven.

CHAP. II.

Of the jirfl and feeond Principle^ what God and the "Divine Nature is : wherein isfet down a further defcription of the Sulphur and AfercurtM .

1. "TJ Ecaufe there belongeth a divine light to the knowledge and fjapprehenfion of this', and that without the divine light there is no comprehenfibility at ril of the Divine Effence : there- fore! will a little reprefent- the high hidden fecret in a creaturely rnanner> that thereby the reader may come into the depth : for the Divine Effence cannot be wholly expreffed by the tongue ; thejpi- r<ic«/«/«z'ii<e,(chatis,the fpirit of the foul which looketh into the light ) onely comprehendech it. For every creature feeth and under ftandech no further nor deeper then its mother is, out of which it is come originally.

2, The foul which hath its originall out of Gods firft Principle, and was breathed from God into Man, * into the third Principle, (that is, into the Sydereall and Elementary ^ birth) that feeth further into the firft Principle of God, out of, in and from the effence and property of which it is proceeded. And this is not marvellous : for it doth but behold it felfe onely in the rifing of its birth ^ and thus it feeth the whole depth of the Father in the firft Principle.

B 5, 3. This

a Of, iff. b Generating^

oftheftarre!,.

c y\t.theho!y

Ghosf.

d Or^worliliig.

e Aflr alitor

fiarry fpirk.

f Oxy hatb.

gThat is y wife in their own tonceltyOndin thnr bimdnejfe th'ml{they fee tvell enough. h n'ell-domgy or ^ourifhingy or bencficid- «c£e.

what god and the 'Divine N'ature is. Chap. 3.

3. This the Devils alfo fee and know •, for they alfo are out of the firft Principle of God> which is the fouiCe of Gods originall nature: they wi(h alfo that they might not fee nor feel it : but it is their own fault, that the fecond Principle is fhu^up to them, which is called, and is,God, one in effence, and threefold in perfonall diftinftion, as Ihall be mentioned hereafter.

4. But the foul of Man, which is enlightned with the holy Spirit - ©f God, (which in the fecond Principle ptoceedeth from the Father and the Sonne in the holy Heaven, that is> in the true divine Nature,

« which is called God ; ) this foul fecth even into the light of God into the fame fecond principle of the holy divine ^ Birth, into the heavenly effence: but the * Sydereall Spirit wherwich the foul is cloa- i thed, and alfo the Elementary (^ Spirit 3 which f ruleth the fource, or fpringing and impulfion of the blood , they fee no further then in- to their mother ,whence they are, and wherein they live.

$. Therefore if Ifhouldfpeak and write that which is pure hea- venly, and altogether of the clear Deity i I ftiould be as dumb to the reader, which hath not the knowledge and the gift (^ to underftand it.] Yet I wi 11 fo write in a Divine and alfo in a creaturely way, that I might ftirre up any one to defire and long after the confideration of the high things : and if any fhall perceive that they cannot do it, that at leaft they might feek and knock in their defire, and pray to God for his holy Spirit, that the door of the fecond Principle might be opened to them ■■, for Chrift biddeth us to pray, feek, and knock, and then it fHall be opened unto us. For he faith, All that you fhall afk the Father in my name, he will give it you: Afk and you fhall receive ', feek, and you fhall. finde j knock, and it fliall be opened unto you.

6. Seeing then that my knowledge hath been received by feeking and knocking j I therefore wrire^t down for-a memoriall that I might occafion a defire in any to feek after them , and thereby my talent might be improved,and not be hidden in the earth. But I have not written this for thofe that are wife aforehand, that know all things, and yet know and comprehend nothing, for they are s full fatisfied

already, and rich j but I have written it for the fimplc, as I am, chat 1 may be refrcfhed with thofe that are like my felfe. •

Further, of the Sulphur ^Mercurittf, and Sal,

7. The word [^or fyllable] S U L, fignifieth and is the foul of a thing', for in the word it is the oyle or light that is generated oiit of the fyllable P H U R *, and it is the beauty or the ^ welfare of a thing, that which is lovely and deareft in it : in a creature it is the light by which the creature feeth [or perceiveth : ~\ and therein Reafon and

the

Chap.*. tvbat^odandthe'DivineN'atureff,

the Senfes confift,ancl ic is the fpiric which is generated out of the PHUR. The word or fy liable PHUR, is the prima materia Qor firft matter,! and containeth in it felf in the third Principle, the i MacrocofmCy from which the Elementary Dominion , or Region, or Eflence is generated : But in the firft Principle it is the effence of the moft inward birth , out of which God generacech or begetteth his Sonne from eternity , and thereout the holy Ghoft proceedeth, underftandoutoftheSUL and out of the PHUR. And in Man alfo it is the light which is generated out of the Sydereall fpirit, in the ^ fecond center of the Microcofme : but in the Spiraculumind fpi- rit of the foul in the the moft inward center, ic is the light of God, which that foul onely hath,which is in the love of God, for ic is onely kindled and blown up from the holy Ghoft.

8. Obferve now the depth of the Divine ' birth : there is no Sul- phur in God, but it is generated from him, and there is fuch a vertue or power in him: For the fyllable PHUR, is [or fignifieth] the moft inward vertue or power of the originall fource or fpring of the anger of the fierce tarcnefle, or of the mobility ,as is mentioned in the firft chapter, and that fyllable P H U R hath a fourfold form, [pro- perty or power! in it, as firft, harfhnefle [or aftringency] and then biccernefl'e, fire and water : the harftineffe is attraftive, and is rough, cold and ftiarp, and makech all hard , hungry, and full of anguifti : and that attrafting is a bitter fting or prickle, very terrible, and the firftfwellingjorboyling upexiftechin the anguiftij yet becaufe it cannot rife higher from its feat, but is thus continually generated from beneath, therefore it falleth into a turning, or wheeling, as fwift as a thought, in great anguilli, and therein it. falleth to be a twinkling flafti,asifafteel and tiinr, or ftone, were ftrongly ftruck together,and rubbed one againft another.

9, For the harftineffe is as hard as a ftone [or flint! ^nd the bit- terneffe rufheth and ragech, like a "'breaking wheel, which break- eth the harftineffe, and ftirrerh up the fire, fo that all falleth to be a terrible "crack of fire, and flieth upj and the harftinelfe or aftrin- gency breaketh in pieces, whereby the dark tartneffe is terrified,and finketh back, and becometh as ic were feeble or weak, or as if it were killed and dead,and runneth out, becometh thin, and yecldech it felf to be overcome : But when the ftrong flafti of fire ° ftiineth back a- again upon or into the carcneffe,and is mingled therein , and fi.ideth the harftineffe fo thin and overcome,then it is much more cerrified;for it is as if water were thrown upon the fire,whicli makech a crack : yet when the crack or terror is thus made in the overcome harftineffe, thereby it gectech another fource [condition oc property,! and a PcrackjOr noife of great joy, proceedeth out of the wrathful! fierce- neffe, and rifeth up in the fierce ftrength, as a kindled light : for the

crack

i Or,grea£

tvorld.

k Oty fecond ground of the UtLle world.

hOv,ofthe eternal^ divine fvorl(ir:p.

mAstheTvbeel i:i A frelocli fi'iifcsfire by titrnmg round. n RtimblmgyOr thunder-dap. o Or.reflccletb

p or,f^ ff^.

s

q or, fiUed. r Ox i lovely.

{Dominm^ or jurifdiSion

t O--, fprltt^- ingfubfiance.

* The Dlv'me tvcrlafttng gates or doors, by Tvhicb rve hail e entrance J9 the Deity.

u Oxyloving favour.

X U'kb^orfor.

' what ged and the Divine iSTature is. Chap.i.

crack in the twinkling of an eye becometh whire,clear,&light jfor thus the kindling of the ]ight,cometh in that very moment,as foon as the light (that is the new crack of the fire) is infefted or ^ impregnated with the harrhne(Te,the tartneffe,or aftringency kindleth,ahd fkreek- ech, or is affrighted by the great light that cometh into it in the twinkling of an eye, as if it did awake from death, and becometh fofc or "^ meek, lively and joyfull, it prefently iofech its dark, rough, hjrfh, and cold vertue,and leapech or fpringeth up for joy, and rejoyceth in the light : and its fting or prickle, which is the bitternelie , that tri- umpheth in the turning wheel for great joy.

10. Here obferve, the fhreek or crack of the fire is kindled in the anguifli in the brimftone fpirit,and then the fkreek fliethup trium- phantly j and the aking or anxious harfhncffe, or brimftone-fpirit, is made thin and fweet by the light : for as the light or the flafh be- cometh clearer or brighter from' the crack of the fire in the vanquifh- ed harfli tartneffe,and lofeth its wrathful fierce '^ property ,fo the tart- neffe lofeth its authority by the infeftion or mixture of the light, and is made thin or tranfparent and fweet by the white light : For in the originall the har(hnefle,or aftringency was altogether dark, and al<ing with anguifh, by reafon of its hardnefle and attraftmg j but nov ic is wholly lightjand thereupon it lofeth its own quality, or property ,and out of the wrathfull harfhneffe there cometh to be an' elTence, that isfharp,and the light maketh the fharpneflc altogether fweet.

The * gates of god,

11. Behold now, when the bitterneffe, or the bitter fting \_ot prickle, ] (which in the originall was fo very bitter , raging and tear- ing,when it took its originall in the harfhneife) attaineth this clear light,and tafteth now the f.veetnefle in the harliinelTe, which is its mother,and then it is fo joyfull,and cannot rife or fwell fo any more, but it trembleth and rejoyceth in its mother that bare it, and tri* umphethlikea joyfull wheel in the birth. Andin this triumph the birth attaineth the fifth form, and then the fifth fource fpringeth up, vix. the " friendly love, and fo when the bitter fpirit tafteth the fweet water, it rejoyceth in its mother (^the foure tart harfhneffe] ' and fo refrefheth and ftrengtheneth it felfe therein, and maketh its mother ftirriiig " in great joy; where then there fpringeth up in the Sweet- water-fpirit,a very fweet pleafant fource or fountain: for the Fire- fpiric (which is the root of the light which was a ftrong [fierce rum- bling fkreek,crack,or] terrour in the beginning) that now rifeth up very lcvely,pleafantly and joyfully.

12. And here is nothing but the klffe of love, and wooing, and here the Bridegroorae embracech his beloved Bride : and is no o-

thcrwife

Cbap.!^ ff'hat God and the Divine Nature is, 9

therwife then when the pleafing life is born or generated in the foiirc tart, or harfti death •, and the birth of life is thus in a creature : for from this yftirring, moving, or wheeling of the bitterneffe in the y OuYtgglivg eflenceof the harfh aftringent tartnefle of the Water- fpirit, the bitthattatneththefiKth^form, viz. the found or noife of the nioti- Z Propeny, on. And this fixth form, is rightly called Mercurius •, for ittaketh vertucy or itsform,vercue, and beginning, in the aking or anxious h^vfhne^e, forvcr. by the raging of the birternefle} for in the riling it taketh the vertue of its morher(that iS)the • effence of the fweet harfhnefle)along with a Thefabfiavce it, and bringech it into the fire-flafh, from whence the light kindleth: that fprmgctb And here the triall [pt experience^ beginnech,one vertue beholding or buddeth out the other, in the fire-flafh, one [_vertue] feeleth the other by the ri- of the tartticjfe iing up, by the ftirring they one hear another , in the eflence they one raft another j and by the pleafant , lovely [^fource, fpring, or j fountain, they one fmell another, from whence th& fweetnefie of the light fpringeth up out of the eflence of the fweet and harfh fpirit, which from henceforth is the water-fpirit : and out of thefe fix forms now in the birth, or generating, cometh a fixfold felf-fubfifting ef- fence, which is infeparable j where they one continually generate a- nother, and the one is not without the other, nor can be, and with- out this birth or fubfl:ance, there could be nothing : for the fix forms have each of them now the elTences of all their fixfold vertue in it, and it is as it were one onely thing, and no more : onely each form hath its own condition.

15 For obferve it, although now in the harfhnefle there bebit- ternelfe, fire, found, water, and that out of the fpringing vein of the water there floweth love (or oyle from whence the light arifeth and fhineth: yet the " harfhnefle retaineth its firft property, and the bit- {, Or,a/2ria- terneflTe its property, thefire its property,the found or the ftirring its geijt attracll- property, and the overcoming the firft harfh or tart anguifh, (viz. q^, theretmning down back again,) or the water-fpirit, its property, and the fpringing fountain, the pleafant love, which is kindled by the light, in the tart or foure bitternefle,(which now is the fweet [^fource or] fpringing. vein of water,) its property: and yet this is no fepa- rable elTence, parted afunder, but all one whole eflfence or fubftance in one another : and each form or birrh taketh its own form, vertue. Working and fpringing up from all the forms; and the whole birth now retaineth chiefly but thefe foure forms in its generating or bringing forth : viz. the rifing up, the falling down,and then through the turning fof thewhee!einthefoure,harfh3 tartelfence, the put- ting forth on this fide, and on that fide ', on both fides like a Crofle ; or, as I may fo fay, the going forth from the point, j^or center] to- wards the Eaft, the Weft, the North and the, South : For from the ftirring, moving, and afcending of the bitterncfle in the fire-flafh,

C there

ro Of the EternaS N'ature, Chap.^,.

there ex-ftecha croffe birrh. For the fire gceth forth upward, the water downward,and the ellences of the harfhneffe fidewayes.

CHAP. III.

* Begetting, Of the endkffe and numberkjje manifold engmdring^ \_ * gerw

bitching, bear- nting] or birtb of the eternal] Nature,

i»gybringi;g

^T^'ht^'"' ^^* ^^^" of the great Depth.

Ri

pagation-

Eader, underftand [and confider] my writings aright, we have no power or ability to fpeak of the birth of God [or the 'blrthof the DcityJ for it never had any beginning from all eternity : bat we have power to fpeak of God our Farher,what he is, a NdtJvity, and how he is> and how the eteroall * geniture is. birtb, or gene- 2 And though it is not very good for us to know the auftere, ear- ratj^^ or neft [ftrong, fierce, fevere"] and originall birth, into the knowledge, tvori^iag. feeling and comprehenfibility of which our firft parents hath brought

b Mixcure-y us,through the '' infeftion [inftigation] and deceit of the Devil j yec fojfoningyVt- we have very great need of this knowledge, that thereby we may vomngyor learn to know the Devill, who dwelleth in -the moft ftrong [fevere tem^urir/:. or cruell] birth of all: and [that we may learn to know] our own c Or, roufed enemy Sdf, which our firft parents ' awakened and purchafcd for us, up, which we carry within us,and which we our felves now are.

5. Andalthoughlwritenow, asifthere were a beginning in the

eternall Birth, yet it is not fo : but the eternall Nature thus bcget-

teth [or generateth] it felf without beginning •, my writings muft be

underftood in a creaturely manner ,as the birth of man is, who is a fi-

militade of God : although it be )^ fo in the eternall Being [eflcncc

or fubftance] yet that is both without beginning and without end :

and my writing is onely to this end, that Man might learn to know

what he is, what he was in the beginning, how he was a very glorious

eternall holy man, that fhculd never have known the Gate of the

d Or, tempta- ftrong [or auftere] birch in the eternity, if he had not fuffered him-

titn. felf to luft after it through the <• infeftion of the Dfivill, and had not

e yi"^. the eaten of that « fruit which was forbidden him ; whereby he became

fruit of I be fuch a naked and vain man in a btftiall form, and loft the heavenly

Atjieremz' girmentof th£ divine power,andlivech no. v in the kingdomeof the.

triXyUrgem- Devill in the ^infefted Si/«if>f, and feeJech upon the infefted food.

tri:^. Therefore it is necelTiry for us to learn to know our felves what we

f Or, poyfo- are, and how we might be redeemed from the anguifhing auftere

nqusvertHi. birth, ^nd be regenerated or born anew, and live in the new

Man,

Cbap^j.' Of the St em all Nature,

Man, C which Is like the firfl: Man before the fall, ) in Clirift our s Re- generator.

4. For though I fhould fpeakor write never fo much of the F«!7, and alfo of the Regeneration in Chrift •, and did not come to the root and ground, what the fall was, and by what it was we come to perifh, and what that property is w hich God abhorreth, and how that was cffefted, contrary to the comnsand and will of Gcd : What fhould I undcrftand of the thing ? juft nothing! and then how fliouldlfhun or avoyd that which I have no knowledge of : or how fliould I endea- vour to con:e to the New birch, and give my felfe up into it, if I knew not how, wherein, nor wherewith to doe it

5. It is very true, the world is full of Books, and Sermons of the Fall, and of the New birth- But inmoft part of the Books of the ^ Divines, there is nothing but theHiftory that fuch athing hath been done, and that we fhould be regenerated in Chrifi: , but what doe I onderftand from hence ? nothing : but onely the Hiftor}-, that fuch a thing hath been done, and done againe, and ought to be done.

6. Our^Divines fet themfelves hand and foot with might and main, with their utmoft endeavotir, by perfecution and reproach, againft this \_ and fay ] that men muft not \_ dare to 3 fearch«Ko the deep Groands,what God is,men muft not fcarch nor curioufly pry into the Deity : but if 1 fhould fpeak plainly what this trick of theirs is ? it is the dung and filth where.vich they cover and hide the Devill, and cloake the injefted malice and wickedneffe of the Devill in Man, fo that neither the Devill, nor the anger of God, nor the ' Evill Beaft in Man, ^ CAXi be difcerned.

7. And this is the very reafon, becaufe the Devill fmelleth the mat- ter, and therefore he hindereth it , that his kingdome might not be revealed, but that he might continue to be the Great Prince \_ of the world ftill ~\ : for otherwifcjif his kingdome were knowne, men might flie from him ; where is it more needfuU for him to oppofe, than on that part where his Enemy may break in ? He therefore covereth the

• hearts, minds, thoughts, and fenfes of the Divines, he leadeth them into covetoufneire>pride, and wantonnefle, fo that they ftand amazed with feare and horror at the Light of God, and therefore they fhut ic up, for they are naked, nay they grutch the fight to thofe that fee it ; this is rightly called the fervice and worfhip of the Devill.

8. But the time is coming, when the Aurora or Day-fpring will break forth, and then the Beaft that evill childe [ or childe of perdi- tion ] fhall ftand forth naked and in great fhame, for the judgement of the Whore of the Great Beaft goech on ; therefore awake and flie away ye children of God, that you bring not the Mark of the Great Evill Beaft upon your forehead with you, before the cleirc Light ; Of eife you will have great fhame and conJfufion of face therewith :

C 2 It

If

iirho hr'mgetb Vi forth out of the wrath tat 0 the Love of God.

^ Thco'.ogte,

' Or, Evill

TVtU^

^Bia remaint bidden and undifcdvered.

12

'Or, under' ftaiid^andcon' Gder it aright. "1 Or, Budding property,

" Ox^Springmg property.

Of the Eternaii Nature, Ghap.3.

ft is now high time to awake from fleepe, for the Bridegroom maketh himfelfe ready to fetch home his bride, and hecometh with a cleere fhining Light -, they th.t fhall have oyle in their Lampe, their Lamps fhall be kindled, and they fhall be Guefts : but thofe that fhall have no oyle, their Lamps Ihall continue dark, and they fhall fleep ftill, and retaine the marks of the Beaft till the Sun rife,and then they fhall be horribly affrighted,and ftand in eternall fhame : for the judgement Ihall be executed •, the children of God fhall obferve it, but thofe that fleep fhall fleep till day.

Fuftier of the Birth,

p. The Birth of the Eternall Nature , is like the [ thoughts or ] fenfesinMan, as when a f thought or ] fenfe is generated by forae- what,and afterwards propagatcth it fe't into infinite manyLthoughts] or as a roote of a Tree generateth a f\cck and many buds and bran- ches, as alfo many roots,buds,and branches from one roote,and all of them from that one firft roote.jThcrcfore obferve what is mentioned before : whereas nature confiftOT of fix formes [_ or properties ] : fo every forrt1% generateth againe a forme out ef it felre of the fame quality and condition of it felfe, and this forme now hath the quality and condition of all the formes in it felfe.

lo. But 'obferve it well : the firft of the fix formes generateth but one'" fource like it felfe,after thefimilitude of its own fountaine- Spirit, and not like the firft Mother the harfhneffe, but as one twig or branch in a Tree , putterh forth another fprout out of it felfe. For in every fountaine- Spirit, there is but one centre wherein the fire fource or fountaine arifeth , and the light arifeth out of the flafh of the fire, and the firft fix-fold forme is in the "fource or foan- "taine.

I r. But mark the depth, in a fimilitude which I fet down thus j the harfh-fpring in the Originall, is the Mother out of which the o- ther five Springs are generated, vii{^ Birternelle,fire, love, found,and water- Now thefe are members of this Birth [of their Mother '] and without them there Would be nothing but an anguifhing dark vale l^or vacHumT] where there could be no mobility, nor any light or life : But now the life is borne in her by the kindling of the light, and then fhee rejoyceth in her own property, and laboureth in her ownetart, foure quality to generate againe, and in her own quality there rifefh a life againe, and a centre openeth it felfe againe, and the life cometh to be generated againe out of her in a fix fold forme,'yec not in any fuch anguifh as at the beginning, but in great joy.

12. For the Spring of the great angttilh, which was in the begin- ning before the light, in the [x.mt~\ harfhneffe, from which the bitter

- fting

Chap. 5 , of the Eternall Nature,

fting or prickle is generated ; that is now in the fweet fountaine of the love in the light, changed from thd water-fpirit, and from bitter- nefle or pricklineffe is now become the fouutaine or fpring of the joy in the light. Thus now henceforth the fire-flafh is the father of the lightj and the light fhineth in him, and is now the onely caafc of the moving Birth, and of the birth of the love 3 that which in the be- ginning was the " aking fourcc, is now S u L, or the oyle of the love- ly pleafant fountain^, which prefleth through all the fountaines, fo that from hence the light is kindled.

13. And the found or noife, in the turning wheele, is now the de- clarer, or pronouncer in all the fountaines, that the beloved childe is borne; tor it cometh with its found before all Doores, and in all Ef- fences ■, fo that in its awakening,a]l the vertues or powers areftirring, and fee, fee!f, have fmell, and rafte pne another in the light, for the whole Birth nourifherh it fe'fe in jrs firlt mother, i'/\. the p hari"h ef- fence ■, bein.<^ now i ecome fo thin Ldr puie~l'meek, fweet, and full of

'joy, and fo the whole birch ftandethjn vei^ great )oy,love,meekneire, and humility, and is nothing eife than a ^leere pleafing tafte, a de- lighting fight, a fweet finell, a ravilhing fount to the hearing, afofc touch, beyond that which any tongue can utter or exprelle, how ftiould there not be joy and love, where,in the very midft of death the Eternall Life is generated, and ^ here there is nofeare of any end, nor can be ?

14. Thus in the harfhnefle there is a new birth againetunderftand, where the tart IToure aftringency j is predominant in the Birth, and where the lire is not kindled according to the bitter fting or piickle, or from the beginning of the anguifh : But the rifing [_ or exulting ] Joy, is now the Centre and kindling of the light, and the tartnefie j^or aftringency^ hath now s in its own quality the S LI L, Oj'Ie, and Light of the Father ! Therefore now rhe Birth out of the Twig or Branch of the firft tree is qualiiied altogether according to the ' harfh fountaine : aod rhe fire therein i? a tart (^or foure 1 fire, and thebit- ternefle, a tart bitternefle : ard the found a tart found : and the love a tart love, but all in meere perfe^ion, and in a totally glorious love and joy.

15. And thus alfo the firft bitter fting or prickIe,or the firft bitter- nefle ( after the Light is kindled, and that the firft Birth ftandeth in pcrfeftion) gcnerateth againe out of its own quality an ^effence, wherein there is a Centre, vhere alio a new fountaine or fonrce fpringcth up in a new fire or life, having the condition and property ofallthequalities-andyet the bittern-^lTe in this new fprout is chiefcft among all the qualities : fo that there is a bitter bitternetle, a bitter tartneffe, a bitter water- fpirir , a bitter found, ^bitter fire, a bitter love, yet all pcrfedly in the t rifing up of Great Joy.

16. And

'3

° Or, Lalie tf Torment.

POr, Soure,

tart fprbigir.g fubJiantiaUtj.

^ Or, for.

^ Or , tarty foure foun- taine.

^Tmg or branch.

*^Or, exulting l^ tat Joy.

J - of the St email Nature. Chap.5 i^

\S. Andthefiregenerattthnowalfoafire, sccording to the pro- perty of every quality, in the tart fpirit it is tart i in the bitter, bit- ter •, in the love, it is a very hearty yearning.klndling of the love, a ■ totall, fervent, or burning kindling, and caufeth very vehemeut de- u Oo lifi' fires 5 in the found, it is a very fhrill tanging ° fire , wherein all things

arevery clearly and properly diftinguifhed , and where the found in all qualities tellethorexpreffeth,as it were with_ the lips, or tongue, whatfoever i: in all the fountain fpirits, what joy, vertue, or power, effence* fubftance, or property, [^they have^ and in the water it is a very drying fire.

17. The propagation of the Love ismoft efpecially to beobfer- ved, forit isthelovelieft, pieafanteft, and fweetcft fountain of all, when the love generateth again a whole birth, with all the fountains » Orytvdl- of che original efilncei out of it felf,fo that the love in all the 'fpring- Jpring. ing veins in that new birth be predominant and chi^efe, fo that a cen-

ter arifeth therein, then the firft effence, viz. the Tartnefle, is wholly defirous or longing, wholly fwect, wholly light, and giveth it felf forth to be food to all che qualities, with a hearty afteaion towards them all, as a loving mother hath towards her children-, and here the Bitternefl'e maybe rightly called Joy j for it is the rifing or mjving Qthereof:^ what joy there is here, there is no other fimilitude of it, than when a man is fuddenly and unexpeftedly delivered out of the pain and torment of hell, and put into the light of the Divine

Joy-

i8. So alfo the found, wh«ft the Love Is predominant, it bringeth moft joyfuU tidings, or newcs into all the forms of the Birth, as alfo the fire in the love, that kindlech the lo>fc rightly in all the Fountain- rpirits,as is mentioned above j and the Love kindleth Love in its ef- fence. When the Love is predominant in Love, it is the fweeteft, raeekeft^liumbleft, lovingeft fountain of all that fpringeth in all the fountains : and it confirraeth and fixeth the heavenly birth, fo that it is a holy divine Effence or Subftance.

ip. YoQ muft alfo mark the form of the Water-fpirit, when that generateth its like, fo that ic is. predominant in its regeneration or fecond birth , and that a center be awakened in it , (which It felf in its own effence doth not awaken, but the other fountain- fpirits do it therein) it Qthe Water-fpiritJ is ftill and quiet as a meek mother, , . , and furt'erech the other to fow their feed into it, and to awaken the T Or, begmxitb Q^^xtti in ic, fo that the fire rifeth up, from whence the life y is mo- toprre. ^^^ In this l^form^ the fire is not a hot burning Qfcorching] fire

but cool> milde, foft and fweet : andthebicterneffe is no bitrerneffe but cool, milde, budding, and flowing forth, from whence the form- ing [or figuring and beauteous fhape 3 in the heavenly glory pro- <:eedeth, and is a moft beautifull fubftance j for the found alfo in thi ^

birth,

chap. 4 • Of the trm Sternall Venture, 15

)irth, floweth forth raoft pleafantly and harmonioufly, all as it were palpably or feelingly ', or in a fimilicude, as a word thac cbmeth to be an effence, or a comprehenfible fubftance. For in this regeneration thac is brought to paffe in the water-fpirit, (that is, in the true mo- ther of the regeneration of all the fountain fpirits) ail is as it were comprehenfible or fubftantiall : although no comprehenfibility muft be aaderftood here, but fpirit.

C H A P. IV. Of the * true eternal! Nature, that iV, oftbe numberUp, and * On right* cndlejfe f generating oftbe Birth oftbe eternal Effence^vcbich | Begetting^ tr is the Evince of all Ejfences j out of which nere generated, propagati6a. , horn^and at length createdtihia Worlii^n>iththe Starves and Elements , and all vphatfoever moveth^ fiirreib, or livetb therein.

The open gate of the great *Depth,

I. TLlEre I muft encounter with the proad and feeming wife con- J^ceitcd, who doth but grope in the dark, and knoweth or un- derftandeth nothing of the Spirit of God, and muft comfort both him and alfo the defirous longing Reader who Idveth God, and muft (hew them a little doore to the Heavenly Eflencc i and fhew them in what manner they fhould underftand thefe writings, before I come to the chapter itfelf.

2. I know very well, and my fpirit and minde fheweth me as much, that many will be offended at the fimplicity and meannelfe of theAnthour, for offeiing to write of fuch high things j and many will think, C^ith themfelves) he hath no authority to do it, and that he doth very finfully in it, and runneth clean contrary to God and his will, in prefumhig,bcingbutaman, togoeabouc to fpeak and fay what God is.

3. For it is lamentable, that fince the fall of Adam, we fhould be- fo continually cheated and befooled by the Devill, to think that wc

are not the children of God, nor of his * effence. He continually g Subfiaxce, putteth the monftrous fhape or form into our thoughts, as he did in- oroff-lbring. to our mother Ez/f, which Ihe gazed too much upon,and by her re- prefenting it in her imagination, fhe became a childeof this world, wholly naked and vain, and void of underftanding : And fo he doth to us alfo continually ftill j he would bring us into another I-

mage,

l6

b DcfiruSii' cfi or perdition

^ OtiCarrkd about him. «• n^ity reafofff orslfiU.

« Prefervati' on^or propaga.- tios.

f Prefervati- on^or prote^i-

071.

% Hvgen'itus. *> Bcpotten. or borfiyOr ticiigbtfarth.

Of the true Eternall Nature, Ghap.4;

raage,ashedid£^'f,th.ll: we might be afhamed to appeare in the prefenceorthe Light and power of God, as /Idsm and Eve were, when they hid themfelvesbehinde the trees, (that is, behinde the monftroiis fhape or fonnj when the Lord appeared in the centre of the birdi of their lives, and faid. Where art thou ^^ ;» ? And he fiaid, I am naked, and am afraid-, which was nothing elfe, but that his beliefe Qor faith] and knowledge of the holy God, was put out : for he beheld the monftrous fhape which he had made to himfelfe by his Vmaginarion and luft, by tlic Devils Qnftigation] reprefentation, and falfe perfwading, to eat cf the third^PrincipIe wherein b cor- ruption was.

4. And now when he faw and knew by that which God had told him, that he fhould die arid perifh, if he did eat of the knowledge of good and evill : it made him continually imagine that he was now no more the child of God, and that he was not created out of Gods own cflence or fubftance, out of the firft Principle : he conceived that he was now but a meere child of this world, when he beheld his corruptibility , and alfo the monftrous image which he ' was in , and that the ParadificalH underftanding, delight and joy was departed from him, fo that his fpirit and perfeftion was driven out of Pjra- dife, (that is, out of the fecond Principle of God, where the Lighc or the Heart of God is generated from eternity to eternity, and where the holy Ghc^ proceedeth^ironi the Father and the Sonne) and that he now lived no more meerly by the word of God, but did eat and drink^ viz,, the ' birth of his life henceforward confifted in the third Principle, that is, in the LRegion, Kingdome, or dominion of the Starres and Elements, and he muft now eat ofthevertue and fruit tnereof, and live thereby : and thereupon he then fiippbfed> that he was part recovery, and that the noble image o{ God was deftroyed. And befide, the Devill alfo continually reprefented his corruptibility and mortality to him, and himfclte could fee nothing elfe, being he was gone out of paradife, that is, out of the incorruptible holy ^ ge- niture (^or operation] of Godj wherein he was Gods holy image and childe,in which God created him to continue therein for ever. And if the mercifull love of God had not appeared to him again in the cen- ter of the birth of his life,and comforted him^ he would have thought thit he were wholly departed, or quite feparared from the eternal! Divine birth,and that he were no more in God, nor God any more in him, and chat he were no more of Gods eltence.

5 But the favourable love, (that is, the « onely begotten Sonne of God, or that I may fctiit down fo that it may be underftood,the love« ly fountain where the light of God is ^ generated,) fprung up,& grew again in Adatn in the center of the birth of his life in the.fifth form of his birtli , y.'htith'j Adam perceived that he was not broken oft from

the

Chapij. Of the true SUrnall Nature,

the Divine root, but that he was ftill the childe of Gocl,and repented him ofhisfirfteviiiluft : and thereupon the Lord (hewed him the treader upon the Serpent, who fhould deftroy his monftrous birth i and fo he fhould from che monftrous birth be regenerated anew, in the fhape, form, power and vertue of the treader upon the Serpent, and be brought wich power again into Paradife, into the holy birth, and eat of the » Word of the Lord af ain, aud live ecernally,in fpire of all the * gaces of the wrathful neiJcjwheiein the Devil liveth; concern- ing which there (hall be further mention marie in its due place.

6. But raarkand coiifider this well, d<a£ Reader, and let not your fimplicity deceive you , the Auihour is no: greater than othcis, he knoweth no more, neither hath he any greater authority than other children of God. Do but look upon yoar felf, why have you earthly thoughts of your felf ? why will you be m.ocked by the Devill, and be fooled by the world, \_ fo as to be led co thiiik^ that you are but a kinde of Figure like God , and not generated or begotten of God?

7. Your monflrons form or ftiape indeed is not God, nor of his elTence, or rubftance,but the hidden man , ^ which is the foul, ' is the proper elTence of God, forafmuch as the love in the light of God, is fprung up in your own centre, out ofwhich the holy Ghoft procee- deth, wherein the fecond Principle of God confifteth : How then fhould you not have power and authority to fpeak of God, who is your Father, of whofe eflence you are? Behold, is not the world Gods, and the light of God being in you, it muft needs be alfo yours, as it Js- written , T/;£ Father kub f^vtn all things to the SonnCy and the Sonne hith^ivra all to you. The Father is the eternall power, or ver- tue, and the Sonne is the heart and light continuing eternally in the Father, and you continue in the Father and the Sonne. And now being the holy Ghoft proceedeth from the Father and the Sonne^and that the eternall power or vertue of the Father is in you, and that the eternall light of the Sonne ftiineth in you , why will you be fooled ? Know you not what Pau/ faid ? That our convcrfation U m heavcn/rem whence ive expcSi our S<ivwur Jcfus C^rifl , who will bring us out of this monftrous Image, or Birth (in the corruption of the third prin- ciple of this world,in the "^Paradificall birth to eat the word of the Lord.

8. Why will you be fooled by Antichrift ; by his lawes [precepts]] and pratings ? Where will you feek God ? In the deep above the ftarres ? You wiJl not be able to finde him tliere. Seek him in your heart " in the centre of the birth of your life;ar.d there you (lull finde himjas our father Adam and mother Eve did.

9. ¥or khy/rkten, Tou muji be boin aiteryiJirough the tvatcr and the Spirit fOr el/eyouJbzU)iot/eetf.>ei[/ngdom2 of God. This birth muft

D be

^rerbumDo- iri, Cr^ power.

mint

^ . irhich the fotdii. \ Or, out of Gods orvn ef- fcnce or fub- fiance, (a a childe is the fathers own fubslance.

*" Or, paradji' cdl fufitnance,

" Or, /« the gound or fcuf/djtisn of the beginning and fufra-nlng

of 7711^ S life.

1 8 Of the true Eternall Nature, Ghap.4;

be done within you : the heart,or the Sonne of God muft arife in the birth of your life •, and then the Saviour Chrift is your faithfirfi Shep- herd,and you are in him,and he in you,and all that He and his Father hathjis yours,and none fliall pluck you out of his hands •, and as the Sonne (viz. the heart of the Father) is one Qwith the Father,3fo alfo thy new man is one in the Father and the Sonne,one vertue or powers one light,one life,one eternall Paradifc,one eternall heavenly «» binh, o OtyCnduring one^ather,Sonne,and holy Ghoft,and thou his childe. fub^mce. 10. Doth not^be Sonne fee plainly what the Father doth in his

houfe ? and now if the Sonne learn to do the fame thereby , what difpleafure will the Father have towards his Sonne for it ? Nay, will not the Father be well pleafed that his Sonne is fo apt Qand for- ward to learn ? 3 Then vthy Ihould the heavenly Father be fo dif- pleafed with his children in this worlds which depend upon him, and enquire after him ? which would fain learn to know him, fain labour in his works,and do his will ? Doth not the Regenerator bid , us come to him, and whofoever cometh to him^ he will not rejeft ?

p Ct.'iyfhhihnd why fhould any P refift the fpirit of Prophefie, which is Gods ? Look thtfpirit of the upon Chrifts Apoftles, did any other teach them than God, who was mAnifffteaion in them.and they in him ?

of the hidden h, O dear children of God in Ghrift, flye away from Antlchrift,

things of God. who hath fet up himfelfe over all the coafts oi the earth, and who fet-

eth a painted image before you,as the Serpent did before our mother

qQj. Yeprcfen- -^^^j^nd ^painteth your own image of God [^as if it were J farre oft

tetb *to you. ^'^^^ ^^'^ • ^^^ confider what is written, The word is near tbec^yea Ik

thy heart andUpi. And God himfelf is the word which is in thy heart

and lips.

12. But Antichrift hath neverfoughtany thing elfe but his own pleafure in the third principle , and to fultill it in the houfe of flefh : and therefore he hath detained people wiiii lawesof his own in- venting, which are neither grounded in Nature, nor in the Para- dife of God, neither are they to be found in the centre of the birth of life.

13. Dear children, confider, how mightily and powerfully, with wonders, mirac)es,and works, the Spirit of God went forth in word and deed in the times of the Apcftles, and after, till Antichrift, and the fpirit of felf prif^e, wich his invented lawes and Aftrall wifdome brake forth, and fet himfelf up by that worldly and flefhly arm [_ or by the authority of the worldly Magiftrate] meerly for his own plea-

, f fure and honour fake, where the moft precious words of Chrift (who gave no lawes to man, but the law of Nature and the law of Love, ; which is his own heart) muft be a cloak for him, viz. for Anti- chrift , who is a Prince in the third Principle : what he ordains muft be as the voyce ca Mofes out of the Bulh : and fo the man of

Pride

Cbap.i* Of the true EternAll Naturel ip

Pride makes as if himfelfe had ' Divine power upon Earth,afld know- * Divine , ar eth not in his blindneffe the Holy Ghoft will not be '"tied (_ ©r bound A^ojioUcaU i up to their Cannons and Humane Inventions]. Authorities or

* 14. But if any would attainefalvation, he muft be borne againe, JusDivinum. through the Water in the * Centre of the Birth of Life, which fpring- ^Or, blhded eth up in the Centre in the light of God : for which end God the Fa- and mociied by ther hath by his Sonne commanded Baptifroc, that fo wee might have them. a Law, and a remarkable figne of Remembrance, fignifying how a tm the ground "childevoydofunderftanding receiveth an Outward figne, and the whire the Inward Man the power and the New Birth in the centre of the Birth graine ofMn- of Life •, and that there arifcth the confirmation , which the light of fiard-feedts God brought into Adamy when the light ot God the Father, in the forone and centre of the fift forme of the birth of the Life of Adam brake forth fpr'mgeth up. or fprung up. Thus it is both in the Baptifme of an Infant or childe, u Or, infant. and alfo in the repenting Convert that in Chrift returneth againe to the Father.

- 1$. The laftSupperof Chrift with his Difciples, is juft fuch ano- ther Covenant as the (jPaedobaptifme or ] Baptifme of Infants. That which is done to the Infant in Baptifraejthat is done alfo to the poore finner which avfakeneth from the fleepeof Antichrift, andcometh to the Father, in, and through Chrift j as fhall be handled in its place.

\6. I have therefore been defirous to warneyou , and tell you be- forehand, thac you rauft not looke upon flefh and bloud in ihefe high things, nor upon the worldly wifdome of the Univerfities, or high Schoolcs : but that you fhou'd confider, that this wifdome is planted and fown by Go-^ himfeKe in the fiift, and laft^ and in all Men : and you necid ov.ely to retur'-ewith the Prodigall loft Sonne to the Fa- thefjand then be will rlcith you with a new Garment,and put a feale- ring npon the hand of your tninde : and in this Garment onely you have power to fpeak of the * Birth of God. " Or, Dlvm

17. BtJt if you have nor gotten this Garment on, and will prattle Birth, and taike much of God, then you are a thicfe and a murderer, and you enter not into the Sheepfold of Chrift by the Doore, but you climbe over into the Sheepfold with Antichrift and the Robbers, and you will doe nothing but murder and fteale, fceke your owne reputation, efteeme, and pleafure, and are farrc from the kingdome of God : your Univeifitie-Learning, and Arts, will availe you nothing : it is your poyfon that you are promoted by the favour of Man to fit in great Authority and Place, for you fit upon the ftoole of Peftilence : you are but a reeere fervant or minifter of the Antichrift *, but if you * be new borne, and taught by the Holy Ghoft, then your place or of- fice is very pleafing and acceptable to God, and your ftieep will hcare your voyce, andyouftiall feed them and bring them to the chiefe

D 2 Shep-

20

' Or,&«^e«»>i;.

^Indtffolubk. « Aftrdl.ftar- ry^ or m-y fpiritofman,

^ n'ealfe^ fee biff tmpty , and dry.

'' Or iA](ing propertitu f Or, ff-'oriae in contifutrM ge- nerating : as the breath gO' etb in and out continually for the prc/crviag oflife.

f Or, Strong. ^ Or exercife its thonghts andpurpofcs in refgnation.

Of the true Eternail Nature, Chap.4.

Shepherd: God will require this atypurhaads, therefore take heed what you teach and fpeak of God without the knowledge of his Spi- rit, that you be not found to be a lyar.

Now htre foUoxvetk the Chapter*

18. The Eternal! 'Generating is a notbegVnning Birth, and it hath neither number nor end, and its depth is bottomlelfe, and the band oflife '' uncorruptible : The * Sydereall and Elementary Spirit cannot difcerne it, much lefie comprehend it : it onely feeieth it, and fecth a glimpfe of it in the minde : which \_ minde ] is the chariot of the foule, upon which it rideth in the firft Principle in its owr feate in the Fathers Eternail Generating [_ or Begetting] : for its own fub- ftance is altogether ^ crude,without a body, and yet it hath the foime of the body in its own fpirituall forme , underftand according to the Image : which foule, if it be regenerated in the lighr of God, it feeth in the light of God the Father ( which light is his Glance, Luftre, or Sonne, ) in the Eternail Birth, wherein it liveth and remaineth eter- nally.

ip. Underftand and confider it aright O Man : God the Father made Man : the beginning of whofe body is out of thel^one jEiemcnt, or Roote of the foare Elements from whence they proceed, which (^one Element] is the fift Efl'ence, [^ or Qyinteflence ] hidden under the foure Elements, from whence the dark Chaos {_ mift, cloud, or ddijft ] had its beeing, before thje times of the Earth : whofe oiiginall isthefpringofWater, and out of which this world with the Sfarres and Elements, as alfo the Heaven of the third Principle,was createdr

20. But the foule was breathed into man, mccrely out of theori" ginall Birth of the Father by the moving Spirit ( underl\and,the Holy Ghoft which goech forth from the Father out of the light of the Fa-. ther). Which orlginall Birth, is before the Light of Life, which is in ■ the foure * Angijilhes,, out of which the light of God is kindled, wherein is theorigipallof the Name of God : and therefore the fouJcu is Gods own Effence or fubftance.

21. And if it elevate it felfe back into the Anguifhof the foure formes of the Origrnail, and will horribly f breath forth out of pride in the Originall of the Fire, knowing it felfe [^ fhall ] fo (^ become ] powerfuU j it fo beconieth a Devill: For the Devils alfo with their Legions, had this Originall, and they out of pride would live in the 5 fierce wrath of the fire, and fo they periflied> and remained Der vils.

22. Yet if the foule elevate its '^Imagination forward into the lighten meeknefic and cpmelineffe or humility, and doth not ( as Lu- cifer did ) ufc the ftrong power of its ike, .incJts qualification [ or

breathing ]

i

Chap.4» ^f ^^^ ^''''^ Sternall ^^ture,

breathingl then it will be fed by the ' Word of the Lord,and getteth vertue, power, life, and ftrength, in the ' Word of the Lord, which is the heart of God ', and its owne Original) ftrong [ fierce wrathful! 3 fource of the Birch of the Eternali iife,becometh Paradificall,exceed- ing pleafant, friendly, humble, and fweet, wherein the '^rejoycing and the fountaine of the Eternali ' Songs of Pr aifcr fpringeth up : and in this Imagination it is an Angel and a childe of God, and it behold- eth the Eternali Generating of the"" indiffoluble Band ; and thereof It hath abilitie to fpeak (for it is its own EiVence or fucftance ) but Tit is ^ not \_ able to fpeak ] of the infinite gefierating, for that hath neither beginning nor end.

22. Butifitundertakethtofpeakof the unmeafurablc fpace [^ or infioice Geniture 3 then it becomech full of lyes, and is troubled and confounded: foritbelyech the unmeafurabk ©city, asAncichrift doth, which will have the Deity to be o.teiy above the ftarry Heaven, that thereby hi mfelfe may remaine to be God upon Earch,riding up- on the great Beaft, which yet muft fhortly goe into the originall lake of Brimftone, into the " Kingdome of King Lucifer j for the time is come that the Beaft fhall fae revealed and fpewed out •, concerning which wee may be well enough undcCiood here by the Children of Hope •, but there is a wall and feale beifore the fervants or minifters of ° Ancichrift, till the wrath be executed upon her whorcdome, and that ftiee have received her full wages, and that the p Crowne of their Dominion which they hi ve worne, be their fhime, and till the eyes of the blinde be opened ; and then fliee will fit as a fcorned whore which every one will adjudge to Damnation.

The very jublime Gate of the Holy Trinity , for the Children of ^od,

24. If you lift up your thoughts and minds, and ride upon the Chariot of the foule, as is before mentioned, and looke upon your felfe» and all creatures, and confider how the Birih of life in you tak- eth its Originall, andchelightof your life, whereby you can behold thefhining oftheSunne ', and alfo looke with your Imagination* without the light of the Sunne, into a huge vaft fpace , to which the eyes of your body cannot reach: and then confider what thecaufe might be that you are more Rationall thin the other Creatures, fee- ing you can fearch wha^ is in every thing ; and confider farther, from whence the'Elements,Fire. and Aire take their Originall, and how the Fire comech to be in the Water, and generateth it felfe in the Wa- ter: and how the light of your body generatcth it felfe in the Wa- ter.

2$. And then if you be borne of Gad, you attaine to what God

and

21

mini.

^ Laughing

for joy.

' Or, Haltlu.

jahs.

ni Note tvhat is pofiihle to be fpol^cn ofy atd whai not.

^ OXyDomlnm

of the anger of God.

° The wbsre oft he Be-ift. ^Oifirnimnt of her ^iffg'. dome.

22

^VvL.Thefirfi

andthethvi

TrhtcipU.

J Or, Mingle tbemfelves.

^ Anmall »r

Beaftiall man.]

Of the trueEternall N'ature, Cbap.4;

and the Eternall Birch is : for you fee, feele, and finde, that all thefc muft yet have a higher roore, from whence they proceed, which is not vifible but hidden : efpecially if you look upon the ftarry Heaven which endureth thus unchangably, therefore you ought to confider from whence it is proceeded, and how it fubfiftcth thus , and is not corrupted, nor rlfeth up above, nor falleth do Jvne beneath, though indeed there is neither above nor beneath there. Now if you confi- der what preferveth all thus, and whence it is : then you finde the Eternall Birth that hath no beginning, and yon finde the Originall of the Eternall Principle, vi\. the eternall indiflbluble Band : and then fecondly, you fee the feparacion \ in that the matcriall world,with the Starres and Elereents,are out of the firft Principle, which containeth the outward and third Principle in it : for you finde in the Elementa- ry Kingdome or Dominion, a caufe in every thing , wherefore it is generateth and moveth as it doth : but you finde not the firft caufe from whence it is fo : there are therefore ■» Two (ever all Principles ; for you finde in the vifible things a corruptibility, and perceive that they muft have a beginning, beaufe they have an end.

2(5. And thirdly, you finde in all things a glorious power and ver- tue, which is the life,growing and fpringing of every thing, and you finde that therein lyeth its beauty and pleafent welfare, from wheoce it ftirreth. Now look upon an hearb or plant, and confider it, what is its life which makesit grow? and youfhall fiude in the Originall, harfhneffc,bitternefle,fire,ard water, and if yoa fhould feparate thefe foure things one from another, and put them together againe, yec you fhall neither fee nor find any growing,but if it were fevered from its own mother that generated it at the beginning, then it remaineth dead 5 much leffe can you bring the pleafant fmell, nor colours in- to it.

^7. Thus you fee that there is an Eternall Roote, which aftbrdeth this i and if you could bring the colours and vegetation or growing into it,yet you could not bring the fmell and vertue into it : and thus you will finde in the Originall of the fmell and of the tafte, there muft be another Principle, which the ftock it felfe is not, for that Princi- ple hath its originall from the light of Nature.

28. Now look upon the humane life a little further, you neither fee,finde,nor apprehend any more by your fight,thau flefli and bloud, wherein you are like other Beafts : fecondly, you finde the Elements of ai re and fire which I worke in you, and that is but an animall or beaftiall life, for every beaft hath the fame in it, from whence pro- ceedcchthe luft to fill them, and to propagate thcmfelvcs, as all plants, hearbs, and grafic) and yec you finde no true underftanding to be in all thefe living creatures *, for although theSrarres orCon- ftellations doe operate in f Man, and afford him the fenfcs, yet they

are

Chap.4> Of tht true Eternal/ Nature,

»J

'Or, t/pona darl^plaee, " Intvard fen' fes or thoughts

^ Or,ThoughtSi or inward fenfis.

tpcr

this que^m.

are onely fuch fenfes as belong to nouridiment and propagation, Jike other Beafts.

29. For the Starres themfelves are fenfleffe, and have no know- ledge or perception, yet their foft operation in the water maketh a feediing, flowing forth, or boyling up one of another , and in the tincture of the blond, they caufe a rifing, feeing, feeling, hearing, and cafliing. Therefore confidcr from whence the tinftore proceedeth, wherein the noble life fpringeth up ? Thai thus becometh fweet from harfhnelfe, bitternefle, and tire, and you Hiall certainly finde no other caufe of it than the light: but whence cometh the light t that it can ftune * in a dark body ? If you fay it cometh from the light of the Sunne, then what fhineth in the night, and enlighteneth your " fen- fes and underftanding fo ? that though your eyes be fhut , you per- ceive and kno«' what you doe ? Here you will fay, the noble minde doth lead you,and it is true. But whence hath the minde its originall ? You will fay, the ^ fenfes make the minde ftirring •, and that is alfo true. But whence come they both ? What is their birth or off" fpring ? Why is i t not fo with the Beafts ?

50. My deare Reader, if you be able, T breake open all, and looke {"Q^'anCt into the pith, yet you (hail not finde it, though you Ihould feek in the ' '^' Deepe, in the Starres, in the Elements, in all living Creatures, in Stones, Plants, Trees, and in Metalls i alfo in Heaven and Earth, you fhall not finde it. Now you will fay , Where then fhall I finde it ? Deare Reader, I cannot fo much as lend you the Key that w'il lead you to it. But I will direft you v/here you fhall finde it •, it lyeth in the third Chapter of the Evangelift; S' John y in thefe words i Ton mufi be borne anenv by water and by the H9iy Ghofl. This Spirit is the Key, when you attaine it, receive it, and goe before the firft Prin- ciple, outof which tlvs world and all Creatures are created, and 6- pen the firft rooce, from which fuch vifibie and fenfible things did fpring

3 1. But you will fay, this is onely God, and he is a fpirit, and hath created all things out of nothing. Tis very true, he is a Spirit, and in our fight he is as nothing : and if wee had not fomc knowledge of him by the Creation, wee fhould know nothing of him at all j and if he himfelfc had not been from all Eternity, there could nothing have ever been.

5^. But what doe you thinke there was before the times of the world, out of which the Earth and Scones proceeded, as alfo the Starres and Elemenrs ? That out of which thefe proceeded was th«. Roote : But whit is the Roote of thefe things ? Looke, what doe you finde in thefe things ? Nothing elfe but fire, bitternefle, and harfh- nefle, [_ or iftringent fourneile j and thefe three are but one thing,, and hence all things are generated. Now this was but a Spirit before

thej

«4 Ofthe ttueStermllN'Atuvel Chap,^;

the times of the world, and yet you cannot finde God in thefe three formes : the pure Deity is a light which is incomprehcufibie, and un- perceivable, alio allmighty and all-powerfoll, where is it then that nren may finde God ?

33. Here open your nobie minde, fceandfcarch further*, feeing Cdd is onely Good, from whence cometh tlie Evill ? And feeing aifo that he alone is ^e life, andthe light, and the holy power, as it is un- deniably true, firom whence cometh the anger of God ? From whence cometh the Devil], andhis [ evill ^ will i alfo HelF-fire, from whence Irath that its Originall ? Seeing there was nothicg before the time of this world, but onely God, who was and is a Spirit, and cbntinneth fo in Eternity : From whence then is the firft Materia, or matter of Evill ? For reafon giveth this judgement, that there muft needs have been in the Spirit of God, a will to generate the fourcc or fountaine of Anger.

34. But now the Scripture faith , The Devill was a haly Angd : and further, it faith : Thou trt not a. God that wUletb tvlU -. and in E-^l(iel: ^sfun as I livc^l vo'iU not the death of a [inner : this is tefti- fied by Gods earrieft fevere punifhing of the Devils, and all finners, that he is not pleafed with death .

3 5. What then moved the Devill to be angry, and evill ? What is the firft matter [ of it 3 in him , feeing he was created out of the Ori- ginall Eternall Spirit ? Or from whence is the Originall of Hell, wherein the Devils fhall remaine for ever, when this world, with the Scarres, and Elements, Earth, and Stones, fhall perifh in the endi.

55. Beloved Reader, Open the eyes of y6iirminde herej and know, that no other f anguifh j fource will fpring up in him f and torment him ^ than his own Equality : for that is his Hell out of which he is created and made : and the light of God is his eterndl fhame, and therefore he is Gods enemy, becaufe he is no more in the light of God.

57. Now you can here produce nothing more, that God fhould ever ufe any matter out of which to create the Devill, for then the Devill might juftifie himfelfe, that he made him evill, or of evill mat- ter : for God created him out of nothing, but meerly out of his owne Effence or Subftance, as well as the other Angels t As it is written j Through himy and in hm, are all things : and his onely is the IQjfgdome^ the Pewert andthe Glory •, and all in him, as the holy Scripture wit- * Or ^accounted neffeth : and if it were not thus, no f.nne would be * imputed to the fime. Devill, nor men, if they were not eternal!, and both in God, and out

of God himfelfe.

§8. For to a Beaft, (which is created out of matter ) no (inne may

be imputed', for its Spirit reacheth not the firft Principle*, biit it

hath its originall in the third Principle in the Elementary and fyde-

■ ■ reall

* Or, worl^wg proper tie.

Chap.4» OftbetraeEtemallNAture. ' a 5

reallkingdome^nthecorrupribilicy.and it reach^thnoc the Deify, as the Devil and the foul of man doth.

g9 And if yoo cannot beleeve this, take the ho!y Scripture before you, which tclleth you, that when man was fallen into finne, God fent him his own heart, life or light, out of himfelf into the fle(h,and opened the gate of the birth of his life, wherein he was united with God, and being broken off in the light CpartJ (yet continued in the originall of the firft Principle) he hath kindled that light, and fo uni- ted himfelf to man again.

40. If the foul of man were not [fprunglout of God the Father out of his firft Principle, but out of another matter , he could not have befl:owed that higheft earneft or pledge of his own heart and light upon him, as himfelf witneffeth » faying, 1 am the light of the vp»rld,aHd the life ef Mm : but he could very well have redeemed or helped him fome other way.

41. But what do you think that he brought to man into the flefh when he came ? Nothing elfe but what Adam and our mother Evt had loft in Paradife : the fame did the treader upon the Serpent bring again to the monftrous birth, and delivered man out of that Elementary ancJSydereallhoufe of flefb, and fet him again in Para- dife : of which I will write at large hereafter.

42 If therefore you will fpeak or think of God, you muft confider that he is all: and you muft look further into the three Principles, wherein you will finde what God is, you will finde what the Wrath, the Deviil, Hell and Sinne are •, alfo, what the Angels, Man and Beafts are, dnd4iow the fepa ration or variation followed, from whence all things have thus proceeded, you will finde the creation of the world.

43. Oncly (Reader) I admonifh you fincerely, if you be not in thei way of the prodigal!, or loft fonne, returning to his father again, that -

you leave my book,and read it nor,it wil do you harm : for the *> great b SiAtm, Prince will not forbear to deceive you j becaufe hefl:andeth naked in ;* this book before the children of God, and is exceedingly afhamed, as | a man that is put to open fhame before all people for his mifdeeds ; ! therefore be warned. And if you love and favour the tender delicate ' flefh ftill, do not read my book : but if you will not take warning, j and a mifchief befall you, I will be guiltlelfc, blame no body but 1 your felf : for I write dewn what I know at prefent, for a memoriall ■ to my felfe ■■> yet God knoweth well what he will do j^with it] which ' in fome meafure is hid from me.

44. Seeing now that we can finde nothing in all Nature, of which we may fay. This is God, or here is God, from whence we might con- clude, that God might be fome ftrange thing ^ and feeing himfelf witnefleth, that his is the kingdome and the power from eternity to

E eternity,

2$ Of the true Eternall Nature, Chap.4^

eternity j and that he calleth himfelf Father (and the Sonne is begoc- ten out of the loyns of his Father,) therefore we rauft fcek for him In priacipio: in the origirall, * in the Principle out of which the world was gene- rated and created in the beginning : and we can fay no otherwife but that the fir ft Principle is God the Father himTelf. 45. Yet there is found in the original 1 the moft horrible and [[fierce or] ftrong birth, viz. the Harlhneite, Bitterneffe, and Fire •, of which we cannot fay, that it is God ; and yet ic is the moft inward firft

* ^yd-lprmg or d fourcc of all, that is in God the Father -, according to which, he cal- pufitam. ]eth himfelf, an Angry, Zealous> [or Jealous] God : and this fource

(as yon finde before in the firft three chapters concerning the origi- nall of the eternall Birth) is the firft Principle, and that is God the Father in his originality, out of which this world hath its begin- ning.

4^. But the Angels and the Devils, as alfo the foul of man, are

* As before^ meerly and purely, « out of the fame Spirit. The Devils and the An- ■^ey/e37. gels, in the time of ^ their bodifying, continued therein: and the

* Their king (oulofman,in the time of the creating of the body, Qis] breathed in made corpore- from the Spirit of God, in the ^ root of the third Principle , and aU^contiRued now continueth therein, in eternity, unfeparably and unmoveably in thejpiritii- in the eternall originall Subftance or Effence of God, and allfubjiance. as little as the pure eternall Birth , and the indiffoluble band

* Or, ons E Ic- of the Father endeth or vanifheth •, fo little alfo will fuch a fpirit have ment* an end.

47. Yet in this Principle there is nothing elfe but the moft hor- rible begetting, the greateft anguifh and hoftile quickning, like a Brimftone-fpirit , and is ever the gate of Hell, and the Abyffe wherein Prince Lucifer (at theextinguifhing of his light) continued', and wherein (viz. in the fame abylTe of Hell) the foul continueth , which is feparaced from the fecond Principle,and whofe light(£which fhioeth] from the heart of God) is extiriguifhed, and for which caufe — alfo,at theendofthis c^me, there will be a feparationor parting a-

» Or, worl^ing funder of the Saints of light from the damned, whofe s fource will be fountain of without the light of God,

their cenditi- 48. Now we have here fhewed you the firft Principle, out of which on as a boylis^ all things take their beginning : and mnft fpeak fo of it, as if Jprmgingtor: there were a place, or a feparable efience , where there is fuch a meat. kinde of fourcc j to ihe end that the firft Principle mi^ht be under-

ftood, fo that the ecerVity, as alfo the anger of God, finne, eternall death, the darkridie, (hich is fo called in refpeft of the extinguilh- *» That is, the mcnt of the light) alio hell-rire,and the Dcvill might be known and poTvcr,glor}'tOr undtrftoodLwhat they are.]

Infireof ihe 49. So 1 will now write of the fecond Principle, of the deare

f.itbir. pure Deity, of the ''heart of God. In the firft Principle (as 1 have

men-

Chapi4* ^/ ^^^ ^^^^ Stern all Naturel

mentioned above) is ' Harfhneffe, Birternefle, and Fire *, and yet they are not three things, but one onely chiog, and chey one generate a- nother : Harfhnefle is the firft Father, which is ftrong, j^fierce or tartj veryfharpandattra^ing toit felfj and that attrafting is the lifting J or priclile> or bittcrnelle,, which the harfhnefl'e caanot en- diM e, and it will not be captivated in death, but riferh and flieth up like a ftroAg fierce fubftance,Jnd yet cannot remove from off its place: And then there is a horrrible anguifh, which findeth no reft : and the birth is like a turning wheel, twitching fo very hard, and breaking or bruifing as it were furioufly, which the harfhneffe cannot endure,but attraftcih continually more and more, harder and harder j as when fteel and a flint are ftruck one againft anorher,from which the twink- ling flafh of fire proceedech ; and when the harfhneffe perceiveth ^ it, t it ftarteth and finketh back,as it were dead and overcome : and fo when the fiafh of fire cometh into its mother,the harfhneffe, and find- eth her thus foft and overcome, then it is much more terrified Qhan the harfhneffe] and becometh in the twinkling of an eye white and clear : And now when the harlh tartneffe attaineth the white clear light in it felf, it is fo very much terrified, that it \_ falleth or 3 fink- eth back as if it were dead and overcome, and expandeth it felf, and becometh very thin and [^pliable or] vanquiftied: For its own fource was dark and hard , and now is become i light and foft j therefore now it is firft rightly become as it were dead,and now is the water-fpirit,

50. Thus the birth getteth an effence that hath fharpneffe from die harfhneffe, and fweetneffe, thinneffe, and expanfion from the light : and now when the flafti of fire cometh into its mother, and findeth her fo fweet, thin and light, "" then it lofeth its own proprie- ty in the qualification,and flieth aloft no more, but continueth in its niother,and lofeth its fiery right \ox propriety] and trembleth and rcjpyccth in its.mother.

1.51. And in this joy, in the water- fpring,£or fource] the pleafant " fource of the ° bottomleffe love rifeth up, and all that rifcth up there, is the fecond Principle : for the whole begetting or generating, falltfh into a glorious love ', for the harfhneffe now loveth the light dearly, becaufe it is fo refrcfhing, chearly and beautifuU : fcr from this pleafant refrefliing it becometh thus fweet, f courteous and hum- ble tor lowly] and tlie bitterneffe now loveth the harftineffe,becaufe it is no more dirk,nor fo ftrongly [eagerly or fiercely ]attradive to ic felfe,but is fweet,milde,pure, and light.

$2. And here beginneth the tafte, whereby one continually [tri- eth, tafteth and] proveth the other,and with great defire mingle one within another, fo that there is nothing but a nneer courteous em- bracing i thus the bitterneffe now rejoyceth in its mother, and

E 2 ftrengtheneth

a/

^ The attrad' ifigy afiringenty fou restart f fmirtnejfc.

k Theflafiof

fire.

t The barjh-

nejfe.

' As when the the rayes of the fun tvhich tur- neth the hard cold ice into thin fluid water.

'^OtyCanviforti no more.

"Oi; fir earn*

° unfearchable,

urtfathomabUy

or ixconceive-

able.

p GcntkyW

frkndlj'

sS

Of the true EtemAlt Nature, Chap.4

r Or, m.

^ Or, inaJl

tVaigs.

ftrengtheneth it felf therein, and for great joyriferhup through al! the ciienccs, and declarcth to the fecond Principle, that the loving 1 3cg3ttcn. childc is ^ born •, to whith then all the eflcnces give heed and rc- joyce at that dear childe : from whence the hearing arifeth, which is the fixth form where the wheel of the birth ftandeth in triumph. And in this great joy the birth cannot contain it felf Qwithin its bounds,^ butexpandethitfelf, flowing forth very joyfully, and every effencc [or fubrtance] generateth now again a centre in the fecond Prin- ciple.

5;^. And there beginneth the unfathomable ^or unfearchablc]

multiplication j for the flowing and fpringing fpirit, that proceed-

; eth from the firft and fecond Principle, confirmeth, fixeth and efta-

, blifheth ail i and in the whole birth it is as a growing or multiplying

' in one will : and the birth attaineth here the feventh form, viz. the

multiplication ^ into an efience of love : and in this form confifteth

Paradife, or theKingdonacofGod,orthe numberlelfe divine birth,

out of one onely eflence, '^inco all eflencc.

54 Although here the tongue of man cannot utter, declare, ex- prelle nor fathomethis great depth, where there is neither number nor end j yet we have power to fpcak thereof as children talk of their father : but to dive into the whole depth,that troubleth us, and di- I fturbech our fouls: for God himfelfknoweth neither beginning nor 1 end in himtelf.

55. And now being to fpcak of the holy Trinity, we muft, , firfl; fay, that there is one God, and he is called the Father and ■ creator of all thingS) who is Almighty, and All in AH, whofe are all things, and in whom and from whom all things proceed, and in whom they remain eternally. And then we fay, that he is three in perfons, and hath from eternity generated his Sonne out of himfelfe, who is his Heart, Light, and Love : and yet they are not two, but one eter- nall efience. And further we fay, as the holy Scripture tclleth us, that there is a holy Ghoft, which proceedcth from the Father and the Sonne,and that there h but one elfence in the Father, Sonne, and ho- ly Ghoft,which is rightly fpo if en.

$6. For behold, the Father is the originall efience of all eflfences : and if now the fecond Principle did not break forth and fpring up i« ^Facuum^ot the birth of the Sonne, then thePither would be a dark * valley .And vatiey of „ thus you fee, that the Sonne (who is the Heart, the Love, the bright- dariitieffe. neflfe and the milde " rejoycing of the Father) [\n whom he is well

" 0)tSutiathig. pleafed] openeth another Principle in his birth, and makcrh the an- gry and wrathful) Father (as I may fay, as to the originality of the firft Principle) reconciled, pleafed, loving, and as I may fay, merci- * Ox y ground, full : and he is another [manner of] perfoh than the Father : for in his ^ centre there is nothing clfe but meer joy, love* and

plcafure :

Chap.4 . ^/ ^^^^ ^^^^ ^ termll Nature^

pleafure : And yet you may fee that the Holy Ghoft proceedeth from the Father and the Sonne,for when the heart or light of God is gene- rated in the Father j then there fpringeth up ( in the kindling of the light in the fift forme ) out of the T Water- fource in the light, a very pleafant fweet fnnelling and fwect tafted Spirit : and this is that Spirit which in the Originall was the bitter fting or prickle in the harfhndfe £ or tartneflc ~\ •, and that maketh now in this Water- fource, many thoufand * Centres without number or end j and all this in the foun- taine of the Water.

$7. Now you may well perceive that the birth of the Sunnc ta- kcth its Originall in the fire •, and attaineth his perfonality and name in the kindling of the foft, w^ite, and cleere light, which is himfelfe, and himfelfe maketh the pleafant fmell, tafte, and fatisfaftion [ov re- conciliation and well- pleafing] in the Father : and is rightly the Fa- daers heart, and another pcrfon : for he openeth and produceth the fccond Principle in the Father •, and his own Eflence is the power or vertue and the light : and therefore his is rightly called the power or vertueof the Father.

$8. But the Holy Ghoft is not*kn9wne in the Originall of the Father before the light j^breake forth^ ; but when the foft fountaine fpringeth up in the light, then he goeth forth as a ftrong allmighty Spirit in great joy, from the pleafant fource of watetjand £from J the highf , and he is the power and vertue of the fource of water, and of the light -, and he maketh now the forming \_ fhaping figuring '] and Images [or fpecies,] and he is the centre in all Elfences •, in which [Centre] the light of life, in the hight of the Sunne, or heart of the Fatker taketh its original!. And the Holy Ghoft is a feverall Perfon, becaufe he proceedeth ( as a living power and vertue ) from the Fa- ther and the Sonne, andconfirmeth the ^ Birth of theTriniry.

59. Now wee pray thus : Onr r.iiher [ which art'} in Heaven^ hal- lorved, (oifandified) be thy T^jme ■■, andiiithcfirft of Gcncjis it is written', God created the Heavet} oi^t of the midjt of the Water : by which is [meant orl onderftood the Heaven of the third Principle : and yet indeed he hath created it out of his own Heaven wherein he dwel- leth. Thus you may eafily finde, that the Birth of the Holy Deity ftandeth in the fource of Water,and the powerfull Spirit is moreover the former, framer, and fafliioner [ or moulder] therein.

60. Thus now rhe Heaven in this forming or framing, and the framing and generating out of it in infinitum, or endlefly, is the Para- dife of God : as the highly worthy Mof(<, writeth : The Spirit of God moved upon the Water, in rhe framing [ forming or falhioning 3 of the world. This is and continueth fo in its Eternity, that the Spirit of God ( in the birth of the Sonne of God) moveth upon the Water •, ior he i? the vertue, or power, and out flowing in the Father, oat of

the-

^9

y OtyWelfprini ofivateri w*h ii the ground ofHumilitjf. * Ccfttra.

Jsr^^:"

* Ac^norpledg- ed or maniftfli M the aire is not ^noTvne or breathed foyth in the orlgmaU of the fire be- fore the light be l^indled.

^ Beget tingy generating^ »r wording, .

30

« Light w At cr.

Of the true Sternall Nature*

Chap.4;

«>0r, centhu- aUoperaiicn.

^ Or, mvwg worl(iHg.

the kindled ' light, [^a] water, out of the water and light of God.

6\. Thus God is one onely undiivided Effence, and yet threefold in perfonall diftinftion, one God, one wiU, one heart, one defire, one pleafure* one beauty, one aimightineflc, one fullncffe of all things, neither beginning nor ending, foriflfhould goe about tofeeketor the beginning or ending of a [ fmall dot point /)*«^««jj or of a per- feft Circle, I fhould niiffe and be confounded.

61. And although I have written here, as ifictooke a beginning ( writing as it were of the beginning \_ and firft fpringing 3 of the fe- cond Principle, and the <• birth of the divine Eflence ) yet youmuft not underftand it as having any beginning : for the eternall birch is thus, Q without beginning or end, j and that in the Originalneffe : but I write to the end that man might learne to know himfelfe, what he is, and what God, Heaven, Angels, Devils, and Hell are » as alfo what the wrath of God and Hell- fire is. For I am permitted to write as far as of the Originalnefle.

6^. Therefore Ochildcof Man, confider what thou art in this time, cfteeme not fo fleightly or poorly of thy felfe,but confider that you remaine in Paradife, and put not out the divine light in you *, orelfeyou muft hereafter remaine in the Originallofthefourceof anger or wrath in the valley of darknelTe 5 and your noble Image out of God, will be turned into a Serpent and Dragon.

64. For you muft know, that as foone as the divine light went out in the Devits,they loft their beauteous forme and Image, and became like Serpents, Dragons, Wormes, and evill Beafts •, as may be feene by Adams Serpent •, and thus it is alfo with the damned foules. For this wee know in the Originall of the firft Principle very well. If you aske how fo j reade this following.

A defcrtption of a VeviU^ hon> he if in hU own proper forme^ and alfo how he was in the Angelicall forme,

6<,. Behold OchildeofMan. All the Angels were created in the firft Principle ; and by the « flowing Spirit were formed, and bodified in a true Angelicall and rpintuall manner, and enlightened from the light of God, that they might encreafe the Paradificall joy, and abide t therein "] eternally : but being they were to abide eternally^ they muft be figured f or formed ~\ out of the indiffoluble Band *, out of the firft Principle, which is an indiffoluble Band : and they ought to looke upon the heart of God, and feed apon the Word of God , and this food would be their holy prefervation, and would make theit I- mage cleere and light j as the heart of God in the beginning of the fecond Principle, enlighteneth the Father,(that is the firft Principlej) and there the Divine Power, Paradife, and kingdome of Heaven, fpringeth up. 66i Thus

Ghap.4- Of the true Sternalll^ature, 31

66. Thus it is with thofe Angels that continued in the kingdome of heaven in the true Paradife, they ftand in the firft Principle in the indiflbluble Band, and their food is the divine Power, and their Ima- gination ( or Imagining ) L in their thoughts and minde ] is the will of the holy Trinity in the Deity : the confirmation {pt eftabliftiing ] oftheir life, will, and doings, is the power of the Holy Ghoft, what- foever that doth in the generating of Paradife, the Angels rejoyce at,

and they fing the ' joyfull fongs of Paradife , concerning the pleafant f Qr HdltlH- faving fruit, and eternall birth: all they doe is an increafing of the ^^/^ heavenly Joy , and a delight and pleafure to the heart of God, a holy ■' fport in Paradife, a Q fatisfying of the defire or ] will of the eternall Father : to this end their God created them, that he might be mani- fcfted, andrejoyce in his Creatures, and the Creatures in him, fo that there might be an eternall fport of love , in the centre of the multi- plying ( or eternall Nature ) in the indilToluble eternall Band.

67. This rfport of love 3 was fpoiled by Lucifer himfeife, (who is fo called, becaufe of theextinguifbmentof his light, and of being caft out of h'S Throne) who was a Prince and King over many Legions, but is become a Devill, and hath lofk his beautifull, \_ faire, bright, j and glorious Image. For he as well as other Angels, was created out of the Eternall Nature, out of the eternall indiflbluble Band, and [hathalfo] ftoodin Paradife, aiio felt and feenethe 8 Birthof the holy Deity, the birth of the fecond Principle, of the heart of God, and xht confirmation of the Holy Ghofi: : his food ftiould have been of the Word of '.he Lord, and therein he fliould have continued an Angel.

68. But he faw that he was a Prince, ftr.nding in the firft Principle, and fo defpifed the birth of the heart of God, and rhe foft and very lovely ^ qu-ilihcation thereof, and meant to be a very potent and ter- rible Lord in the firft Principle, and would qualifie ! or work ") in t\v: ftrengch of the Fire : he delpiftd the meeknelTe of the heart of God : he would not fet his imaginacion therein [_ or his thoughts upon it 3 and therefore he could not be fed from the Word of rhe Lord, and fo his light went out ■, whereupon prefently he became a loath^ome- nelTe in Paradife, and was fpewed out of his princely Thronejwith all his Legions chat Itnck to him j_ or depended on himT

«?9. And row when the heart of God departed from him, the fe- cund Principle was fhut up to hirii,and fo he loft God, the kingdome of heaven, and all Patidificall knowledge, pleafure, and joy ^ he alfo prefently loft the Image of God, and the confirmation of the holy Ghoft; becaufe he defpifed the fecond Principle , wherein he was an Angel aiid laiage of God : thus all things departed from him, and he rem iiticd in the 'dirk valley : and could no more raife his imioina- tion up into. God, but he continued in the foure Anguifhesof the 0» tiglsialne.ie. 70. And

^ Or, worifjng.

^ U'orl{l/}g or hflucnce.

•'Or, l^a'kyof

:^2 OfthetrueEterndllNAture. Chap.4.

7o« Andwhenheraifeduphis Imag'macion, then he kindled to himfelfe the fource or roote of the fire, and then when the roote of the fire did fecke for the water ( vi\. the true Mother of the eternall Nature ) it found the fterne [ or tart aftringent ~] hiifhneffe, and the mother in the aking death : and the bitrer fting |_or prickle 3 formed the birth to be a fierce raging Serpent, very terrible in it felfc, rifing up in the indilToluble Band, an eternall Enmity, a will ftriving againft ■ ic fclfe, an eternall defpaire of all good.'Lthe bitter fting alfo formed] the minde to be C as ] a breaking ftriking whccle, having its wiU continually afpiring to the ftrength of the fire, and to dcftroy the heart of God, and yet could never at all be able to reach it.

71. For he is alwayes (hut up in the firft Principle ( as in the eter- nall Death ) and yet he raifcth himfelfe up continually, thinking to reach the heart of God, and to domineerc over it : for his bitter fting

k or Rftte. '" ^^^ birth, climeth up thus eternally in the ^ fource of the fire, and * * affordeth him a proud will to have all Qat his pleafure] but he attain- * Fountalne of ^'■^ nothing, his food is the ' fource of water, vi-^. the Briniftone-fpi- Povfon ''*'•» ^'^'^^ 's ^^^ "™°^ aking mother •, from which the indilToluble

w Viz* the ^^^^ '^ ^^'^ ^"^ nourifhed : his refreftiing is the eternall "^ fire, an c- ,j r ternall freefing in the barfh nrother J an eternall hunger in the bitcer-

•^ * neffe, an eternall thlrft in the fource of the fire : his climeing up is his

fall, the more he climeth up in his will) the greater is his fall : like one that ftanding upon a high clift, would caft himfelfe downe into a bot- tomleffe pit, he looketh ftill further,and he falleth in further and fur- ther, and yet can finde no ground. „ ' .

72. Thus he is an eternall enemy to the heart of God, and ali the holy Angels : and he cannot frame any other will in himfelfe. His Angels and Devils are of very many feverall forts, all according to the Eternall Birth : For at the time of his Creation he ftood(inthe kingdome of Heaven) in the point, LocuSy or place (where the holy Ghoft in the birth of the heart of God, in Paradife, did open infinite and innumerable Centres)in the eternall Birth -, in this feate or place,

" Or C^uud. h^ W3S " bodified, and hath his beginning in the opening of the o jfl the open- f Centres in the Eternall Nature-

ing of the 73* Therefore (as is mentioned before in the third Chapter)

eround as a. when the Birth of life fprungup, every Efl'ence had againe a Centre

buUdmsL from ^^ '"^ ^^^^'^» according to its owne property or quality, and fij^ureth a

iheEarib. life according to its Effences, vi\. Harfhneffe, bitterneflc, fire, and

found : and all further according to the ability of the eternall birth,

f Or cdablifh- which is p confirmed in the kingdome of Heaven.

^^ ' •' 3 ^^. Seeing then that they ftood in Heaven in the time of their

Creation, therefore their quality was alfo manifold •, and all Ihould

have been and continued Angels , if the great fonntaine Lucifer

( from whence they proceeded ) had not dcftroyed them : and fo

now

Cbap, 5 1 Of the third PyhcifU,

now alfo every one in hif fall conrinuerh in his own Efl'ences, onely the fecond Principle is extinguifhed in them : and fo it is alfo with the fonle of man,when the light of God goeth out in it : but fo long as that fhineth therein, it is in Parjiife, and eateth of the word of the -Lord, whereof fiiall be clearly fpoken in jts due place.

33

C H A p. V. Of the third Trinciple^or creation of the mat mail world ^ nrith the St arres and Elements \ rphereitt thi firfi and fecond 'Principle is more ckarlj under jloed.

j.'Ty Ecaufe I may happen not to be underftood clearly enough by If the defirous Reader j and fliall be as one that is altogether dumb to the unenlightnei,(for the eternall and indifloluble bandjwhcrein the Effence of all Eflences ftandeth, is not eafily nor in hafte to be underftood •, ) therefore it is neceiiary that the defirous Reader do the more earneftlyconfiderhimfelf what he is, and from whence his Reafon and * Senfes do proceed,wherein he findeth the fi- militude of God,efpecially if he confider and meditate what his Soul is, which is an eternall uncorruptible Spirit.

2. But if the Reader be '' born of God, there is no ncerer way for him to come to the knowledge of the third Principle i then bycon- fidering the new Birth, how the foul is new born by the love of God, in the light j and how it is tranflated out of the prifon or dungeon ofdarkneflc into the light by a fecond birth. And now if you confi- der that darkneffe wherein it muft be without the new birth-,and con- fider what the Scripture faith,and what every one findeth by experi- ence, that falleth into the wrath of God , and whereof there are ter- rible examples •> that the foul muft endure irkfome torment in it felf, in the birth of the life of its own felf, fo long as it is in thewrathof God : and then thitifit be born again, exulting great joy arifeth in it : and thus you finde very clearly and plainly two Principles, as alfo, God, Paradife, and the kingdom^ of Heaven.

9. For you finde in the root of the originall of the fpirit of the foule, in it felf, in the fuhft^nce of the eternall birth and uncorrupti- ble eternal] band of the foul, the moft exceeding horrible inimiciti- ous irkfome "^fQurce, wherein the fonl (without the light of God) is like all Devils, wherein their eternal! fource confifteth, being an en- ^lity in it felf, a will ftriving againft God []and goodnefie,^ itdefireth nothing th^t is pleafant or good, it is a climbing up of pride in the ftrengchofthefire, a bitter, [fierce, odious malice^ or 3 ^rath-

F fulnelfe

' Inward fenfsyor thoughts. ^Otybein true rcfgnatiofi.

« O V, tor Kent y er wor^i>'g

property.

34

d In wrath^or anger doib>

Of the third Principle,

Chap. J.

^'Generations begetting, or worl(ing.

' Ovythe man- ner.

% Limbus, fg-

nifieth a feed,

or co/icretion

ofmatter.

*» Infenfiblty

d'lfnbijpcecb-

iefe.

» D«/?, darty

•r mud.

fulnelle againft Paradife, againft God, agalnft the kingdome of heaven , alfo, againft all creatures in the fecond and third Principle, lifting up themreIvcsalone,[[againftail thisjas the bitternelle <* in the fire doth.

4. Now the Scripture witneffeth throughout, and the new-born man findeth it fo, that when the foul Is new born in the light of God, then on the contrary it findeth, how very humble, meek, courteous, and cheerly it is, it readily beareth all manner of crolfcs and perfe- cution, it turneth the body from out of the way of the wicked, it re- gardeth no reproach, difgrace, or fcorn put upon it from the Deviji, or Man, it placech its confidence, refuge, and love in the heart of God j it is very cheerfull, it is fed by the word of God, in which there is a Paradificall exulting and triumph, it cannot be [hurt, or fo much asj touched by the DeviJl : for it is in its own fubftance (wherein it ftands in the firft Principle of the indiffoluble band ) enlight- ned with the light of God •, and the ho!y Ghoft, who goeth forth out of the eternall * birth of the Father in the heart, and in the light of the heart of God,he goeth forth in it, and eftablifherh it the childe of God.

5. Therefore all that it doth (feeing it liveth in the light of God) ij done in the love of God : the Devill cannot fee that foul, for the fe- cond Principle wherein it liveth,and in which God and the kingdom of heaven ftandeth, as alfo the Angels, and'Paradife, is fhut up from him,and he cannot get to it.

6. In this confiderarion you may finde what I underftand by a Principle: For a Principle is nothing elfe but a new birth, a new life} befides, there is no more than one Principle wherein there is an eternall life, that is, the eternall Deity : and that would not have been manifefted, if God had created no creatures in him- felf , (viz. Angels and Men ) who underftand the eternall and indiffoluble band > and ^ how the birth of the eternall light is in God.

7. Thus now herein is underftood, how the divine Effence in the divine Principle, hath wrought in the root of the firft Principlcj which is the begertrcffe, matrix, or genetrix in the eternall birth in the 8 iL/w^w, or in the originall water- fpirit : by which operation at laft, the earth and ftonesconne forth. For in the fecond Principle, (viz.in the holy birth) there is onelyfpirit,light, and life-, and the creroall wifdome hath wrought in the eternall*' inanimate, genetrix which is void of underftanding (viz. in her own property) before the originall of the light •, out of which came the* dark Chaos, which in the elevation of Lord Lucifer (when the li^t of God departed, from him, and the fierceneffe of the fource of the fire was kindled) became hard matter (viz. ftones and earth,) whereupon followed the

gathering

chap. 5 • Of the third Principle* .jy

gathering together of the earth, as alfo the fpewing out of Lucifer from his Throne, and the creating of the third Principle : and there- upon it followed, that he was fhut up in the third Principle as a pri- foner, expefting henceforth the Q judgement or] fentence of God. Now whether it be not a fhame, difgrace, and irkfomnefle to him to be fo imprifoned between Paradife and this world, and not to be able to comprehend either of theai, I propound ic to be confidered.

8. Thus nowifwewiJlfpeakof the third Principle, viz. of the beginning and birth of this world j thenwemuft confider the root of the genetriXjOr begettrelfejfeeing every Principle is another birth, butoutofnoother elfence; andfo we may finde, that in the firft Principle in the indiffoluble band (which in ic felf is inanimate, and hath no true life, but the ^ fource of the true life is born by the mo- k Of rvorkm vingfpifitofGod, which from eternity hath its orlginall in the firft property. Principle,andgoeth forth fiom eternity in the feco«d Principle, as in the birth of the heart or Sonne of God) the matrix ofthege- netrix is fet open,which is originally the ' harfhncfl"e-,yer in the light i ^ffriftaeficv it is the foft mother of the water fpiric.Thus it is feen & found clearly py tartmlTe * and plainly before our eyes, that the Spirit of God hath wroHghc '

there in the matrix, fo that out of the incoraprehenfible Ma- trix, (which is but a Spirit) the comprehenfible and vifiblc water is proceeded.

9 Secondly, you Qmay^ thus fee the feparation clearly by the ftarres and fiery Heaven, that the etemall feparation [or diftinftion] is in the etemall matrix : for you may fee that the ftarres and the fie- ry heaven^ and the watery, the aiery, and earthly, are generated out of one mother, that they qualihe with, [or have i nfluence upon]one another, and that the birth of their fubftance is in one another, alfo that one is the cafe or veflell to hold the other in, and yet they have not one and the fame [property] qualification [or condition.] Thus here in the feparation you [may] know, that the etemall ma- trix hath a feparation in it felfe , as is mentioned before in the third chapter concerning the etemall birth of the four anguifhes, •

where the fire is generated between Harfhncffe and Bictemelie, and the light in the tlafh of fire, andfo every fource retaineth its,own due.

10. lluderftand ic thus, as the Spirit moved this Matrix, fo the matrix wrought, and in the kindling from rhe Spirit of God in the fife form of the matrix, the fiery heaven of the Conftellations did exift, which is a meere ^ktatjfen'ny or ^umtejjlncCy born in the fifthformofthematrix, in which place the light hath its originall .* out of which at laft the Sunne is born [or brought forth,] wherewith the third Principle bccomcth opened and manifelled, which [Sun]

F 2 now

3^

» OXidci/oit- rerytbe moft pureekrmntH' ry aire. "Or, iirupiing of Its time.

POr, dumb.

^-Or/fght that cannot be en- dufed^as is in the matrix of the firfi TriTf dple..

Of the third Pri/7ciple, Chap. 5 .

now h the life in the rh'rd Princip'e, an J the opener of the life of e- very life in the nTiacrix, in this place, or Locus ; as the heart of God in Paradife in the inimiireriall heaven and birch, opcneth the eccrnail power of God, wherein rhe ecernall life continually fpringeth up, and wherein the eternal! v^ifdome continually fhineth. Thusalfo the liyhc of the Sonne (which is fprung up in the inanimate matrix ) by the 'l flowing, hovering5or3 moving fpirlt in the matrix, openeth the third principle of this materiall world, which is the third and begin- ning Priviciple i which as to this forme taketh an end, and returneth intoics"'Echer in the end of this " enumeration, as rhe Scripture witneffeth.

11. And then all in this third Principle remainech again in the firft matrix', onely that which hath been fown in this Principle, and that hath its originall out of Paradife, out of heaven, and out of the fe- cond Principle (viz. Man) that continueth eternally in the matrix. And if he have in this flifes^ time attained the fecond Principle, fo that he is born therein j it is well with him : but if he have not,then he fhall remain flill eternally in the matrix, yet not ° reach the lighs of God.

12. Nowlknowverywell, that I fhallnotonely in part be as it were dumb or obfcure to the defirous Reader, but alfo tedious,and he will be fomewhat troubled at me ; in that I have written of the eter- nall mother (wherein the divine elTence ftandeth •, ) and that I now write, that this matrix is p inanimate and void of underftanding, out of which alfo a Principle void of underftanding is generated j asi^ plain before our eyes , that in this world there is no troe un- derftanding either in the Starrcs or. in the Elements y and alfo in all its creatures there is but an underltanding to quallfie [or to operate^ to nourilh it felf, and to incrcafe, as the matrix in it felf is.

15. Hereupon you are to know, that the matrix in the fecond Principle (which yet hath itsoriginalland eternall root in the firft Trincrple.) febut meerly an eternall, beeinningJeffe, foft {^or meek^ fptrit, whi(?h hath no fuch fiery a intolerable light, but all there is pleafant and cheerfull, and the eternall originall matrix is not known •there, but the foft light of the heart of God, maketh all courteous and cheerfull.

14 Therefore alfo the fpirit which goeth forth in the foft matrix, is the Holy Ghoft j-and God dwelleth in himfelf, andhecalleth him- felf an AogryjZealous for Jealous" God, onely according to the moft originall matrix, which is not manifefted in Paradife : and in the be- ginning; alfo it was rorhiddenJo man, to eat of the fruit Qof3 good ' and evil), from the moft originall matrix : neither fhould man have known this moft originall matrix, if he had not imagined ^thought

or

chip. 5* of the third ^Principle,

or longed 3 afcer it, and eaten of the fruit thereof, whereby the Ma- trix prefeacly took hold of him, captiv<ued him, j^ aftech or j quali- fieth in him, nourifliech and alio drivech him, as is plaine before our

eyes.

15. Aad thus you are to know, that thefecond Principle hath ic fin its power,] and there onely is wifdome and underftanding ■■, alfo therein now is the oivinipotence f almighcinelTe j : and this third Principle is the Teconds pi oj-er own, not feperate, but one eiience in it C and with it 3 all over, and yet there is a birth between them, as may be feen , by the Hich Maa and L.i^^jiri^, Luk. 16. the one being in Paradife, and the other in the moft Original! Matrix, or Hel'.

16. And therefore God [ created or 3 generated the third Princi- ple, that heniighc be' manifefted by the mareriall world : he having created the Angels and Spirits in the fecond Principle in the Paradi- ficallworld.i they could thereby underftand, theerernall 'Birth in the third Principle, alfo the svifdome- and omnipotence of God, wherein chcy could behold rhemfelves, and fet their imagination meerly'upon the heart of God, in which ^ forme they could re- maine in Paradife, and continue to be Angels : which the Devjls^have not done, but they meant to rife up in the Matrix, and domineere in great power over Paradife, and all Angelical! " Regions, upon which they fell our of Paradife : and hefides were driven out of their place ( or Locus ) into * reftraint,fo that the Matrix of this world alfo hold- eth them captive.

17. For the t Locus or fpace of this world was their Angelical! ^Dominion or 3 Kingdome where they were, in the place of this world.

18. But though wee fpeake of the Paradificall EiTence, and alfo of the principle of thii world, cf its power and wonderfuil birth, and what the Divir.e and Ecernall Wifdome i?, yet ic is impcffible for us to utter and cxpreife it f all ] : for the ^ Lake of the Deepe can be comprehended in no Spiric (whether it be Angel or Man ) : tlicre- fore the innumerable Eternall * Birth and Wifdome maketh a won- derful! erernall joy in Paradife- This innumerable power and wif- dome, n ay now alfo be knowne by us men , in the third Principle ; if we will take it into oar confideration •, if we looke upon the Starry Heaven, the Elements and living Creatures, alfo upon trees, hearbs, and grafie, wee may behold in the materiall world, the fimilitude of the Paradifcall incomprehenlible world : for this world is proceeded out of the firft roote, wherein ftand both the materiall, and alfo the Paradificall fpirituall world, which is without beginning or tranfifto- rmelVe.

i5>. And now if wee meditate and confidcr of the Originall of the

foure.

37

■^ Made ^^o'tv/t to Angels and m:-<i.

■tV3rl(ing^ or begetting. ^ Or, Into. ■*' or, Conditi- on.

u i'rkcipalitics Thrones and Dom'mions. " NarroTVfieJfef or a Corner. y The imivcr- fx 'I place of thti TV or Id at furyc as the creating word Fiatfpreads it felfe. * Fountdne or Well-fpring. » Or, vpor\mi,

38

*> MothcTy the Eternall Na- ture, or Koote.

' Glidcth away in bis tbeiig^hts imperctpttbly.

^ Or, tvornh. The temporary Matrix is the temporary Na- turey and the Eternall Ma- trix U the E~ ternall Na- ture.

*0r, aivj{ea- ed.

^Aflriwgent attraction.

Of the third Principle, Chap. 5; I

foure Eletneats, wee fhall cleerly fiade, fee, and feele the Originall in our felves, if wc be men and not beafts, full of malice and gainfay- ings againft God and the ''Matrix of this world : for the Originall is as well knowne in man, as in the Deepe of this world : although ic fcemeth wonderful! to the unenlightened Man, that any (hould [ be able 3 to fpeake of the originall of the Aire, Fire, Water, and Earth, as alfo of the Scarry Heaven : he fuppofeth this impofTible to be knowne: thushe'^fwimmethin his own Mother, and defireth not to know it : neither was it good for man to know it : but fince the Fall of^^^-whathcaft us headlong into ir, it is highly neceffary for us to know it, that wee may file from the beaftiall Man,and leamc to know the true Man.

20. And if you open the eyes of your minde, you will fee that fire is in water, as may be feene in a ftorme of Lightening, and yet it is no durable fire, though it be true fire, which fetcech houfes on fire, and burneth them : fo alfo you may fee that there goeth forth from ic a mighty forcible aire, and that they are in one another , and befides you fee that water is generated in the ftorme.

21. But you will not finde this rootehere, you muft looke into the ^ Matrix, and there it is wholly manifeft, and you may know it in all things, for the Matrix of this world ftandeth in the eternall Ma- trix, from which, Paradife and the kingdome of Heaven hath its Ori- ginall. Now a? the Eternall Matrix is a Birth that goeth forth,where, in the Originall there is harfhneffe, darknefle, hardneffe,and anguifh : fo you may fee, that when the Spirit of God hath « kindled the in- ward Matrix, then it becometh ftirring, working, and aftive.

22. For there is in the Originall, firft,^harftinelTe, which attraft- eth, fhutceth up, maketh darknefle, and fharpe cold : but the rart- nefle cannot endure the attrafting : for the atcraftlng in the cold, maketh in the bitterneflle a fting [_ or prickle 3 which rageth and re- fifteth againft the hard death, but not being able to come away out of the tartnefle, ( being its Mother wherein it ftandeth ) therefore it ragcrh very horribly, as if it would breake the harftinelVefin pieces] : it flieth out upwards and fidewayes, and yet findethnoreft, till that the Birth of the harfhneflc fall into an aking horrible eflence, likea BrimftoneSpirit, very rough, hard, ftinginginit felfe [or kindling in it felfe 3 like a whirling wheele, and that the birterneffc fiie up ve- ry fwiftly, from whence proceedeth a twinckling flafh •, at which the darke harftinefle is terrified, and finketh backe as vanquifhed And fo when the bitternefie findeth the mother overcome, and as it were halfe dead, or foft, [ or meeke, ] it is terrified more than the mo- ther : But the skreek or terrour being pafi: in the harfti mother,which is now halfe dead or foft, [ pliable or meeke ] then the bitternefie ioofech its terrible right [or property 3 and becometh white, light,

and

Chap. 5. Of the third 'Princiffe,

and cleere : and thus Is the kindling and birth of the Fire, as is men- tioned before.

2^. Deare Reader, account not this ridiculous ', that this birth ( which alfo is juft fo in the S beginning of your life ) may not trouble or confound you t and obferve it further.

24. when God in the firft Matrix moved himfelfe to create, and created the Angels, he created them in Paradife, in the light holy Matrix, (which is this and no other) but the Matrix with its fiery, dark, and harlh bitter property, remained altogether hidden : for the light of God from eternity preferved it , and kept it pleafanr, cleare, and bright : But when God moved himfelfe to create, then it became manifefted : for the Angels were created out of the indilloluble Band, cut of the Marrix,and were bodified from the moving Spirit of God.

25. Now when God had created great potent princely Angels, and that in the place of the fourth forme in the Matrix , where the fource of Fire hath its originall j they ftcod not, neither did they caft their •'imaginations forward into the fift forme,wherein the fprouting forth of Paradife confifteth ■, but they caft their Imaginations back in- to themfclves, and formed \_ or created '] a will [ or purpofe J in the Matrix, to domineere in the fire over the light of God and Paradife. For the fiery Matrix ( f/\. the abyffe of Hell ) moved it felfe in the creation fo h.ird, that Lucifer (that great Prince) hath formed his will out of it, and is continued therein, fuppofing that fo he fhould be a Great and terrible Lord in his whole place \_ of Dominion. 3

26. Thus the Devill moved the Matrix, and the fiery forme mo- ved the Devill -, for ' that alfo would be creaturely,as Jewell as3 all the othtr formes in the Marrix,vvh'ch yet was oppofire to the fife forme in the Matrix, where in the meeke and cleere light, the plcafant fource of love fpringeth up , wherein the fecond principle ftandeth eter- nally-

27. When this (\orme was In the Creation ( in the firf\ Principle ) the Matrix became very big \_ or much impregnated ~\ and kindled : and every forme in the Matrix wrought [^ ftirred or afted 3 . But be- caufe the anger and the wrath had there elevated ir felfe, and that t.'^is place could not thus fubfift in Paradife,therefor€ God moved this place yet more in the Matrix > which was yet the more kindled, where then is to be the Devils Bath, [repofitory or dwelling place ~\ , and the fourth forme ftood in the flafh of the fire, which reflefted back into the mother, and '*■ found the Spirit of God in the forming |_ or creation ] , where in a moment [ that fourth forme ~\ lo(\ its wrathfull [ fmart, fierce property, authority, or ] right, and became in great joy, white, cleere, and' light •, and in this place [ or thing confifteth or ] ftandeth the Fiat, by which God created Heaven and Earrh : for before the fi.at, the third Principle was not manifeftcd,

but.

19

s In the Mo- ther i tvomb.

''Or, Their mind! into re- [t gnat ion.

^Tbe fiery forme tvoufd h.ivc a Crcx' tureofus oxvrt.

^FeU'orpir- ceived.

' Or, Bright, .

40 ^/ 1^^^ i^i^^ Princij^le, Cbap.5,

but there was meerly Paradife in the place of this world.

28. But Gcd feeing that the great Prince Lucifer would domineere in the Matrix, in the ftrengch of the fire in his place,therefore he fhut up the fift forme in the Matrix of Paradife from him, for it is fhut up both in its inward corporeall forme, and ontAardJy alfo. "' mth 9r rd' 29. For when the Matrix became thin again, dead and vanquifh- riHecU ^^> ff°"^ ^^^ '""^'^" ^'ghr, then the n>ateriall \_ Matrix ] turned to wa-

ter, as wee may perceive ', and in thib kindling before the light of the Sunne ( vi-hen the Matrix was ftill in the harfh tierceneffe) the Matrix attraftcd, that which was wrought,together into a water-fpirit, out of which came the rocky clifts, ftones, and the dark earth, vvhich before " Dufli cloudy the time of the Creation was but a " Chaos : and in ch:it time fprung durtyOrpud- forth the third Principle, the fiery Heaven, in the fife forme in the die. Matrix •, by the fiat, which the Father fpake through h's heart or Son,

o The Spirit by and in the going forth of his Spirit : who there, => upon the Ma- moved upon trix in the fift forme, framed the fiery Heaven > as the highly worthy the Water. Mofes hath cleerly written of it : for the Matrix, is the water fpirit in theoriginall, in the fiiit forme : and now when it became miteriall in the place of this world, then the Spirit moved upon the Water in the heavenly Ma-rix, which is immateriall, ( from whence the mate- rial! water is generated ) and h formed the Creatures.

30. Thus in this fpringing up [_ or going forth ] the materiall Matrix was excinguifbed, and the wrarhfulnelTe [_ tartneiVe or fierce- nefle 3 is come in the ftead thereof ; And the Devil! remained in the originall of the Matrix ( which cannot be altered in Eternity) be- tween Paradife and this world, in the dark Matrix ■-, and with the crea- tion of the Earth, he was thruft downe from his high Throne \_ or feate,3 where now the fiery ftarry Heaven is.

CHAP. VI. Of the Separation in the Creation^

in the third Trine idle,

» DlfliKciien '

Jpcapca , ^ TFyeconfider of the 'Separation and the fpringing forth in the

difference, or J ^j^-j.^ p,.inc-,p]e of thi^ wot Id, how the ftnry Heaven Ihoiild

jormty or fpring up : and how every Scarre hjth a peculiar fo! n;e and property

^1 !!!,/''''* hi it lelfe, in every of which a feverall Centre is obferved, fo that eve-

"^^'^'/u^T^^^ ry one of them is fixed [orfteady j and mafter [ or guider ] of it

imvg .Qt ) as {f.\{^_^ anci that every one of them ruleth in the Matdx of this world,

erwn peculiar g^d^ vn rkethand generateth in the Matrix afrer their kinde. And

ud^^'^^' I r , then afterwards if wee confidtr the Sunne, which is their King, heart, ^Or.quabfiith. ^\ ^^J

chap. 6* Of the SefHrAtion in the Crcatic/i, 41

and life : without whofe light and vertue, ^ they could nelclier aft c^ClftjiitriC!.

nbrcffcft any thing, but remain in the hard dark dcJthj and this

world svould be nothing (but a tierce rough hardnefle) And further,

if we confider the elementi of fire and water,f_and obferve J how they

continually generate one in another, and then how the conftcllations

doe rule in them, as iii their own propriety : and alio confiJer what

the mother iSj from whence all thefe things mufc proceed, chcij we

lliall come to fee the feparation, and the eternall mother, the ''gene- ^iOxybrirgcr

trix of all things. forth.

2. Nay, we iiave it clearly and plainly to be feen in our felves, and in all things, if we would not be I'o nud, blinde, and felf- conceited, and would not be fo drawn and led by a « School- boy ; but did ftick ^ OutwA-'d clofe CO the Schoolmafter himfe'.fe, who is the maftcr of all maimers i Reafojt. forwefeeindeedthdt all things ipring out of the ecernall mothe; : and as fhe is in her own birth, fo (he hath generated th:s world, and fo is every creature alfo generated. And as that [[mother^ is in her fpringing forch in multiplication, where every fountain j^or fource] haih another centre in it from the genecrix, and a feparation []or diftinftion J but undivided and not afunder : fo alfo this world isgc rerated out of the eternall mother, which now is fuch another gene- trix, and yet is not feparated j^or fundred^from the eternall* mother, . Orj^^ature, but is come to be in a materiall manner, and it hath through the Sun attained another light and life, which Qlight and life^ is not the wife mafter himfelfe,but the wife mafter (who is God) he keepeth that light and life/o that it ftandeth and continueth in the eternall ma- trix,and yet ic is no: the eternall wifdome it felfe.

3. Now bccaui'e this birth Qof the Sun] hath a beginning through

the will of God, and entreth again into its 5 Ether, therefore it hath 6 Or, re^oftte-

not the vercue or power of the wifdome •, but it continually ^ work- ry.

cth according to its kinde, it vivifieth and killeth : what it doth it '' Or, bulldctb.

doth, {^nor regard-ng whether it be] evill, crooked, lame, or good,

beautiful! or potent, it caufeth to live and to dye, it atfordeth power

and ftrengch, and deftroyeth the fame again i and all this without any

premeditated wifdome : whereby it miy be perceived, that it is not

the divine providence and wifdome it felf , as the heathens did fup-

pofe, and did fooli'lily relye upon the vertue thereof.

4. But if we would fet* the ground thereof, we muft onely look up- on the firft mother in her birth, and fo we fhall fee and findc it all : For as the firft mother (confider ing her in the originall without th.; light) isfoure, [or harlhj dark,hard, and cold, and yet there is the

' water- fpirit in the bringing forth : Thus you may finde (when the ' Or ,j^i' it of materiall world fprung up) that God then on the firft day cieated the the n'Ater. heaven and the earth.

$. Now the heaven Cometh out of the foure matrix, which in the

G rarsdifical!

M^ of the Separation in the Creation, Chapi7„

Paradificall {^heavea] is the waterfpirit : and out of thit Paradificall [_water-fpiriCj or matrix^ the maceiiair {_heaveri or matrix] is crea- ted •, as Mofcs writeth, that the heaven was created out of the midlt of tlie waters ; and it is very right. And alfo in that very houre the earth and the ftones, and all metals (the matrix of this world-being yet dark) were generated out of the matnx.

6. For when the matrix was ftirred, and that Lord Lucifer would domineere in the fire, then the dark matrix attrafted all that was wrought in the ^ birth, together •, from whence earthy ftones, metals, brimftone and fait did proceed ; hereby the kingdome of Prince Lu- cifer was iTiut upjand he remained in the inward centre captivated in theout.vard.

7. But the vertue which was in the matrix, was that which could effeft fuch things in the matrix : for a ftone is nothing elfe but a wa • ter, 1 mercury) fait, and brimftone, whereinanoyle ishidden. Now the birth of the matrix hath fuch a form in its eternall Eflencc, and "' birth of its life. For firft, there is the harftineffe [or fourneffe ] fierceoefl'e [pt eager ftrongnefle^ and hardneffe, from whence the cold proceedeth. Now the fourneffe Qor harfhneffe] attrafteth and fharpneth the cold •, and in its attrading it maketh the bitter fting [or prickle^ which pricketh and rageth, and cannot endure the hard attrafting, but vexethlikea furious madnefle, it rifcth up and^ra- geth,and becometh like a brimftone- fpirit.

8. And in this form in the wrath [or fierce ftrongneflfe] in the watry foure mother, the foure bitter earth, brimftone and fait, is ge- nerated, before the kindling of the Sunne in the matrix that is void.

^ of underftanding. But the (eparation that is in it, is caufed from the

births ftanding in great anguifh, and from its defiring the reparation

in the birth : for the bitcerncffe agreeth not with the harfhneffe [or

fourneffe,] and yet they are as mother and fonne, and as members

1 la one " of another : and it muft be fo,or elfe nothing.could be j for it is

the eternall band, and the originall of life.

*\A{ctb, 9- Moreover, when the bitterneffe rageth, rifeth up, and <» vexeth

in the [foure] harfh mothtr, then it falleth into a glimmering flafh

nioft terribly ; in this form the Mercurius, or venome, or poyfon, is

^ generated. For when the matrix perceiveth this flafh of fire in its

dark foure form, then it is terrified, and becometh dead in her hard

9-FaUlHg away foure property. And in this place death, poyfon, p withering and

er decaying corruption are generated in the matrix, and alfo the noble life in the

& diflruSiion. Mercuriuj,and in the fpringing up of the third Principle.

io. And further, when the horror [or crack or fkreek] of the fire is come into its harfh mother, and hath thus overcome its mother, then it felfe is much more terrified, for there it lofeth its fierce or. ^.Of ,m/. ftrong property^becaufc the mother [hatb]attained another ^ fourcej

and

■Out bktb.

' The oy'iginall Text Menu- rius.

"' Or, cont'utu- all genera- tion andfubji- ftence.

-Chap . 7^ Of the separation in the Creation I

'*nd out of the horror of the fire a ' brightnefle is come fto be *, in which in the inanimate matrix, the Materhy [or matter] in the midft of the horror [or crack^is come to be a foft and bright ' mixt matter, fi^. from the crack of the light [is prococeeded] Gold,.SiIver, Cop- per,Tin Lead„&c. according as everyplace in the matrix ftood in the wraltling centre.

11. For the birth in the whole fpace'of this world (as farre as Lu- cifers kingdome did reach) was thus •, and therefore there is much different kindeofearrh, metals, and other things in one place than in another. And it is plain before our eyes, that all metals are mixt, which proceedeth from the ' bringing forth hi infinitum \ which we well underftand and fee,but cannot utter,nor dare we fpeakit, for it troubleth us,and it reacheth into the Deity.which is without begin- ning, and eternall : therefore rhe creature muft let it alone upon pain of the lofle both of its reafon and fcnfe.

12. But to declare this further j when the matrix ftood thus in the birrh, where the matter of the earth was generated, then the matrix with the kindling, became water : you muft underftand it a- fight, not wholly in fubftance , but it hath generated the earth, ftones,and merals,and yet the matrix continueth ftill , fo alfo the-wa- rer fiill continueth in thekilling and overcoming ;whereby the mate- riall world took beginning, where the globe of the earth was drawn together in this moving , and ftandeth in the middle of the Circle from above and from beenath as a point [or pun6ium.~\

15. And there in the centre in the Paradificall matrix^and in rfie ifaradificallheaven,the Spirit of God ftood in his own eternall feat, neither did it depart from thence^ and moved upon the maceriall water with the Fwf, and there formed the heaven, which was created out of the midft of the watry matrrx , and he feparared the root of the darkneffe from the light in the matrix*, in which darknefle the Devils remained, and they have not comprehended the matter in the matrix , nor the new light , which fprung up in the matrix , and -fo with thiscreacion and feparation, the length of one day was fiuifh- cd,and out of beginning and end, and morning and evening was the firft day, as Mofes writerh.

14. But that we may fo fpeak of the heaven, that the reader might ■come to underftand what that [heaven^ is which God then created i [confider] what Ji/o/fj wrireth of if. God made a Firmament be- tween the waters, and feparated the water beneath the Firmament from the waters.above the Firmament, and the Firmament he called Heaven, which ii very right : but hitherto it hath been very ill nn- derftood.

15. Now obferve,the Heaven is the whole Deep, fo farre as rhe Ether a^ or Skies have "; given up themfelvcs to the birch of this

G 2 world,

4^

^ Glance, or luftre.

Note.

* Or yOUt-^ii-lb.

N(fte.

^ Expandcdy erfpred.

^i^ HbwthefouYe Elements are gtnerAted. Chap.7,'

world, and that heiven is the matrix, out of v^hich earth, ftones, and

the mareriall water is generated. And there God fcparaced the mate-

nall water from the matrix : and here it is very plainly di Teemed ,thac

the materialU^arer is asit.weredeaded, or hath death in it: for it

"^ viz the Aire' could not abide in ihe ^ moving mother, but was created £to be J

upon the globe of the earth, and God called it Sea : QjV/eeV : 3 ia

which l^word] is underftood in the language of Nature, as it were a

y The corrup' fprioging [or growing]] in death,or a life in y corruption : ^ although

tibHity. herein I fhall be as one that is dumb to the Reader, yet I f know it

* That is, (be very well, and I am very well fatiified therewith : but i becanfe the

re.idc/' ivUno! beftiall man is not worthy to know it,therefore I will not here caft the

und^rfiandtt' Pearle before the Swine : but for the children of God, which will

f . Or,« vdcr- b,e benefited by it ; the Spirit of God will certainly teach and inftruft

fiand. them in it. .,

1 5. Now when the heaven became cleare [or pure^ and clean- fed from the earth and the dark mift [or duft] in the concretion [ or driving together,^ then in the matrix of the heaven there was the threeElements, Fire, Aire, and Water, which are three in one ano- ther, in one mother •, and that mother is here called the Heaven, therefore henecforward in my writing, I fhall^ufe the word Heaven in ftead of the word /W^w.r.

17. For the Heaven is the Matrix, and is called Heaven, becaufe of the feparation j becaufe the fifth elTence of Heaven is fevered, and fee in the higher Heaven, where the Matrix is more firery, as it is pro- perly, underftood in the language of Nature, and is plain before our eyes. But here the quality, birth and property of the heaven ought to be defcribed, becaufe the foure Elements fprung out of it, as out of their mother *, and beeaufe the vettue of every life confift- eth therein^ therefore the originall of the foure Elements muft be defcribed, wherein it will firft truly be underftood what the Heaven is.

CHAP. Vll. Of the Heaven and its etemaU Birth and Ejfence, and how the foure Elements are generated: wherein the eternal! band m(Pf he the more and the better underwood J)) meditating andean' fidering the material] vporld.

The great Depth,

l.P Very' Spirit feeth no further then into its mother, out of •■--^which it hath its originall, and wherein it ftandeth : for it is im-

poflible

chap./. Hoif thsfoure Elements are generated, 45

poflible for any spirit in its Qv/n nacurall power, to look iflto aizovcher principle, and behold it, except it be regenerated therein : BtK the . \ . a v ■ ■: Nirurallman,\vhoin his fall was captivated by the, matrix of this vi:\':-'.rv>'> world, whofenaturall fpirit' moveth between two principles, W:^. *'i'avcrctb. ' between the Divine and the HslliHi , and he ftandeth in both the gates , into which principle he failerh, there he cometh to be rege- nerated, whether it be as to the Kiogdomeof Heaven, or the King- dome of Hell :and yet he is notable in this [Ufe^ cipifetofee cither ofthemboth. :.' '; ; .• iivci ;i, »

2. He is in his own eflence and fubftance a twofold jnan-: Iror his foulc (in its own fubftance) is our of the firft Principle, which from e- ternityharh no ground nor beginning-, and in the time of the crea- tion cf man in Paradife, or the kingdome of heaven^ the foule was

truly " bodihed by the Fizt'in a fpirituall manner •, but with the firft '' Bod'dy crea- vertue £or powerl which is from eternity, in its own hrft virtue or ted,OY corpori- power it harh remained infeparably In its firft root, aad was illuftra- y:cf. red Qor made fhining bright J by the fecond principle, V^^. by the heart of God : and therewith Itanding in Paradife, was there by the moving Spiritof God, breathed into the matrix of the third Prin- ciple , into the ftarry and Elementary man •, and now therefore he may underftand the ground of heaven, asalfoof the elements and of hell, as farre as the light of Godfhinethinhira vfor tf thatJjghc be in him, he is born in all the three Principles : but yet he is onely a fpark rifen from thence, and not the great fourccor fountain, which isGodhimfelfe.

3. And therefore it is that Chrifi faych : if you kid faith af a grain efMunard-^cid, you might fay to the muntmiyCeji thy feife into the

fc<!^ and it jhall be done. And' in this power men have raifed the ^ Note the dead, and healed the fick, by the word, and rhe vertue and power of power by the Spirit , or elfe they could not have been able to have done which the holy fuch things,- if they had not ftood in tlic power of all the three Prin- men raifed the ciples. ^ dead.

4 For the created Spirit of.nr.an, which Is out of the matrix of this world, that rukth (by the verroe of the fecond principle in the ver- tue of the light) ovsr and in the vertue of the fpirit of the flarrcs and clemients very mighrily,as in that which is its proper own. But in the fall of/^^JW we loft this great power , when we left Paradife, and went into the third Principle, into the ma:rix of this world, which prefently held us captive in reftraint : But yet we have the know- ledge £of that power^ by a glance [^or glimmering^ and we fee as

through a dim or dark gla&, the eternall <^ birth. ^ Ot.operative

5 And although we move thus weakly or impotently in ^11 the propagation. three births, and that the gate of Paradife is fo often darkned to us,

and that the Devill doth fo often draw us into die hellifh gate, and

G 3' thac

4^ Hor»thefoureBkmentsaregenerAted.1 Chap./r

* Ot,the domi* that alfo the elements do cover the * fydereall gate, and wholly cloud won or influ- them, fo that we oftentimes move in the whole matrix, as if we were encesoftht deafe, dumb, or half dead, yet if the Paradificall light fhineth to us, jtars. we may very well fee into the mother of all the three principles : for

nothing can hinder us, the threefold fpirit of man feeth every form

and quality in its mother.

6 Therefore though wefpeak of the creation of the world,, as if we had been by at prefent, and had feen it, none ought to marvell af

» it,norholditforlmpo{rible. For the Spirit that is in us, v^'hich one man inherits from the other, that was breached out of tlie eternity in- to Adam, that fame fpirit hath feen it all, and in the light of God it feeth it ftill : and there is nothing that is farrc off, or unfearchable : for the eternall birth,which (tandeth hidden in the centre of man, that doth nothing Qhat is3 new, it knoweth, worketh and doth even the fame tliat ever it did from eternity : it laboureth for the light and for the darknefle : and wotketh in great anguifh : but when the light fhineth therein , then there is meere joy and knowledge in its working.

7 So that when the heaven, and the birth of the elements are fpo- ken of, it is not a thing afarre of, or that is diftant from us, chat is fpokenof-, but wefpeak of tilings that are done in our body and foule; and there is nothing nearer us than this birth: for we live and move therein, as in the houfe of our mother, and when we fpeak of heaven, we fpeak of our native countrey, which the en- lightned foule can well fee, though indeed fuch things be hiddea from the body.

8 For as the foirie of man moveth and fwimmeth between the vertue of the Scarres and Elements,fb the created heaven alfo moveth between Paradife and the kingdome of Hell, and it fwimmeth in the eternall matrix : its limit reacheth as farre as the Ethera [fkies or re- <eptacle] hath yeelded it felfe up to the creation, fo farre as the kingdome of Lucifer did reach, where yet no end is to be found : for the vertue or power of God is without end •■, but our fenfe reach- eth onely to the fiery heaven of the Starres, which area '^propagati- on in the fifth form of the eternall Mother (or a ^uinta efflntia) wherein the reparation in the time of the third Principle ( or in the

OryOUibirtbj beginningof this world) the vertue or power of the matrix wasSfe- W'^^i^^ ^ff- parated, where now the feparation is thus niovind : and then every Jpring. eflenccin the propagation in the manifold centres of the Scarres,

8 G^^divldcd have a ^ longing delire one after the other,and a ccntinuall will to in- into parts, or feft [impregnate or mix influences:] and the one cflcnce,or vertue, ijaxyed. is the ' meat and drink, as alfo, the chcft [cafe or] receptacle of the

*" Attra£l'utg. other-

i Food. $ . Fox as in the Paradificall principle the holy Ghoft in the Trinity

of

Chap.7. ^^^ thefeare elements are generated,, 47

of the Deity, continiially goeth forth, & flowerh very fofcly, i;rn>c.ve- ably, and imperceprably, as to the Creaturejand yec fornieth and fa- fhionech all in the Paradifical matri^/fo alfo doth the third Principl':. After that the Matrix became vif.ble and material!, every vercue in the matrix hath had a great atcraftive longing towards one another, a conrinuall fpringing, blolToming, and fading again like a biid , or fomcboylingfeethingmatter, wherein the fourr.elTe, coldneiVe, and j^eager fierce] ftrongneffearcraft without cealVng •, and this at:r^.ft- ing, prickle [or fting j ftirrerh alwayes without ceafing , ana fuiveth j^or refifteth] fo, that the foure matrix , (becaufe of &<: inward, hellifh, or rr.oftoriginall matrix) ftardeth continually inanguil'h, with a great defire of the lighf,which i: efpyeth in the root of the tite, and is continually aftrighted at it , and becometh milde, foft, andmareriall: whereby the Elementary water is continually ge- nerated.

10 In this manner you muft underftand the fonre elements, which yet are not foure divided things, or efiences, but one onely cffence : and yet there are foure differer,ces,or dillinftions, in this birth \ and each element lieth in the other as in a cheft, and it is its receptacle, alfoit is a member therein. Underftand and confider the ground a- right, which followeth. The '^ fournefi'e is the matrix, and a caufeof all things, which in its own fubftance is very dark, cold, and as no- thing : but the eternall Deity being there) and fpeculating or behold- ing it felfe in the fournefle', therefore the dark fournelTe is deiirous af- ter the Divine verrue,and attradeth •, although there is no life or un- derftanding in the fournefl'e, yet it is the gtound of the hrft elfence, and the originall whence fomwhat cometh to be : Here we can fearch no further into the ground of the Deity, for it troubleth l^difturbeth- or confounderh J us.

1 1 Now the fourneffe (in its luft or great longing l_or panting] af- ter the light) attraftech continually, and in its own fubltance it is- nothing elfe but a vehement hunger very dry, and as \jl vacuum or] nothing at all, a defring will, as the darknetl'e after the light : and its hunger, or attraftmg, maketh the bitterneflej the woe Qor lamenta- tion that it cannot be fatiated or mollified, from whence the anguifh a» rifeth fo that the will, or prickle [o'c fting] is rub'd [or ^ ftruck]in it felfe,from the luft of the defiring, and it will not yeeld it fcife to the dark nothing or Head w ill j but fetteth its defire and anguifh, and al- fo its [eager or] ftrong will fo very hard towards the hidden light of God , that thereby the will becometh a twinkling tiafh, like a fpark' ling or "^ crackling fire, whereby the fournefle, that is fo very aking,

' is continually filled, and as it were deadned, whereby the foure fpiric cometh to be foftjfweetjand materiall,even water.

12 But the bitccrneae-beiBgfo very much aflnghted at the flafh

of

goicy IS the root of tks mothir.

^Asft(eland4 fimjiriiic fire

™ As tvhen ye tbrorp water into the fire ^ .

^8 H ovp th e f our e EUments are generated 4 Cl]3p.7.

of fire in the foiirnefie, it carchtth irs mother (the fourndlc) which '^ become maceriall from the crack, and tliech ojt, and is clouded or a Impre^n^ited. "dwelled from rhematcriall fourndlc, a* if it alfo were materiall, * and moveth , and flrenghrhenech it felfe continually in the mother :

and that is the element called Aire in this world > wliich luth its ori- ginal! in the watry mother •, and the water hath its originall frOm the aire, and the fire hirh its original! from die longing an- gaiftt •, and the earth and ftones took their beginning in the itrong at- tra^ionat the fall of Lucifer,when the fournelk was fo fierce, ftrong, fifing and attradive,which attr<iSion is flopped again by the light in the third principle.

15 Thus it may very plainly be underftood, that the light of God is a caufe of all things, and yon may hereby underfland all the three Principles: Forifthepower, vertue,and light of God were not,then there wonld be alfo no attraftive longing in the dark eternity, and alfo the foure defire<(which is the mother of the Eternity) would be nothing at all 7 and ic may be underftood, :hat the Divine verrue fhi- neih in every thing, and yet it is not the thing it felfe, but the Spiric af God in the fecond principle j and yet the thing is his Ray [glance or luftre]] which thus proceedeth from the longing , or attrauing will. But now the Heart of, God is in rhe Father \jn'] tlie firft will, and the Father is the firft defiring or longing after the Soone, and the .*" Lftft^fi or Sonne is the \ ertue and ° lighr of the Father, from svhence the eter- brigbtmJpC' nail nature becometh alwayes longing-, and fo; from the heart of God, in the eternall dark matrix [_'itl gtneratcch'the third principle. For P O^ thereby, p fo God is manifeft , but otherwife the Deity would, jea)iiin hidden eternally.

14 Now therefore we fay (as the Scripture informeth us) that God dwelleth in heaven •• and it is the trnth. Now mark, Mo/cf writech, that God created the heaven out of the midfl: of the waters, and the Scripture fayth, God dwelleth in heaven , therefore we n^ay now ob- fcrve, that the water hach its originall from the longing of the -eter- nall Nature after the eternall light of God •, but the eternall Nature is made manifeft by the longing after the light of God , as is mentio- ned before -and the light of God is prefent every where, and yet rc- maineth hidden to Nature ; for Nature receiveth onely the vertue of th^ light., and the vertue is the Heaven wherein the light of God dvrelleth^nd is hidden, and fo ftiineth in the darkiiefie : The water is the Mitcnn-, or ma:ter that is generated from the heaven, and therein ftapdeth the third , which again generarech a Ufe and ccm- prehenfb'e efl'ence,or fubftance, out of it felfe, vi\. theeiements and other creatures.

15 Therefore, O noble Man, let rot Antichrift and the Devill be foole you, who tell you that the Deity is afarrc offfrom you , and

dirtft

'Chap. 7. ftoji^ thefoure Elements are generated,

direft you to a heaven that is fituated farre above you ', whereas there is nothing nearer to you tlun the heaven is : you onely ftand before the doore of heaven,and you are gone forth with Ad:im out of the Pa- radificall heaven into the third Principle : yet you ftand in the gate , doe but as the eternall mother doth , which by great defiring and ^ longing after the Kingdome of God, attaineth the Kingdoaie of heaven, wherein God dwelleth, wherein Paradife fpringeth up j doe you but fo, fet all your defire ^ upon the heart of God, and fo you will pafle in by force, as the eternall mother doth: and then it (hall be with thee as Chrift fayd : The liingdomc of heaven fuffenth violence ^and the Violent taticit by force : fo you fhail make to your felfe friends in heaven with your unrighteous Mammon, and fo you come to be the true fimilitude and Image of God and his proper own : for, all the three principles with the Eternity are in you, and the holy Paradife is again geiierated in you, wherein God dwelleth : then where will you feek for God ? feek him in your foule onely, that is proceeded out of the eternall Nature, wherein the ^Divine Birth ftandeth.

1(5 O that 1 had but the pen of man, and were able therewith to writedown the Spirit of knowledge : 1 can but ftammerofthe great myfteries like a childe that is beginning to fpeak ; fo very little can the earthly tongue expreile what the Spirit comprchendeth and un-- derftandeth^yetl will venture to try whether I may procure fome to goe about to feek the pearle, whereby alfo I might * labour in the works of God in my Paradificall garden of Rofes : for the longing of the eternall " matrix driveth me on to write and exercife my felfe in this my knowledge.

17 Now if we willliftup our mjndes, and feek after the heaven wherein God dwelleth i we cannot fay that God dwelleth onely a- bove the fl:arres,and hath inclofed himfelfe with the firmament which ismadeoutof the watersjinto which none can enter €;xcepc it be o- pened (like a window) for him j with which thoughts men are alto- gether befooled [and wilderd : 3 neither can we fay (as fome fup- pofe ) that God the Father and the Sonne are onely with the An- gels in the uppermoft inclofed heaven, and rule ©nely here in this world by the holy Ghoft, who proceedeth from the Father and the Sonne.. All thefe thoughts are voyd of the very knowledge of God: for then God fhould be divided and circumfcriptive, like the Sunne that moveth aloft above us, and fendeth its light and vertue to us, whereby the whole deep becometh light and aftive all over.

18 Reafon is much befooled with thefe thoughts •, and the king- dome of Antichrift is begotten in " thefe thoughts, and Antichrift

' hath by thefe opinions fet himfelfe in the place of God, and meaneth to be God upon earth, and afcribcth y Divine power to himfelfe, and ftopperh the mouth of the Spirit of God , and will not heare him

H fpeak :

^Ovtfeclfing. ^ Into,

^ (Jr, dk/'me wording.

* Or, ivorl(.

^ Mother of

Nature.

X which poffffi the minds of jlraying Cbri-

y Divine au- thor'ity. Jus divinum.

50 Howthefouye ElementidregeneraUd. Chap.y,

fpeak : and fo ftron^ delufions come upon them that they beleeve the Spirit of Iyes> which in hypocrifiefpeaketh ftrong delufions, andfe- duceth the children of Hope, as S' PauL witnefiech.

19. The true Heaven> wherein God dwelleth, is all over,in all pla- ces \_ or corners ] even in the middcft Q or Centre] of the Earth : He . comprehendcth the Hell where the Devils dwell, and there is nothing without God. For wherefoever he was before the Creation of the world, there he is ftill , V:-^ in himfelfe i and is himfelfe the ElTence of all Eflences : All is generated from him,and is originally from him : and he is therefore called God , becaufe he alone is the Good, the Heart, or [that which is] Beft : underftand,he is the light and vertue [or power] from whence Nature harh its Originall. ^Thhl^yOrap' 20. If you will ^ medicate on God , take before you theeternall plaud'mg any Darkneffe, which is without God', for God dwelleth in himfelfe, and thing ofGed. the Darkneffe cannot in its own pow er comprehend him: which Dark- neffe hath a great [delire of] longing after the Light, caufed by the * SpeculatC'-fis Lights * beholding it felfe in the Darkneffe, and fhining in it : and in in a glafe. this longing or deiiring, you finde the b fource, and the fource taketh •» Or, adlive hold of the power or vertue of the Light, and the longing maketh the ' property. vertue material!, and the materiall vertue is the enclofure to God or

fhe Heaven •, for in the vertue,(tandeth the Paradife,wherein the Spi- rit which proceedeth from the Father and the Sonne, workech. All c C^eAture or this is incomprehenfible to the <• Creation : but not impoffible to be mt (trail man. found in the minde ', for Paradife ftandeth open in the mlnde of a ho- ly foule. , 21. Thus you \_ may ] fee how God created all things out of no- ^ That which thing, but onely out of himfelfe : and yet the ^ Outbirth is not from is procreated^ his Elfence [ or fubftance ] , but it hath its originall from the Dark- viz. t he feme neffe. The « fource of the Darkneffe is the firfl Principle, and the ver- Eiements. tue f or power ] of the Light is the fecond Principle, and the Out-

* Or, (pringmg birth [ generated ] out of the Darkneffe by the vertue of the Light, properties. is the third Principle ; and that is not called God : God is onely the Light, and the vertue of the Light, and that which goeth forth out of the Light is the Holy Ghoft.

22. You have a fimilitude [of this] in your felfe : your foule which

is in you, giveth reafon to you, whereby you think [confider and per-

^•^ ceive ] : that reprefenteth God the Father : The light which (hinech

in yoiv foule, whereby you know the vertue [ or power in you ] and

leade [ and direft or order ] your felfe with, that reprefenteth God

the Sonne,or the Heart,the eternall power and vertue:and the minde

in which the vertue of the light is, and that which proceedeth from

^Otyblindmije the light wherewith yourgoverne your body, that reprefenteth the

of underftand- Holy Ghoft.

ipg' 2?« The f darkneffe that is in you, which longeth after the light i

that

5 Or, in the Divine jey^ wherein God and the ^H' pels dwell.

Chap.7. TJorvthe fours Eietmnts are generated, 51

that is the firft Principle : the vertoe of power of the light which is in you, whereby you can fee in your minde without [ bodily ] eyes, that is the fecond Principle : and the longing [power or j vertue,that pro- ceedeth from the minde, and attraftech and filleth [ oi inipregnatethj itfelfe, from whence the niateriall bodygroweth, that is the third Principle. And you [ may ] underftand very exaftly, how there is an ^'* inclofure [ftop or knot ] between each Principle > and how God is the beginning and the firft vertue [_ or power j in all things : and you un- derltand, that inthisgroffe [fluggifh or dull j body, you are not in § Paradife : for that [outward body] is buta niifty [ excrementitious dusky opake procreation or ] Out-birth in the third Principlejwhere- in the foule lyeth captive, as in a dark dungeon ; of which yoli fhall finde a very large defcription, when wee come to write about the Fall oiAdam.

24. Now mark, when God would manifeft himfelfe by the mate- riall world, and the Matrix ftood in the anguifhing birth, wherein the Creator moved the fii ft Principle to the creating of Angels •, then the

Matrix ftood undivided in the inward ^ Eflence : for there was then ^ Or/ubjianct* no comprehtnlibflity, but fpiritonely, and the vertue of the fpirit: The Spirit was Godjand the vertue was Heaven, and the fpirit wrought in the vertue, fo that thereby the vertue became attrafting and long- ing • for the Spirit beheld it felfe in the vertue:and therein the Spirit created the vertue from whence the Angels came to be : and thus the vertue became the dwelling of the Angels, and the Paradife wherein the Spirit wrought: and the Spirit longed after the light, and the light fhone; in the vertue : fo there is a Paradificall joy, and pleafant fporc therein : and thus God is raanifefted.

25. Now thus the erernall light, and the vertue of the light, or the heavenly Paradife moveth in the eternall Darkrefle '■, and the Dark- nefle cannot comprehend the light •, for they are two feverall Princi- ples ■■, and the darkneiie longeth after the light, becaufe that the Spi- rit beholdeth it felfe therein , and becaufe the divine vertue is mani- fefted in it : but though it hath not comprehended the Divine vertue and light, yet it hath continually with great luft lifted up it felfe to- wards it, till it have kindled the roote of the tire in it felfe, from the - beames of the light of God : and there arofe the third Principle : and'

it hath its originall out of the firft Principle,out of the dark Matrix, by the'fpeculatingofthevertuei or power] of God : But when the kindled vertue in this fpringingup [of the third Principle] in the darkneffe became fiery j then God put the Fiat thefeiri, and by the moving Spirit , which goeth forth in the vertue of the light, created • the fiery fource in a bodily manner, and fevered it from the Matrix : and the Spirit called the fiery created properties, ftarres, for their qualitie.

H 2 25. Thus

' Beholdifigy imagivng^ or refleilioti.

J 2 Howthefoure Eiemints AUgenerMed. Cbap,7^

ad. Thus it is plaine to our fight, how the ftarry heaven (orasf may hotter render it to tlse enlightened Reader ) the Quinteflence ( or the fifr forme in the Bti rh ) ii fevered from the watery Matrix i or else tliti e woiiid hjve been no ceafing from ihc generaring of ftones fc ?ro'>trtie or ^"^ eaith, if rhe fery '' narure had noc been fevered : hue bccaufe the kinde. 'A crci'^a^l Elimcc ( vi\. God ) would n^anifeft b-.Tifelfe in the dark Ma- trix i aijd [ hath defired ] to make the nothing forneching •, therefore he hath fevered the kindled vei rue, and made the Matrix cleere or pure.

27. And thtis now the Matrix ftandeth incomprehenfibly , and longeth after the fiery nature [or condition] and the fiery nature longtth after rhe Matrix : For the Spirit of God ( which is a Spirit of J ^.^^ i^^^.jj mecknefie,) ' beholaeth it felfe in the watery Matrix ■■> and the Matrix oi 'th receiveth vertue from thence : thus there is a conftant will to gene- * * rare and work ; and the whole nature ftandeth in a great longing and anguifh , willing continually togeneratc the Divine vertue j God and Paradife being hidden therein : but it generateth after its kinde, ac- cording to its ability.

38> Now when God had fevered the Matrix with [or from] its fiery forme, and would manifeft himfelfe with this world •, then he put the Fiat into rhe Matrix,and fpake out of himfelfe : [faying,] Let there b£ HeArbsy Grajfe^ Trees^ and Beafts^ every one according to their l(:ttde : This fpeaking, was the heart, or the vertue [ or power ] of the Eter- nall Father : But the Spirit which had the Fiat, went from the Eter- nal! Father (in the vertue of the heart of God j forthwith the will

" Crtaitd. ( ^"^ ^'^ ''''^' ^^^ ^^^ ^''^^ ^ ^"^ *" "^^^^ "^^ Out-Birrh in the third Principle, materialljvifible, and comprehenfible, each according to its Effence : as the^ertue was, fo was alfo its body. For there the fie- ry Matrix, or the Conftellation, gave its vertue to the Fiat j and the watery Mitrix with the Elements received the vertue,and fo were im- pregnated, and each Element generated its own creatures out of ic felfe ; as alfo each forme in the fiery and watery Nature out of them- felves : and yet it became no feperable Effence, but onely every crea- ture was feperated according to its kinde , according to the Eternall vertue, which arole in the longing by the lu(\ , and became the third- Principle, which was not before Time [ began ] .

29. Thus the fkarry Heaven ruleth in all creatures, as in its proper

own : it is the [husband or] Man,and the Matrix, or the watery forme

is its [ wife or ] Woman, which it continually impregnateth, and the

Matrix is the genetrix , which bringeth forth the childe which the

*^M I th or ^*^^^^" " begetteth : and that is the created Heaven in the third Prin-

f. ^i * ciple, from whence the Elements are proceeded •, t//\.the watery Ma-

prmetv, ^^-^^^ ^^^ of which the vilible water generated ic felfe, and (till alwayes

dorh generate it felfe in the anguifh.

30. There:

Chap.7« ^°^ thefeure Blsments are generated, 5 ^

30. Therefore Mofcs writeth •, Thar, God created th.' Heaven out ef the mtaft of the ipaters ; (This you mufij i^nderftard [ to be J out of the eternal! watery Matrix, which is bur a Spirit, " licreiii the Paradife is, ?nd the hoiy Heaven, •Z'i^. the Divine verrue, v.hich the darx Mnrix Jufted after in its hunger , out of which the vifibic Matrix of the ^oure^^ Elements is proceeded, out of which, the Elicnceof all t;rienc«55^B that now are, were created by the Fiat through the eternall Spirit oHJIf God.

31. For every forme in the Matrix hath itsvifibJe creatures, and fuch as are invifible to humane eyes : which creatnires in part as to us

are as it were but meere ° figured Spirits : as the fire hath fpirits and ° Shapes and creatures th.n are invifibJe to our material] eyes, and wee cannot fee formes efap- them : there are aifo in the Aire invillble fpirits, which wee fee not ■■, pcarancc, for the Aire being immaterial), foare alio the fpirits thereof : The water hath mareriall creatures, which arc not vifible to us : and be- caufe they are not out of the fire nor aire, they are of another p qua- lity, and are hidden [ as ] to the fiery and airey [ fpirits ] except they will manifeft themfelves.

32. AsFire, Aire, Water, and Earth, lie in one cafe [ or cheft 3 and they foure are but one thing,and yet of foure diftinft differences, and none of them can comprehend, nor retaine the other : and fome- whacof one of the foure, being i fix, in every creature : that crea- ture cannot binde it felfcas to that : but is manifcfted therein, and according to that fpirit is comprehenfible and perceptible, and yet is incomprehenfible to the fpirits of the other Elements.

33. For all things are come to be fomething out of nothing : and every creature hath the Centre, or the circle of the birth of life in jt felfe : and as the Elements lie hidden in one another in one onely mother : and none of them comprehendech the other 3 though they are members one of another : fo the created Creatures are hidden and invifible to one another : for every Creature looketh but into its mother that is fix [ or predominant 3 in it -.The material! creature feeth a material! fubftance, but an immaterial! fubftance, ( as the fpi- rits in the fire and in the aire ) it feeth not ; as the body feeth not the foule, which yet dwellethin itj or as the third Principle doth not comprehend, nor apprehend the fecond Principle wherein God is ; though indeed it felfe is in God, yet there is a ' birth between ; As it is with the fpirit of the foule of man, and the elementary fpirit in man, the one being the cafe [ cheft ] or receptacle of the other i As yoa fhall finde, about the CreatioH of Man.

P Froperty.

9 Ovy predomi- nant.

^OiyVr'mciple.

CHAP,

54

Of the CrcMtonof the Creatures, Chap.g,

CHAP. VIII.

Of the Creation of the Creatures ^ andof the f^rwging up of , >>^ every a growing thing: as alfo of the Statfes and Ek^ fruu. ^^^mentr, and of the Onginall of the ^ Subfiance of this

'yegetablejOr

fruii.

*> Or, (fenc;

I. TN the beginning of the laft fore going Chapter, it is mentioned, A that it is not ftrange for a man to write, fpeak, and teach of the Creationof the world, though he was not prefent when it was doing, if he have but the knowledge in the Spirit : For there he feeth in the Mother,asinaglalTe,thegenetrixofevery thing-, for one thing al- wayes lyethin another,and the more is fought, the more is found, and there is no need to caft the minde beyond this world *, for all is to be found in this world, yea in every thing that liveth and moveth. What- foever any looketh upon,and fearcheth into, he fhall finde the Spitic with the Flit therein ■, and the divine vertue \^ox power difcovereth ^ Appearetb- ^i^l •= beholderh it felfe in all things, as it is written, The ward it neare thse, ivtn in thy heart and lips. For when the light of God dawnerh, or breaketh forth in the centre of the fpirit of the foule \ then the C)r>C^^*J^i»g. fpirit of the foule Teeth very well the •* creation of this world, as in a cleare glafl"e,and nothing s afarre off.

2 Therefore now 1 dircft the Reader to the creatures, that he may fearch into them, and fo he fhili finde all thing?, and that more won- derfully than any man caa write or ipeak j if we be born of God. We

^ Oryfu/ida- muft not " think with our underftand:rig and ;ki!l, of Gods making or mentdly con- creating, as of a man that makechlome-A hat , as a Potter maketh a ceive. - velVellofalumpofclay, or a Stone f'urter, or Carver maketh an I-

mage after his pleafure ■, and if it doih notpleafe him, then he break- eth it again : No, the works of God in the creation of the world, were altogether fixt and ftedfaft ,' good andpeifeft, as M'fes wri* teth : And GOD fatv all that he had mndcy and behold, it rvtu veiygoed.

3 For he took not one lump after another, or many lumps toge- ther, and made beafts of them , that is not liktly j and it is much moreabeftiall than a humane rhooght But as is mentioned before, af'

'In loco. ^^ that the Devil was fallen with his [ci^Jons,(-*ho had his throne ^ in

thd place of this world, [landing bodily after the manner of i Spirit, g i^f^lth lufire '" '^he firfi: Principle, and s through' y eniightned all ovicr with the fe- «r br!2htneire> cond Principle, truly dwelling in Paradife, and in the divine vertue (^or power,] «nd yet with pride fell from the lit^ht of God, and catched at his own mother the root of the fire, thinking to domineere over the meeknefle of the heart of God) then his dwelling continued

to

Ghap. 8 . Of tBe Creation of the Creatures, ^ e

, to be the fii ft Principle in the fiery dark Matrix j and God created the O'Jt birth out of the matrix, for a Principle : and in the eternal! matrix, in the longing will opened the centre or birth of life j and there (after the manner of the Deity, as the eternall Deity from eter- nity hath alwayes generated) arofe [and Sprang up] the third Princi- ple, in which the Deity ftandech as it were hidden ^ yet forming^* imagining, or imprinting it felfe powerfully in all things : which i^ in- ' comprehenfible and Unprofitable for the DeviU.

4 Yet the third Principle is a fimilitude of the Paradificall world, which is fpiritualijand ftandeth hidden therein. And tiius God mani- fefted himfelfe, and feeing the fpirituall world of the Angels in the place of this world continued not, therefore he gave another Princi- ple to this place, wherein a light fpringeth up fti.'l, and where there is a pleafant refrefhment : for the purpofe of God muft ftand, and the- firft creatures mult continue in darknelTe rather j^than that the pur- pofe of God fliould faile.]

$ Sothematcerof thisworjd, as alfo the Srarres and Elements muft not be looked upon, as if God were not therein : his eternall - wifdome and vertue (^or power^ hath formed it fclfc with the Fiai: in all things, and he himfelfe is the Mafter-workmaiv ■■, and all things went forth in the F;at^eveiy thing in its own eflence, vertue and pro- perty. For as every ftarre in the Firmament hath a property diffe- rent from the otiier •, thus is it with the mother alfo, out of which the fifth ^ dVence of the ftars went forth. For when the fiery form of the h SuLfiaftce $-^ ftarres was leparated from her , fhe was not prcfendy fevered from forme. ' the firflu-eternall Birth- right •, but flie kept her firft eternall ver- tue. Onely the rifing power of the fire is fevered from her-, fo that fhe is become a pleafant refrefhment, and a kinde mother to her children.

6 Now when God on the firft day had gathered together the lump of the earth in the great deep of this world, then the deep became purified, yet {^the deep between the firaument and the earth though it wascleanfed from dregges, was] dark, and had no light in the ma- irixjbut the fifth eflence,that is, the fifth form in the matrix , fhined as a f!re,wherein the Spirit of God with the Fiat, moved upon the wa- try matrix : and the earth was naked, bare, and void, neither had ic fo much as one fpile of gralTe.

7 Now,fayth M^/ts , And GOD fay4, Ut there be light , and .there rvas light. This light now was the fiith form in the ma- trix : For the fifth eflence was not yet created in the matrix, nor fe- parated till the fourth day , when God created the Sunne and Srarres out of it, and feparated the light from the darknelTe j where tiien the light got the vertue of the glance, or fplendor into it felfe for its own,and the root of the fire in the centre remained hidden in the darkneHc. S en

5 6 Of the credtion of the Cy^atuveu Chap. 8*

8 On the fecond day God created the Firmament of the heaven, vi"^. the ftrong eaclofure [^ fence or flop] to the darkiiefle of the o- riginall matrix, that it might no more kindle it felfe, and generate earth and ftones. And therefore he made the enclofare or firmament out of the midft of the waters, which ftayech the might [force or

.'/^ower] of the fire, and became the vifible heaven, whence the crea» tares are proceeded, whereout now the Elements, Fire, Aire, and Water proceed.

9 Thethirdday God, by the Pnt^ divided the waters upon the earth,and created them for feveral places,that there might be a dwel- ling upon the earth, and fo the earth, became dry. Now when this was done, then God did feek the creature, and the eternall Father fayd, (that is, he wrought through che Sonne, who is his heart and glance)[^or Iuftre]in the Fiat in the earth : and there budded the Jife through death, and gralle, tiearbs, and all manner of trees and plants

' Fountain. fprung up, every one according to the eternall ' fource, as it had been before. Thus every effence became vifib'e, and God manifefted his manifold vertue with the manifold hearbs, plants and trees, fo that e- very one chat doth but look upon them,m3y fee the eternall power, vertue, and wifdome of God therein •, if he be born of God he n ay know in every fpile of grafle, his Creator in whom he liveth. Thus in this time fprung up all that grew [or wa^^ 'H the earth.

«

^ If men would ^ot he hlinde^ the) Might here fee the my fiery of the Man Ch>^ffts remaining ifi. {feath ttil the third day^ and his bringing of life out of the earth,

10 And the Matrix of the Earth flood ftill till the third day, as ic were in death,in refpeft of the great ftorm : But in the Fiat the life fprung up through the death •, and the eternall vertue [ur power] and wifdome of God (which hath formed it felf together in the Fiat) difcovered it felfe on the bloffoming earth , where the fimilitude of the Paradificall world may be clearly fcen.

I r For although many thoufand feverall hearbs fland one by ano- ther in one and the fame Meadow , and one of thtm fairer and more vertuall than another,- yet one of them doth not grudge at the form ^ The earth, cf another, but there is a* pleafantrefrefhment in one ^ Mother; fo alfo there is a diftinft variety in Paradife, w here every Creature hath its greateft joy in the vertue and beauty of another •, and the eternall vertue and wifdome of God, is without number and end ^ as you found before in the third Chapter concerning the opening of the

Centres

This wu found written in the manufcripc copie apart by itlelfc, fothac it is not (cnown whether it be the Authours or no.

Chap. 8 . Of the Creation of the Creatures'^ 5 ^

Centres of the eternall life. You fhall finde no book wherein the Di- vine wifdome may be more fearched into,ancl found, than when you wali< in a flowry frefh fpringing Medow , there you fhall fee, fmell, ' and tafte, the wonder full power and vertue of God, though this be bat afimilitude, and the divine vertue in the third Principle is be- come materiall •, and God hath manifefted himfelfc in a fimilitude. But [this fimilitude^ is a loving Schoolmafter to him that feeketh, he fhall there finde many of them. j

12 On the fourth day God took the place of this world rightly at Or,/^e "tvife- the heart : for therein he created the * wife mafl:er out of his eternall ^^^^ mafiers, wifdome in the third Principle, vi\. the Sunne and Starres \ herein or teacher's. men may firft rightly fee the Deity, and the eternall wifdome of

God, as in a cleare glaffe, though indeed the effence or fubftancc that is vifible to the eyes, is not God himfelfe,^but it is the Goddeffe in the third Principle, which in the end goeth into her Ether again, and ta- keth her end.

13 Though men muft not caft the Pearle in the way that the hearts may tread it under foot, much Icfle muft men throw it among the grains [or husks^ to be devoured by the fwine : (for that would not be beneficiall to the wanton world , becaufe that feeketh nothing thereby but to mifufe it felfe therewith •, for the Devill whom the world fervethjdoth teach it, that when it learneth the ground of the Heaven,and of theScdrs,to will prefently to be a God, as Lucifer did : ) yet 1 will write fomewhat of the beginning and vertue or power oif the Starres (becaufe man and all creatures live in the vertue, work- ing, and elfencesofthem, and that every creature receiveth its pro- perty from them) for the fake of him that feeketh , who would wil- lingly flye from the beltiall man, and would fain live in the true man, who is the image and fimilitude of God : For to fuch it is very highly neceflarjito be known. Alfo for 'the Lillyes fake which

growech inthetrecof the foure wrath towards the "^ North in the ^Aiidftight, Matrix. ' ^

14 Mofcs fiTitdhyGod fay d^Let there be lights in the Firmament of HeaveaiWhkh may feparateand difiingy'^ day and, nighty and be for fignesy for times andfeafonSyfor dayes andyeuys.^^d to be for light i w the Firmament ofheiven,tofl}'mc upon the earthy and it xvaifo. And God made tivo great lights J the greater light to rule the day , andtheUffer i'ght to rule tb-: night : Alfo, he made the Starres. .And God fet them in the Firmament of heaven, that thij might jhlnc upon the earth, oHd rule the day and^e night, and feparate the light from the darl(neffe. :"

► 15 And though ^/o/c J hath written^ very rightly, that they fhould govern the day and the nighc, and fhould feparate the light from the darkneuc, and make times and feafons, yeares and dayes, yet is it not pUinenough tobeunderftoodby thedefirousReadcr. For there is

I found

-jg Of iheCreatiofi of the Creatures, Chap. 8,

foqada very high thing in the vertue and power of the ftars •, [which is] that every life, growth,colour and vertue,thickneffe and thinneffc, fmalnefie and greacnefl'e, good and evil], is moved and ftirrcd by their power. For this caufc the wife Heathens did relye upon them, and honoured them as Gods : therefore I will write fomewhat of their o- riginall, as farre as i$ permitted to me at this time, for their fakes thac leek aaddefire the Pearle. But I have wricren nothing for the fwine, and other beftiall men, who trample the Pearle into the dirt,and fcorn and contemn the fpirit of knowledge •, fuch as they,may, with the firft world, expeft a deluge, or flood, of fire : and feeing they will beare no Angelical! image, therefore they muft beare rhe images of Lions, Dragons, and other evillbe<ifts, and worms Tor creeping things : ] and if they will npt.admic of good counrell that. God may help them, then they muft look to finde by experience whether the Scrrptures of Prophefie dee lie to them, or no. ; ^

16 The EvangeliftS'/o/?« wrirerh of the originality of theeffcnct and creatures of this world,fo very highly and exaftlyjas may be read in no other place of Scripture in the Bible ; In the beginning was tht Ward^ and (he word rv(uwuh God^emaibat ivord tvas God : This was m the beginning nvkhGo-dyall things were made by It^and without it was nothing made that wta made. In it was thelifey aHd the life wot the light ofrntn^md ths light jhone m the darlfncffeyfOid i he dicrlfntjfe hath not com' (Wtprehended the light.

17. Mark what /flia faith: In the begfmtkgtif the Creation, and he* fore the times ofjhe wor/di was the irordi and the word. wasGod^ and i»,the word was the light^and itjhouemthe Dar^effe^ andtheOar\ntffe could not comprebciid the light. Wherein may be clearly underftood, that the Et-ernali Light is God j and that it hath its eternall Originall in the eternall vcrtueor power j and that it' is the eternall vyord, which fh.one in the Darkncflc. Seeing then that Word created all '•' ;iv.V." i:!i. ' thing^iin all pl:;ces ,, thetefore it alfo was' intala places,, for without it was nothing made. ^

' i8. hJow that Word had ho rnktcer oijt crwHklti it made afiy thing, but it created all things out of the D^rkneffe, and brought them to light, that it might fWne forth,. appeate, and prefeidt itfelfe. For in it was the life, and it gave the life to the creature , and the creature is opt of its vertije,^nd the vertue became material), and the light fhin- eth;therehii ajjd the ruateriatl vertiueeannot comprehend if, for that is in Darknefic : brti; feeing tUe matcAiall vertue cannot comprehend the light, which from eternity ftiincth \u the darkneiVcitherefore God hath given that \_ mat.<riall vertue], anodier light, which proceedeth out of the vertue, ( t//':^. the Sunne ) which ihineth in the creature, that fo the creature is manifefted in: theiight., i ,

fS^v Fei^as dje Qgfjy is thc'vortue [ pjr p.ov*^eri2 and light of Para* ;:j:/i 1 dife

Cbap.8. Of the CreAtkn of the Creatures, 5^

dife in the fecond Principle : fo the Saane is die vertue f or power J and light of this material! world in the third Principle : and as.the I)eity (hineth in the darknefle in the firft Principle/o rhe Sunne fhtn- ech in the darknefle in the third Principle. And as rhe Deity is the erernall vertue and the fpirit of the eternall life i fo the Sunne is the Spirit and the vertue in the " corruptible life. " Or, Tranfi,

20. So now a Spirit is nothing eife but a fpringing will, aud in the tory life. will there is the anguifh to the birth, and in tlie anguifh the fire gene-

rateth ij felfe, and in the fire the light, and froui the light the will becomcth friendly, pleafanr, niilde,and fweet, and in the fweet will the kingdome and the glory generateth it felfe. Thus the light keep- eth the might [ or power J -, *nd if that be pur oat, then the vertae [ or power 3 and glory ceafech, and the kingdome alfo.

21. God, who ib the eternall light, he is the erernall will, he fhin- eth in the Darknelfejand the Darkneffe hath comprehended the will : and in that jwill ( vvhich hath ccmprehended the Darknelie ) the an- guifli rifeth up, and in the foure [_ harfh ] anguifh the 6re, and in the tife the light, and out of the light {_ cometh ] the vertue i_or power ] and out of the vertue the kingdome.So no<v out of the fire [came] the Conftellations, and moreover the Sunne , and out of the vertue came the Heaven j and the kingdome is Gods. All this was in the firft wijj in the Creation,one with another : wherein God fevered the fiery will, from the milde will of the light, and called the fiery [ will ] Starrcs, and the milde [ will J Heaven, in refpeft of the vertue of each of them.

22. 'i;|ie San is the ° Goddefle in the third Principle -, in the . crea- o p^ffy q^j^ ted world ( underftand, in the materiall vertue) it went forth out qf "

the dar,!<neire in the anguifh of the will, in the way and manner qf the eternall Birth. For when God fet the Fiat in the Darknefle, then the darknefle received the will of God , and was impregnated P for the p y^. Birth. The will, caufeth the [ foure ] harfhnefie, the harftinefle cau- feth the attraAing, and the ftirring of the attrafting to mobility cau- feth the bitternelle, which is the woe : and the woe caufeth the an- guifh : and the anguifh caufeth tlie moving, breaking, and rifing up. Now the foure harfhneflTe cannot endure the jirking, and therefore attradeth the harder to it felfe : and the bitternefle or theatrra^ing will not endure to be ftayed, but breakcth and ftingeth f® very hard in the attraiftingjthat it ftirreth up the heare, wherein the flafh fpring- cth up, and the darke [ fourenelTe or ] harfhnefle is atfrightcd by the fiafh, and in ttje skreeke the fire kindlech. and in the fire the light. Now there would be no light if the fkreek in the harfhnefle had not been,but there would have remained nothing but fire i yet the Ikreek in the harfhnefle of the fire killeth the hard harfhnefle, fo that it fink- erhdowu as,it were to the ground, and becometh as it were dead and

I 2 fofti

go of the CreMUn of the Creatures] Ghap.?,

fofc •, and when the flafh perceiveth it felfe in the harfhnefie, then it is affrighted much more, becaufe it findeth the mother fo very milde, and halfedead in weakneffe : and fo in this fkreel< its fiery property becometh white, foft, and milde, and it is the kindling of the light, wherein the fire is changed into a white clarity [glance, luftre, or brighrneffe.]

' 23 In fuch a maner as thi s the Sunne rofe up in the Fwr, and out of the Sunne (in its firft kindlingj [^arofej the other Planets, z/i^. up- wards, out of the raging bitternefl'e Mars Qarofe] which the fplen- fiiari. dor of the Sunne ftayed [or upheld] when it difcovered ^ it: and

out of the vertue of the Sunne, which raifed it felfe higher [arofe^ Jupiter imprifoned in the centre of the Fiat ; and out of the cham- ber of anguifh [arofe] Saturnu^ : and downwards ^(?;7^ [arofe]from the foft mildnelfe, when the harfhnefie was overcome, and that it was foft, fweet, and finking down like water. And when the light kindled, then out of the foure harfh wrath came Love and Humility to be , running downwards : and out of the overcome vertue in the foure harfhnefie [ arofe Mercurius ) wherein f^andeth the know- ledge of what was in the Originall before the light : But when the light made the vertue in the place of the Sun materiall j as it were m an earthly manner [ arofe 3 the Moone.

24 This the world comprehendeth not, but fcorncth it, therefore I will here no further caft the Pearle before the fwine : for there be- longeth another light to this knowledge , therefore I will pafle that by, and goe on.

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

2(5. God is invifible, and the will is alfo invifible, and the Matrix alfo is invifible, and yet they arc in fubftance, and are from eternity, and continue in eternity : and the Word is the vertue of the will; and the vertue [ or power ] maketh the Fiat,and the Fiat maketh the kingdome, and it is all alike eternall in one onely fubftance : The will hath generated the Word from eternity ', and the Word the vertue, and the vertue the fpirit, and in the fpirit is the light, and in the light is the power, underftanding, and knowledge 5 otherwife it were alto- gether nothing.

27. That light hath wrought in the knowledge, and in the under- ftanding, and generated afimilitudeof its fubftance: and the fub- ftance which wrought was the Fiat, and the Fiat formed the fimilitudc which was generated out of the will, and made it vifible : and the fi- nwlitode- was generated out of the darknefle, out of the eternall no- thing;

Chap. 8, Of the CriAtion of the Creatures. Ci

thing i and yet fontiewhit was there, t^/^. the origtnalneffe of the an-

guifh, out of which the cternallwill'generateth it felfe fromecer- ^ Orytaieth'its

nitie. ctermH Qrigf^

2%. Now the fimilitude alfohath received fuch a will out of the ndl. Fiat, as the eternall will is ; and it hath generated the vertue^or power,] and the vertuc is the Heavens and the Jighc which is become Ihining in the vertue, is the Sun : and that workech in the vercae j (5 that there is underftanding and knowledge 5 or elfe all in this world would be an immoveable fubftance, and all would lie ftiU, and fo nei- ther hearb nor grafie would grow.

29. Therefore in the Fiat is arifenoutofthe anguifh, the fimili- tude of the knowledge and underftanding ; and that is the Conftella- tion •, and it is the fft forme of the Birth in the Fiat,and the Fiat hath fevered the formes in the birth) fo that every effence is feverall 3 as hard, fofc, thick, thin, hot, cold, bitter, tart, fourejfweet, and fo forth as we fee : and the fpirit continued in the matrix of Heaven , which goeth out from thence, ( vl\. the aire ) and the Spirit receiveth the underftanding from the Conftellation j for it is a member of the other in one onely Mother.

30. Now the Matrix ( v\\. the created Heaven ) in the Fiat, toge- ther with the ftarres, is the fimilitude of all that was from eternity: though not vifible : and the Fiat is in thefimilirude ; and the Paradife wherein the Augels dwell, is hidden in the Matrix : and God is fhin- ing in the Paradife , and yet incomprehenfible ; as the glanfe [pi lu- ftre] of the Sunne cannot be comprehended.

51. And God is immenfe \_ immeafurable ~\ , and the fimilitude rs alfo immeafurable : he is in the fimilitude and the fimilitude compre- hendeth him not : the fimilitude is his worke, and he is the Mafter workman thereof -, the Conftellation is his inftrument, and the "^Ma'' f y^^ created - trix with the Elements, arc thtwM^tcria^ [ matter or materialist out Hcai'cn. of which the t Mafter cutteth and fafhioneth his work. t xhe Fiat»

§2. Now the Mafter alwayes worketh on and on, withourconfide- ration, what he lighteth upon that he makech : for the confideratlon is in the worke. And therefore it is that the whole-tiature ftandeth in anguifh and longing, to be freed from the vanity •, as alfo the Scrip- ture witnefleth. Becaufe it tafteth the Paradife^in it felfe, and In the Paradife the perfedion, and therefore it groanech and lifceth it felfe up towards the light of God and Paradife \ and fo bringeth fonh in its anguifh alwayes foniewhat that is fairer,higher and ne%v j as may fuffi- ciently be found and underftood in the mindeof man ■, and is very vi- fible to a fmall underftanding : that in wofkes alwayes feme fpecial thing is brought to light, and if you be not blinde,you may fee this iii Men, Beafts, yea even in hearbs and graflfe.

33> Thus on the fourth day, by the Fiat, out of the vertuCj prepa- red

62

^ CornerdcaPf er the Crorone cfhis il(gre€.

* The Divine RegiM or Co-

" Cap or Hood of felf concei- ted tvifdomc.

* And Mar gi- vail notes.

y The univcr- fities.

Of the Creation of the Creatures, Cbap.8,

red the fimllitude of his fjMance [and fitted it] to be a Matrix, which fhould generate all viiatfoever was a fimilicudeof his fubflance, out of the wirdomc which was in him from eternity : that (o all formes might be brought forth and become vifible, which were from eterni- ty in the Matrix j and the fimilicude of the unfearchable manifold va- rieties and vertues, are the ftarres, which altogether give [ or fend ] <hcir vertue into the matrix of the Heavcn,and the Heaven givech that fame fpirit to the Creatures. This is the coutfe of all Creatures after the fame elTence [ or fubftance J and they are formed after the fame fpirit, which is their vertue, fpirit, and life.

54. When God had finillied this on the fourth day ', he faw it, and corjfidered it, asdic was good, as Mafis writeth. Then God defired in his extcrnall will, that this Kingdome or Principle [] of this world ] fhould alfo be creaturely , like the perfcft Paradificall Kingdome , that there (hould be living creatures therein : and the will fet the ver- tue ( that is, the Word ) in the Fiat ', and then the Matrix generated all manner of [_ living 3 creatures on the Fift Day, every one after its kinde. You muft undeiftand by the word, IQadey as many various [ formes 2 as the Matrix is ^ of J i as you may obferve it in the Con- It ellat ion. *

3 5. Now I fhall fall into the fchoole of the Mafter in his "" To'titi- ficu.!Ji'jus {_ hood and grace of his degree] : who will aske out of what the Beafts, fowles, fifhes,and wormes were made i for he will have it, that a il of them were made out of the eartli, and will prove i t out of Mojts, and he underftandeth as much of Mofcs as of Paradife, which he will have to be altogether corporeall. Therefore there is a groife deadneffe in the underftanding : and though I write plaine enough j yet I (hall be ftill dumb to that deadned foule wh.ich is voyd of under- ftanding : and yet 1 cannot help it : for it is faid ■, Ton muft be borne a- ncWy if you wdl fe thc^limgdom-. of God : would you fainc know [whereout the Bcafts are made] then lay alide your " bonnet of pride that is in your minde, and walke along into the Paradificall Garden ofRofes, and there you fhall finde an hearb, if youeateof it, your eyes will be opened, fo that you fhall fee and know, what Mofes hath written.

56 The " Gloffes that are put upon Afo^^f from Reafon, will not fhew you Paradife,much leffe the Creator- The Prophets and Apoftles learned more in the Paradificall Schoole in one houre, than the Do- lors in their ^ Schcoles in thirty years : Ones own wifdome availeth nothitjg : God giveth it to him whom he loveth for nothing. It can- not be bought for money nor favour , as King Sohmoa. wiJI tell you.

37 If we will be ftill fo very earthly minded, as to th"'nk that God made all the beafts of a lump of earth -, of what then is their Spirit

made?

Cliap. 8 , Of the Creation of the CrSiUurss,

made? Seing tliateirrh is not very flefh, and the blood is not n-:cere water : Befides, the earth and the water is not life \ and though the * aire r nme in it, yet it ftill remainerh fuch an efience as fpringeth on- ' ly in the F;i^,and the tinfture which rifeth i;p in the fire, and from vrhence the noble life h ftirred, is hidden.

58 2lf v'^y write- h. Let there come forth all manner of* beads e- very one according to its kinde. Now rhen the queltion is,Out of what fhould thty come forth ? Anfwer, Oat of the Mitrix. Whit is the Matrix out o^^^hich they fhould come forth? It is the foure Ele- ments, wh ch are together in the earth. The Fut brought forth the beafts \_ox living creatures] very '' indigeftedly as they are in the ef- fence : not from heaven •, but out of the Matrix of the earth : and the Matrixof the earth is one £arid the fame] thing with the Matrix in the deep above the earth , and [hath j one fand the fame^ ' domi- nion. The confieilacion ruleth in all Qthings,^ and it is the Limbui^ or the ^ Mafculine wherein the riafture confifts, and in the Matrix of the earth, is the Aquaftrifh Tor watery] Spirit : they come forth onely out of the Matrix of the earth, chat they might be of the elTence of the earth, that fo they might eat of the fruits that grow out of the earth. For every Spirit liiftech after its mother from whence it ciam6

-■^-9 Now then if the Beafts [or Animals nature^ were meerly out of a lump of earth, then they would eat earth ^ but feeing ^ it is pro- ceeded outof the Matrix of the earth by the f/^r, therefore it de- firoth alfofuch food as the matrix affordeth oat of its own efience : and that is not earth> but flefh : yet this flelli now is a ^ MalVe whence the s body cometh , and the fpirit of the confrellation maketh the h tinfture therein •, which [Spirit] ruleth over all, as in one mother, and in every life it maketh the underftanding ; for the fpirit of the eonftellation ruleth in all ihingSjin the earth,ftones, metals, elements and creatures-

40 For in the beginning of the creatiofi* at the time when the earth became maicriall, all was generated out of one onely fubftance, and there was no more dene but a reparation made of one ' from a- rother : therefore in every reparation there muft needs be alwayes a vehement hunger of one "^ after another : An example whereof you have in propagation •, for the fake whereof the reparation was fo made : For you fee tliat there is a male and a female ', and that the One continually defireth copulation with the other, that they may ' generate- This is a great hidden fecret. Obferve, when the Creator by the Fiat feparated the Matrix from the Aqiiafter [or watery Mo- ther i?] for the fiift form'is heavenly and incorrupfibleias long as the kingdome of this world ftandeth, and the root of the firft form '" hol- deth Paradife.

1

Si

2 Or, brtitb.

* ^n'malty or

living crtor tiirc:.

h ^ fit bout or- Her.

^RiileorgO' vsrning. ^ Mars.

"TbetejiiaU naiure.

^OT^Co^cretl-

on.

s Corpus.

^Otypcnetra-

ting the life

a'/idthe blood.

\ Part. ^ Vart.

' Engender.

m tcticheib^or reachcth.

^4 Of the creation of the Creataref. Chap.Si

I will fet it down more intelligibly [or plainly"^ for thefmpleft %jaclersfake,

41 Obferve, as hath been often mentioned, that as In the Fiat in the akirig matrix, (z'J^. the dark harflineffe [pr fourneffej) the fire rofe up in the breaking wheele in the kindling , and that in the fiery, the hght of the Sunne and of all the Starres [fprung up (which is Cdone] in the harfh matrix, which from the light is become thin, lowly, and materiall water) and the pleafant fource of love [fprung up '] fo that one form vehemently loverh the other, in refpeft of the kinde, meek light, which was come into all formes. So now the fofc meekneffe was become a new childe, which was not the dark original- neffe in the anguifhingnefie'But this childe was the Paradire,yet being ittftood not in the tJi/aitf/'M [formatter] therefore the matrix of the

'^TbeWAtrix, harfhnefle could not comprehend it j but^ityeeldedit felfe forth

very dcfiroufly, and longing with great earneftnelfc (according to

the fire and bitrerneffe) to comprehend the pleafant fource of love*

f The fource of and yet could not comprehend it, for ° it was Patadificalljand thus ic

^0V€, ftill ftood in great longing and generated water.

42 But now God feparated the fire (z/i^. the fifth effence or form) from the water, and out of that made the ftarres : and the Paradife is hid in the matrix. Therefore now the mother of the water defireth with great earneftnefle the mother of the fire, and feekeih the childe of love y and the mother of the fire fceketh it in the mother of the vs'ater, where it was generated,and there is between them a continuall vehement hunger one after another to copulate.

• 43 Now God fayd, Let all manner ofbeajls come forth^ every one of' ter its l(inde : and fo there came forth out of the effence of every ones kinde, a male and a female. And thus the Spirit of the Starres,or the Spirit in the form of Fire, had now by its longing copulated with the watry [^Spirit,3 and two Sexes fprung out of one effence •, the one according to the Limbiu in the forme of fire, and the other according to the Aquafter [or fpirlt of the water] in the watry form : yet fo [blended or"] mixed, that they were alik as to the body j and fo the Male was qualified according to the Limbui^ot form of fire, and the female according to the Aquafter in the watry forme.

44 And fo now there is a vehement defire in the creatures. The Spirit of the male feeketh the loving childe in the female, and the female in the male, for the irrationality of the body in the unreafo- nable creatures, knoweth not what it doth •, the body would not if it had reafon, move fo eagerly towards propagation 3 neither doth it know any thing of the impregnation [or conception,]onely its fpirit doth fo burne in defire after the childe of love, that it feeketh love,

(which

Chap, p ^ Of the Creation of the Credtureu 6^ -

(whidi yet is Paradificall) and k cannot comprehend it •, but k ma-

ketha p femination onely, wherein there is again a centre to the P0r,fo7»h;g»/

birth. And thus istheoriginallofboth Sexes, and their propagari- feed,

on : yet it dothnot attain the Pdradificallchilde of love i but it is a

vehement hun;^r, and (o the propagation is afted with great ear-

neftneffe.

45 But tliat I now write, that the ftarres doe rule in all Beafts, and other creatures', and that every creature received the Spirit of the ftarres in the creation, and thatall things ftill ftand in the fime Regi- ment i this the fimple will hardly beleevejthough the Doftor knoweth it well, and therefore we direft them to E^iperience. Behold, a Male and Female beget young ones, and that often : now they come forth out o-f one onely body, & yet are not of one kinde, ^nor of the fame] colour and vertue, nor [fhape or^ form of body. All this is caufed by the alteration of the ftarres. For when the feed is fown,the ^ Car- t Tbefojhtoncr, ver maketh an Image according to his 'pleafure j *" yet according to or the Fiat. the firft cflfence, he cannot alter that i but he giveth the fpirit in the » Or, dejire. eflcnce,to it according to his power {ox ability or dominion^ as alfo f as of a Lm^ nianners,and fenfes, colour and gefture, like himfelfe to be as he is, a Lion , of a and as the Conftellatioj] isinitseflence at that time (when the Bjeep^ajhttp, [[creature^ draweth breath) (^firftin its mothers body] whetherQhe eflence] beinevillorin good [^inclined] .to biting, worrying and ftriking-, or to meekneflfe {ox loving kindneffe and gentlenefle i ] aH as the * heaven is at that time,fo will alfo the fpirit and the beaft be. t Oxytht Ma."

trtx.

CHAP. IX-

Ofihe Paradife^ and then of the tranfitorinejfe ofaU creatures : how aUtal^e their beginning and end: and to vfhatend tbey here appeared.

The Noble and n. ofi fret tow ^ate [or expoftion^ ■ concerning the reafonable Soule,

I "^^O Money, nor Goods) nor Art, nor Power, can bring you to •L^ theeternallreftofthe eternall foft meekneffe of Paradife; but onely the noble Knowledge : into that you may wrap up your foule : that is the Pearle which no Moath can eat, nor Thiefe can ••ftcale awayi therefore feek after it, and then you will findc the noble Treafure.

2 Our wi t [fkill and underftanding] is fo very hard » knit up, that * ^oW,/ro^f»,

K we orjhutup.

06

^ Adant'

e -Hec^fJl.

^ Extra locum.

Operation.

^ QtiQttain if.

5 7hat little which wee cm exprefe of it.

^ Oiyhabitaih

o'/iyor refrejh-

mmt.

' Therefore the

garden of Eden

is not Paradife.

Of Taudife^ and how Chap. p.

we hive no more any knowledge of Paradife at all j and except we be again born anew by water and the holy Ghoftjthe veile of Alofes lyeth continually before cur eyes when we read his wrirings •, and we fup- pofe that was Paradife whereof Mofcs fayd : G O D placed ^ him in the Garden of Eden which hee had planted, that he mighc till it.

3 O beloved Man, that is not Paradife , neither doth ^iofes fay fo : but that was the Garden in Eden, where they were tempted •, the cxpoficion whereof you may finde,a^cut the fall oi sAdam. The Pa- radife is the Divine joy i and that was in their niinde, when they were [ftanding^ in the love of God : But when difobedicnce en- tred, they were driven out, and faw that they were naked : for at that inftant the fpirit of the world caught them , in which there was meere anguilh, neccfficy,turmoyleandmifery, and in the end cor- ruptibility and death. Therefore it was of ' neceflity that the eternal! Worlddidbecomeflefh.andbring them into the Paradificali reft a- gain : whereof you fliall finde I^the expofition] in its due place, abouc the fall oiAdam.

4 Paradife hath another Principle ; for it is the Divine and Ange- licall joy, yet not without the ^ place of this world.Indeed it is with- out the vertue and fource j^or aftive property'J of it ', neither can the fpirit of this world comprehend it.much leffe a creature : for it ftand- eth not in the anguifhing ^ birth j and although it thus raketh its ori- ginal!, yet it confifteth in exaft perfeftion,meere love, joy and mirth j wherein there is no fcare, neither mifery nor death : no Devill can touch it, nor no beaft can ^ reach it.

$ But when we will fpeak of the fource l^orfountain^ and joy of Paradife,and of its higheft fubftancejwhat it is : we have no limilitude of it in this world, we ftand in need of Angelicall tongues and know- ledge to exprefie it ', and though we had them, yet we could noc expreffe it with this tongue: it is well underftood in the minde, when the foule rideth in the Chariot of the Bride, but we cannot ex- preffe it with the tongue •, yet we will not caft away the s A. B. C. but tattle j^or fiiammer^ wich the children, till another mouth be given us to fpeak withall.

6 When God had created the Beafts, he brought thera to Adatn^ that he fhould give them their names, every one according to their effence and kinde, as they [the beafts") were quali^ed. Tor according to the quality and condiciou they were of. J Now Adam was in the Garden of Eden in HebroKyznA alfo in Paradife at once, yet no beaft can come into Paradife : for it is the Divine ^ jor, wherein there is no unclean thing, alfo no death or corruptible [or tranfitory^ life : 'much lelfes is there the knowledge of Good and Evill ^ yet Mofes writeth of it, that in the Garden of Eden there was the tree of temp- tation.

Ghap,9« all take theii^ Beginning and end,

tation, which bare theknowIedgeofGood and evil! •, which indeed ws? no other Tree, than like the Trees we now eare of> in the •« cor- rupcibiiity : neither was it any ocher Garden, than fuch as wee no jv have, wherein earthly fruit ( Good and Evill ) grcrr- j as is before our eyes.

7. But the Paradife is fomewhat elfe •, and yet no other place, but another Principle, where God and the Angels dwell, and wl-.ere there is perfection, where there is meere love, joy, and knowledge 3 where DO mifery is : which j^ Paradife j neither death noi the Devils doe touch, neither doe they know it ; and yet it hath no wall of earth or ftones about it, but there is a great Gulfe l or ditie J bet^seen Para- dife and this world, fo that they who will pafi'e from hence thither, cannot \ and they who would come from thence to us,cannot neither : and the Hell andthe kingdomeof darknelle is betveen them: and none can come thereig but by a new Birth : which Chrift fpake of to Hmdcmm. The foules of the Sjints \_ holy 3 and regenerate, mufl: en- ter into it (by thedeathofDarkneffe,) whom the Arch- Shepherd, with the Angels,bringeth thereinto upon his ' Bride-chariot:of which you fhall finde [ an cKpofition '\ in its proper place in order.

8. But feeing fomewhat is lent nr.ee, froaithe grace of the power C or Divine vertue ] of God, that I might know the way to Paradife : and feeing it behoovech every one, to work the works of God, in which heftandeth ■-, of which God will require an account from everyone, what he hath done in the kbourofhis-dayes work in this world •, and will require the work (uhichhegave every one to doe) with en- crejfe •, and will not have them esiipty •, or elfe he will have that un- profitable fervant to be bound hand and foot , and caft into Dark- nelfe •, where he muft be faine to worke^ yet in the angu'f^, and in the forgetting of the Day-labour which was given him to doe here (^ or of the Talent which he had received here ] wherein he was found an unprofitable fervant.

^. Therefore I wilJtiotnegleft my Day labour ^ bur will labour as much as I can on the v. ay ; and although I fhall fcarce be able to "' tell the Letters, in this fo high a way -, yet it * fhall be fo high, that many will have enough to learne in it all their life long : he that fup- pofeth that he kno«eth it very well j he harh net yet learnt the fi.rlt letter of Paradife •, for no Doftors are to be found on this way in this Schoole i but onely f> fchollers f or learners.]

lo. Therefore let nor my Mailer of Arr(in his ° Hood and Tippet) thinke hirafelfe fo cunning in this matter •, nor powre out hism ck- ings fo prefumptuoufly [^ againll: the chil -Iren of God "\ : for fo lo-ig as he is a fcorner [or mocker ~\ he knoweth nothing of this •, he ought not to thinke, bis cap doth become him fo finely •, nor ought he ro boaft: of hi6 humane calling *, as if he did fie in his calling by p the Or-

K 2 dinance

67

^ Ox, In the

tranjhory body.

' l<(pte, the Brlds Cf^ariot i' the irue Ke- pgnaiion inttt the bo fame of the Fatbtr.

'^^Aiuchleffcto fpell or rcudc. "^ My labour. " Children go- ing tofchoole. ° Or, Cro-ivned Hat.

P£v ho/y Or- ders, D-vke i^fihuiio'i^or Pivine flight.

68

s Or, mftirw.i- on.

Or, Mkifter,

^Ot^ come and rcfort to mc.

xA6lcth or worlicth.

" ''he advcrfe ftirty.

Of Paradife^ and birv Cliap.- 9,

dlnance of God, whereas he is not fee or confirmed rherein from God, hue by tlie favour of man. He ought noc fomuch to prohibit Qand forbid J the way to Paradife, which himfelfe dochnot koow ; He muft one day give a heavy account of his^Ordi nation by the favour of man: becaufe he boafteth of a Divine calling, and yet the Spirit of God is far from him, therefore he is a lyar, and belyeth the Deiry.

1 1. Therefore let every one take care what he doth : I fay againe ', that whofoever he be that intruderh himfelfe to be a Paftour \_ or ' Shepherd ] v/ithour the Divine Calling , without the knowledge of God, heisatheefe and amurtherer, he encreth not through the doore into Paradife, but he creepech in with the doeges and the wolves, into the den of theeves, and he doth it but for his bellies fake, and his own honourf^and efteeme*] he is no Paftour for Shepheard] but he dependeth on the great Whore, upon Antichrift :' and yet he fuppofeth that he is a Paftour Q or Shepherd 3] but he is not knowne in Paradife.

12. Chrift teacheth us and warnetli us faithfully of the Times that were to come, wherein they fhall fay ; Loe here is chrift^ or, Loe there he is : beii m the wilder ntffe : bcis in the chamber : goe not forth, bcleeve it not : for as the iightcning brca/^cthftrtb in the Eafi^ andfiiMtk to the Wiftifo tviU the coming of the Son of man be.

ig. Therefore O childe of Man, fee whether it be not fo 3 where the falfe Paftours j^cr Shepherds] without the Divine calling, alwayes wrangle, [ ftrive, contend, and difpute] •, and every one of them faithj ^Follow me, here is Chrift, there is Chrift, and they one judge [and condemne] another ■■, and give one another over to the Devill: they abandon unity, and forfake the love wherein the Spirit of God is •generated : and caufebitternefle, and lead aftray the fimple plaine people, to think that Chrift is fuch a wrangling Shepherd [Paftour, Prieft, or Minifter ] and doth fo grapple with his " Opponents, in rai- fing warre and murther, as they doe ■■, and that the Spirit of God muft: needs be in fuch doings [ which are accounted zeale for God J -, and that this muft be the way to Paradife.

14. Chrift faid i " Love one another, thereby fhall men know *' that yee are my Difciples : if any fmite thee on one cheeke , turne " to him the other cheeke alfo ;, if you be perfecuted for my Names *' fake then re)oyce,for your reward is great in the Kingdome of Hea- " ven : But now there is nothing taught but meere ignominy [ re- proach, and revilings] : they that are dead for many hundred yeares agoe, and are in the Judgement of God, and fome alfo may be in Pa- radife ; thefe muft be judged, and condemned, and curfed by the wrangling Shepherds [or contentious Prieftsl : Doth the Holy Ghoft fpeake by them, as they cry out. and fay he doth •, whereas they are ftijl full of gall and birteriiefle,and nothing but covecoufnelTe and ven- geance

Ghap.p. ^li i^^^ ^^^^^ beginning andehd^ 69

geance is kindled. in them, and they are far ftom the way of Para-

dife ?

1 5 . Therefore thou childe of Man, take heed, let not your eares be tickled : When pu heare the falfe Shepherds • or PaftoursJ judge and condemne the children of Chrift : that is not the voice of Chrift , but of Antichrift *, the way to Paradife hath cleane another entrance ; your heart niuft with all your power and ftrength be direded to God [or Goodnefle] : and as God defircch that all menlhouid be laved, fo his will is that we fliould help to beare one anothers burthen [ and bcare with one another ] and friendly,fober.ly> and modeftiy meet one another wlih entreaties in the Holy Ghoft, and fcek wicbi earneftnelTe the [ falvation ] and welfare of our neighbour m humiJuy, and wifu heartily that he might be freed from vanity, and enter with us into the * Garden of Rofes. ^ _ ^ into the

\6. The knowledge that is in the infinite God,is various and niani- a^^j ^ fml/mz fold, but every one ftiould rejoyce in the gifts and knowledge of aiiO- p/c^runt puce- ther, andconfidcr, thatGod will give fuchfuperabundant knowledge fui^cffe, in the Paradificall world, of which wee have here ( in the variety and difterenceof GifEs)butaType. Therefore we niuft not wrangle nor contend, about Gifts and knowledge j for the Spirit giveth to every one according to his ElTence in the wonderfnll God , to exprefl'e that [ Gift he hath 1 after his own focnie [ or manner ] ■, for thac [ forme ] in the perfei^ion of love in Paradire,will be a very inward hearty fport of love •, where every one fhall fpeake from his knowledge, of the great wonders of the v holy Birth. y The holy Pa-

17.0, what ^ fh irp thornes the Devill hath brought into the fporc radifcaU of love, that we praftife fuch proud contention in the noble know- bringing forth. ledge, info much that men binde up the Holy Ghoft with Lawes ! ^Bitter aivie. What are Lawes in the Kingdome of Chrift , who hath made us free, that we fhould walke in him in the Holy Ghoft ? To what purpofe are they invented, but for the pleafureof Antichrift, who thereby doth ftrut in might and pomp, and is God on Earth ? O flie from him thou childe of Man, the time is come for us to awake from the flcepe of Antichrift. Chrift comtth with the faire lilly out of Paradife in the valley of fthofiphat : it is time for them to trim their Lamps that will goe to the Marriage [ of the Lamb ] .

The gate \^cr the ExpoJition'J,

18. Paradife con(ifteth in the power [andvertue] of God t it is not corporeall, nor ^ comprehenlible ■, but its corporeity or compre- 'Palpakte. henfibility is like the Angels, which yet is a bright, cleere, viliblc ftib- ftance, asif it weremareriallj but it is figured meerlyfrom thever- tue r or power '] where all is rranfpsrent and fhiaing, where alfo the

centre -

^0 of Tiradi[s'^ and how Chap.^;

cerxre of the Birth is in all things, and therefore thetirrh is wichouc meafure or end.

19. I give you a fimilitude in the minde of man , from which the thoughts are generatcd,vvhith have neither number nor end ( for eve- ry thought hath a centre to generate againe other thoughts) and thus is the Paradife from ererniry to eternity. But being the light of God iseiernall, and fhineth without wavering or hinderance ^ therefore alfo in the birth there is an unchangeable fubAance, wherein all things fpring up in meere perfeftion, in great love.

3o. For the fpirit of knowledge intimateth this, that there are fruits and things that grow in Paradife as well as in this world, in fuch a fcrme or figure, but not in fuch a fource [_ or property 3 and palpa- bility. For the matter or body of it is power, and it groweth in the

^ Sojle or heavenly ^Limbm, its roote ftar.deth in the Matrix , wherein there is

earth. neither earth nor ftone ■, for it is in another Principle. The fire in thcc

\_ Principle ] is Gcd the Father, and the light is God the Sonne : and the Aire is God the Holy Ghoft : and the vertue Qor power ] out of which all fpringeth, is Heaven and Paradife.

21. As we fee that here out of the earth there fpring plantSjhearbs, and fYuits, which receive their vertue from the Sunne, and from the Conftellation : fo the Heaven or the heavenly Limbui is in ftead of the earth : and the light of God in ftead of the Sunne : and the erernall Father in ftead of the vertue of the Starres •, the depth of thisfuh-

c Tpathomd. ftance, is without beginning and end,its breadth cannot be c reached, there is nei ther yeares nor time, no cold nor heate : no moving of the Aire : no Sunne nor Starres : no water nor fire : no fight of evill fpi- rits, no knowledge nor apprehenfion of theaffiiftioaof this world : no ftony rock nor earth : and yet a figured fubftancc of all the crea- tures of this world. For all the creatures of this world have appeared to this end, that they might be an eternall figured fimilitude : not that they continue in this fpirit in their fubftance, no not fo : All the

^ 'T^ccptaclc. creatures returne into their ** Ether, and the fpirit corrupteth j^or fadeth ] but the figure and the fhadow continue eternally.

22. As alfo all words ( both the evill and the good) which were here fpoken by a humane tongue, they continue handing in the fha- dow and figured fimilitude > and the Good reach Paradife in the Holy Ghoft : and the falfe [evill J and wicked ones reach the abyffe of Hell : and therefore it is that Chrift faid i Min mnfi give an account of tvcry idle [ or unprofitable ; rvord; and when tlie harvtft comethj then all fhall be feperated : for the Scripture faith alfo ; That every ones works fhall follow them, and all fhall be tried by the fire of Nature : and a.'l falfe [ or evili ] workes, words, and deeds, fhall remaine in the fire c: Nature (which fhall be the Hell ) j at which, when the Devils heareit, rhey tremble and quake.

23. All

Cbap.p. all t:iks their hginmfig and e.'ad, -j

23. All fhall remaine in thefhadow; and every thing in its own foLirce [ or property] : therefore icwill be an e:errjall iiiaine to the wicked, that they (hall fee in the eternity all their works and words as a menftruous cloath, which fhali ftick full af the svrath of God, and fhallburne, according to their elTence, and according to their, here kindledjfource [or property] .

24. For this world is like a field, wherein good feed is fowne, into which the enemy cafteth weeds [or Tares ] and goeth his way •, which grow together untiil the time of the harveft, when all the [fruit] fhall be gathered, and brought into the Barne : of which Chriftalfo faith, Tim the r<y cr [ or weeds ] fkall be tycd up i» buddies, and cafi into the fire, and thewhcate^sll be brought into the barne.

The Holy gate.

25r\ Eafon (which is gone forth with Adam out of Paradife) af- rC keth, Where is Paradife to be had [or found] ? Is it farre off, ■*" • or neere ? Or, when the foules goe into Paradife, whither do theygoe? Is it in this world, or without rhep'ace of this world a- hove t'ne ftarres ? Where is it that Go d dwelleth with the Angels? And where is that defirable Native Countrey where there is no death? Being there is no Sunne nor Starres in it, therefore ic cannot be in this world , or elfe it would have been found long agoe.

26 Beloved Reafon : One cannot lend the Key to another to [un- lock 3 this [ witha'.I J : and if any hive a key, he cjnnot open it to another i As Antichrift boafterh that he hath the keys of Heaven and Hell j It is true, he may have the keys of both in this [life] time i but he cannot open wi:h them for any body elfe : every one muft un- lock it with his own key, or elfe he cannot enter therein i for the Ho- ly Ghoft is the key ', when he hath that key, then he may goe both in and out,

27 There is nothing that is neerer you, than Heaven,Paradife, and Hell, unto which of rtiem you are inclined, and to which of them you tend r or walke ~\ , to that in this [ life 3 time you are moft neere : you are hetween both : and there is a birth between each of them, you Ibnd in this world between both the Gates , and you have both the births in you-, God beckneth to youin thecneGate, andcalleth you •, and the Devi 11 beckneth you in the other Gare,and calleth you i with whom ygu goe, with him you enter in. The Devil! hath in his hand, power, honour, vltafure, and [ worldly 1 joy, and the roote of thefe is death and i-.eii fire On the contrary, God hach in his hand, 'trofles, perfecution, mifery, poverty, ignominy, and forrow : and the roote of thefe isafirealfo, and in the t:re [there is] a light, and in the light the vertue, and in the vertue [ or power ] the Paradife, and in

the

7*

« Or J dimKC

^ In tbe Prin- ciple ofl/gb:.

f The nature er the rvor^ ing property.

''Of, TVOfi(Sg

aHivUj. 'Sourer:efe,

tarCfUffcy JJj-irpJtipy a(lrir:gf.?'cy, or

atiruCiizcrefTe.

Of Para^^ife^ and how Chap.^,

the Paradife [ are ] d^e Angels, and anoong the Angels, ioy. The « grofle eyes cannoc behold it, becanfe they are from the third Prin- ciple, and fee onely by the fplendcur of the Sunre ■, bat when the Holy Ghoft con-.e:h into the foule , then iie regenerateth i: anew in Godjandthcnirbecometh a Paradificall childe, and gettech the key ofParadife, and that fcule fecth into the midft thereof.

28. ButthegrolVe body cannot fee into it, becaufe it bclongeth not to j^ Paradi^ j : it belongeth to the Earth, and muft parrifie, or rot > and rife in a new vertue [ or power j ( which is like Paradife ) in Chrift -, at the end of dayes : and then it alio may dwell in Paradife, and not before : it muft lay cif the third Principle : [x^;^. ] this skin [ tieece cr covering ] which father Adim and mother Eve are gotten into, in which they fuppofed theyftiould be wife when they llioald weare, all the three Principles manifefted on them , if they had ra- ther worne two hidden in then? , and had ftayed in the ''one, it had been good for us, of which further about the Fall.

20. Thus now in the elTence of all elTenccs, there are three fe ve- rali diftinft properties , which yet are not parted afunder, with one ftjurce L or property ] far from the ether : but they are in one aoo- ther as one onely elVence, and yet the one doth not comprehend the other ; as thefe three Elements, tire, aire, water, are all three in one anodier, and neither of them comprehendech the other : and as one Element generareth another, and yet is not of the eflence nor fource [or property J thereof: fo the three Principles are in one another, and one generateth the other : and yet none of them all compre- hendeth the otfier, and none of them is the eflence [ or fubftance j of the other.

The iJepth in the Centre \_or (Jround'] ,

50. As ha:h been often mentioned : God is the effence of all ef- fencei : wherein there are two efi'ences in one, without end,and with- out Originall •, vr^. the Eternall Light, that is, God , or the Good : and then the Eternall Darknefle, th^t is, the s Source : and yet there would be no fource in it if the Light were not. The Light caufeth that the Darknefle lon^eth after [oris in anguifh for 3 the Light, and this anguifh is the fource of the wrath of God (or the hellifh fire) wherein the Devils dwell ; From whence God alfo calleth himfelfe an angry ZealoLS T or Jealous ] God -, thefe are the two Principles, the Originall of which we know nothing of, onely we kno^the ^ birth ( therein ) , the indifibluble Band : which is as followeth.

51. In theOriginalnelieofDaikneiTe, there is ' harftinefle and au- fierencCe, this har.hnefle caufeth that it be light : for harfhnelTe is a defir- ufnefle, an attrafting ; and that is the fj"ft ground of the willing [or longing^ af:er the I'ghc, and yet ir is not pcrfTible to comprehend

it :

I

Chap.p . all take their Uginning tna ir. ii, *j ^

it : and the atfrafting in the will, h the [fting or " prickJe, -(h ch :h€ defiroafneifc atcrafteA, andrhenrftftirring ^or rr.cvin^ ] , Noj^the pricii!e cannoc endcre the arrraaing in the ■*•];, butrc:";:c:h, r.e-h np, and yet cannot get a«-ay from thence : for i: is generated :n :he artrafting •, but becaafe it cannot remove frooj cheiKe, no: car. en- dure the attrafting, thefefore th^ere is a great anguLn., a dcr-.-'^jrr.er^ r or long'Pg J afrer the light, like a fnriocfneifc, and ]'i:e a breik-ag v^hiriing wfieele : and the aogoifh in the tittcrrdTe rire:h up in :he ''■ wrath after the light, bat cannot get it, being deiirori: in the snsie- * Fierc4ne^e. ty :o life up it felfe aboyc the light, yet do± not overccxre, bat h in- fefted r impregnated or nrJngled j wirh the light, and atra'retha twinc!<Iing dalh : and as foooe ai the harfhne^e, or the hirdnene, ( Vi\. the Darkncfie ) getteth the (jn:e in?-o it, i: b rerrired and in- frantly gceth away into its 'Ether : and ye: the darkneife_ccn:ince:h ■' o yiuyiiclt* in ±e Centre. And in this horrour T cerrour or skreeke _, the hard- nefle or harfhnetie fcecorreth nnilde, fort, [ fapple j and thin ■■> and zhe flafli is made in the bittercef.'e,*hich tlierh up thus in the prickle: thus the prickle difcoverech it fc'fe in the Mothier, wh-ch fo ternned!'- the mother widi :he flafh, that iheeyeclieth her fdie to be over- come ; and when the prickle ftrengrheneth it (elte in the modieti and nade:h her fo miide, then that is much more terrined, and .oo''- eth its r hcrce, firong 1 wra±fall propriety, and in ±e twicck'ing of an e^e becometh whi-e> clecre, and brigh^, and flicth op very ioy- fully, tre.T.biing with great delight, [_ Icii j and dePae •• and the mo- ther of haffhnetfe, from the light Cometh to be fweet, ou^de, thin, and maceriaU, e^'en water. For fhce Icore-Ji not the eiTeoce of the harfh condition, and therefore the elTence attra(Seth con:inaai!y to it out of :hc mildnetfe, lb that oat of the noihiag, foasewharcometh to be • "i^i^. water.

52. Now as is mentioned before ; when the ioy rifedi np from the mother, as the light comerh into her ( which yet !hee cannot ~ ccra- - OffttJfebcIH prehend)then the ioy, ( Lo the afcending will) hath ac: ': of.

aga!ne,_and£enera:eth out of i: felfeagaineavery foft ; :

fource i_ or foun:ai::e ^ an hcmble, arr.'able fcurce, which a i . rr.irc- riill ; for then there can be generated no±ing that is more p.'eifin: aod/uii of ioy f and rerrethruent ] : therefore here is the end of Na- ture : and-thi'S is ±e warm.th cr the £2rm, or as ! may fay the 3.r« • tirt^ilf-it r the mercimlnefle ~} : For here Natare neither fecketh _ , .

nor ddSreth further any ^ Birth mere, it is the perfe^ion. " ^» '^^'V'l-

5§. Now ia th"s pleafant fource, the moving Spirit ( which in the Origi'.ali, in the kindlicg, was the bitter ak:Eg Spirit ) fpringeth for± very joyfully without removing : and it is the Holy Ghoi^ : afxl the fweex ^Joarce T or fountaine J which is generated in thecemre from o^^,-/. rarp^, the lt^t> it is Ac Word cr heir: of God : and in this ioy is the Para-

L diiej

74

P Sure y or (irofig, fiime. q To -ihi

^iVorl(mg.

if be creation of the crea- tures.

" Or, Tvorlpng. ^OTyOut of the created fub' fiance.

7 Or, Tvorl(ing property.

Of TAudife 5 and how Chap.p .

dife-, and the birth is the Eternall Trinity : in this you muft dwell, if you will be in Paradifc •, and the fame muft be borne f or genera* ted 3 in you, if you will be the childe of God, and your foule muft be in it, or elle you cannot enjoy nor fee the kingdome of God.

34. Therefore the Pftedfaft faith and confidence thushringeth us into God againe : For it getteth the divine Centre "3 of Regeneration in the Holy Ghoft> or elfe there is nothing that availeth: Other mat- ters which men doe here, are but ^ ellences, which follow him in the Ihidow wherein he fhallftand : for as there is the birth in the holy Deity, which in the Originall ftandeth in the willing \_ defiring 3 and aking before the light Lbreake forth 3 : fo alfomuft thou O man ( that art gone forth out of Paradife ) in anguifti, longing, and in a de« firouswiil, goe into the birth againe, and fo thou ftialt attaint Para- dife againe, and the light of God.

3^. Behold thou reafonable foule •, to thee Ifpeake, and not to the body, thou onely apprehendeft it ; When the birth is thus conti- nually generated, then every forme hath a centre to the Regenerati- on ; for the whole divine effence \_ or fubftance j ftandeth in contlnu- all and in eternall '^generating ( but unchangeably ) like the minde of Man, the thoughts being continually generated out of the minde, and the will and defiroufncfle out of the thoughts, out of the will and de- liroufncffe [ is j the work [_ generated 3 which is made a fubftance, in the will, and then the mouth and hands, goe on to performe what was fubftantiall in the will.

^6. Thui alfo is the Eternall Birth,wherein the vcrtue \_ or power3 is continually generated from eternity ; and out of the vertue, the light •, and the light caufeth and maketh the vcrtue : and the light fhineth in the Eternall Darknefle j and maketh in the Eternall Minde the [defiring ] attrafting will : fo that the will in the darknefle gene- rateththe thoughts, theluftandthedefiroufnefle, and the defirouf- ncfle is the attrafting of the vertue, and in the attrading of the vertue is the mouth that expreffeth the Fiat, and the Fiat maketh the Mate- ria [_ or matter 3 and the Spirit feperateth it, and formethit accord- ing to the thoughts.

37. Thus is the Birth ( and alfo the firft Originall ) of all the Crea- tures : and ' it ftandeth yet in fuch a " birth »n the Efience ', and after fuch a manner, it is , out of the eternall thoughts ( n^^. the wifdome of God) by the Fiat, brought out of the Matrix', But being come forth out of the Darknefle \ out ofthe" Out- birth, out of the Centre (which yet was generated in the Time, in the will ) therefore it is not eternal!, but corruptible Q or tranfitorie3 like a thought : and though it be indeed material!, yet every ? fource t^eth its own into it felte againe, and maketh it to be nothing againe, as it was before the be- ginning.

38. But

Cbap.p* alltitke their hgian'mg And end^

^8. But novr,nothing corrupteth [ or is irranl'rory ] biK onely the fpint in the wiii , and * its body in the Fiat \ and the figure remaineth eternally in the fhadow : and this figure could not thus have been brought to light and to vifibility, that it mighr fubfifl: eternally i if it had not been in the * Eflence ', but now it is alfo uncorruptible : for in the figure there is no ^ EiTence : The centre in the " fource is bro- ken afunder, and gone into its Ether T receptacle, or aire ] : and the figure doth neither good nor evil!, but it continueth eternally to the C nianifeftation of the "J deeds of wonder, and the glory of God : and tor the )ny of the Angels.

39. For the third Principle of the materiall world fhall pafle away, and goe into its Ether, and then the fhadow of all creatures remained alfo of all growing things T vegetables or fruits ] and of all that evier came to light : as alfo the fhadow and figure of all words and works j and rhat incomprehenfibly: alfo without underftanding or knowledge, like 4 nothing or fhadow in refpeft of che light.

40. This was the unfearchabie purpnfe of God in his will: and therefore he thus *= cxeated all things : and after this time, theie will be nothing, but onely light and darknefle : v^hrre the (oiirce [or pro- perty 1 remaineth in each of them ( as it hath been from e ernity ) where the one lliail not comprehend che other,as it hath alio not been done from cte-nify.

41. Yet whether G^^d will create any thing more after this[worlds]] time •, that my fpirit -ioth not k':Ow : tor it apprehendeth no further than \_ what is j in its cei.t'e wherein it liveth, in which the Paradife and the kiogdome of Heaven rtandeth : as you may reade[_afterwards]l about the Creation ot Man.

42. And fo now the Angels and hlefled men f will] remaine in the birth of the light : and the'Tpiistsoi alte.Ji ionoutof I'ght into the fource t or torment ] , togechti with the pirits of the wicked men ) \_ will remaine] in the eternal! Dai k«nel5e. wheie no recalling is to be found : for their fpirits cannot goe into rhe corruptibility [ or tran- fitorinelfe J ar,aine! they are created out of the. ' i»rr^w of God, out of the haifh Matrix, out of v^hich the li^ht of God exiftcrh from Eterni'-y •, and not like the Beafts out of rh<; ^ Gut- birrh, which went fwih out oS the L imbm ot the eonceivefi purpofe of God, vs hich is fi- nite r or taketh an end ] and hath been \_ or appeared ] here, onely that it might be an eternal! Ihadow and figure.

43. The ecernall will is incorruptible [ or inrranlitory ] and un- changeable, r or unalterable ] : for the heart of God is generated out 01- it, which is rhe end of the nature and of the willing j If the 8 fpirits or the fource [ or torment ] had put their imagination , and their defiling v/ill ^ forward into the light of meeknelTe, into the end of Nature, theyfhould have continued Angels j but feeing they out

L 2 of

7y

^ Or, the body

that fiibllfletb through the Word.

* Or yfubji.me. ^ Or, ivarifjtig property.

^Brought them to light in a. foure E'emejt- fary (fence or ftbjiance.

«^ The fpirits that tvae tur- ned out of the light into . dartineffe. * The divine poTver and venue. ^OTyprogene- ration*

8 Or^the fpirits

«f the vi>orl(tng

Nature.

^ Into rejignu'

tion.

7©

>Qrt ground of the Ivor {it g ^roperiusy

^ Mocking that Tph.cbyou un- der jiandnot, ^ Or, fruit, or grotvsb.

'^^Ybii deep

and high wif-

dame.

" Or , i» more

public^ Perfeiff

cr Publicum

Of Parudife , and how^ &c. Chap. p.

of pride would fainebe above the meekneffe, and above the end of Nature,and awakened the centre ; they found nothing more,for from Eternity there had been nothing more [ than the end of Nature ~\ i and therefore they awakened the ' Centre of the fource [or torment] in themfelves ; the lame they now have : and they vcre thruft out of the Light into the Darkneile.

44. If you be borne of God, then you[n>ay] thus underftand, God, Paradife,the kingdome of Heaven and Hell, and the entrance in, and end of rhe Creatures , [ and ] the creation of this world : but if not : then the vaile is as well before your eyes, as it was upon Mofts, Therefore faith Chrift j 5a<, andyou Jhall finde ; l^noclif anditjhill be opened unto you : 7{o fonne ail{e:b his Fath'rfor an egge, that hejhould g.vehimafcor^ion: ,^lfo my Father WiU give the HolyGhoft tatbem thai asf^e it. '

45. Therefore, if you doe not undejftand this writing, then doe not as Lucifer did, in taking the fpint of pride prefently , and fall a •^ mocking, and deriding, andafcribe it to theDcvill : butfeekethe humble lowly heart of God •, and that will bring a fmall graine of Mu- ftard feed ( from the ' Tree of Paradife ) into your foule i and if you abide in patience, then a great Tree will grow ouc of that [_ feede J as you may well thinke , that the like hath come to paffe with this Au- thor. For he is to be efteemed as a very filly perfon, in comparifon of the great learned men : B\itCh\ii{mh;Mypetverisftro/ig m the rt>?.\t: Tea. Father, it hathja pteafed thee, to bide tbc/c things from the Tvife and prudent , sndhaft revealed ihtm to babes and fuc/Jings j and thjtthe wifiome of this world is foolifhnefle in thy fight. And al- though now the children of the world are wifer in their generation than the children of light •, yet their wifdome is but a corraptible fubftance {_ cffence or thing ] and this wildome continuech eter- nally.

46. Therefore feeke for the noble Pearle : it is much more preci- ous chan this [whole 3 world j it will never more depart from you : and where the Pearie is, there will your heart be alio : you need not here aske any further after Paradife, joy, and the heavenly delight- fulneife \ feeke but the Pearle, and when you finde that,then you finde Paradife, and the kingdome of Heaven, and you will be fo taught, as beixig VN I thou t it, you cannot beleeve.

47. It may be. you will rurmoyle your felfe [ with hard labour ] and feek for it in Art, fuppofing to finde"' it there : O no : you need not : it lieth not therein i the Doftor that is without this way know- eth it not : But if he alfo have found this Pearle, then he is a " perfon greater for the Publick benefit, than I •, as S' L^aul was above the o- ther Apoftles, yet in one [ and the fame ] way of gentle meekneffe, as bcconjeth the children of God. Whatfoeveris wanting here, thac

you

Chap. 10. Oftfje Creation ofMan^andofhUfoule, 77

yon long after, feek further and yoa will fiiide the ground, according to the defire Q or longing ~\ of your foule.

VI tie.

'° 7he h':gh and deep rvifdome tfGed.

CHAP. X.

Of the Creation ofMan^ and of hh foule j alfo of Gods * breath' » Spiraculum

ing in*

The Pleafant Gate,

I. T Have perufed n=iany Mafter- pieces of writing, hoping to findc the X b pearle of the ground of Man ; but I could finde nothing of chat which my foule lufted after. I have alfo found very many contrary opinions : and partly 1 have found fome who forbid me to fearch [_ or feekel but I cannot know with what ground or underftanding, except it be that the blinde doe grutch at the eyes of them that fee. With all this my foule is become very dlfquiet within mee, and hach been as full of (^ pain and '] anguilh as a woman at her travaile, and yet no- thing was found in it, till I followed the words of Chrift •, when he faid: You fnu(i be boineanetv, if you tvu'l fee ibe l^-'igdome ef God: Which at hrft ftopped up my heart , and I fuppofed chjt fuch a thing could not be done in this world, but [ that it Ihould tirft be done '} at my departure out of this world • and then my foule firft was in anguifli to the birth, and would very willingly have tafted the Pearle: and gave it felfe up in this way more vehemently to the Birth, till at laft it obtained a Jewel- According to which \_ received JeweQ 1 will wrirei for a memoriall to my felfe , and for a light to them that feeke. For 0:\n^\.^i\A-',NonelightethaCafidic and putt etb it under aBujhdl^ but Jitteihit upon a Tablc^ that all tkat aye m the boufe miyfee by the light thereof: And to this end he giverh the Pearle to them that feeke, that they fhould impart it to the poore, for their health, as he hath very earneftly commanded.

2. Indeed Afo/cy writerh : Tb.it God made Man of the dufiof the Banb : and that is the opinion of very many: and I fhould alfo not have known how that were to be underftood, and I fhould not have learned it out olCMofcs, nor out of the c Glofies which are made upon it: and the vaile would h?.ve continued ftill before my eyes, yet in great trouble. But when I found the Pearle, then I looked Mofes in the face : and found that Mofes had written very right, and that I had not rightly undeiltood it.

g. For after the Fall God faid alfo to A dsui ^'n A Eve \ Earth tb.m ar.t^and to Ejrtb thoiipjdt ret urne agmne : and if 1 had not confide- red the ^ Limbui ( out of which the Earth was ) I fhould have been fo

blinde

* Expoftmis or interpreter '> tions of it,

^ "heporpcr ^ . OY the ctcrnaH fubjiimtidity.

« g of the Creation ofMau^ and of his foule, Cbap, i o •

blinde AIll : that [t.-wi/A ] fliewed me the GrouaJ of what Adam was before and afctr die rail.

4. For no fuch earth or flefh as wee carry about us, can fubfiftin

the light of God : TheieiOfealfoChriftfatdj ^one gonh toH.aye?ty

but the Sonne of Man rvho u wmc from Hixvcny and tvhs is in ticiven.

Thus our flefh before the Fall, was heavenly, out of the hcdveii y 'Jm-

hus : but when dilobedience came, in the luft of this world , to gene-

tfbat is to rate it feife in * another Centre, then it [ the flelli] became earthly :

feed u Tel fe and forby the biting of the earthly Apple in the Garden of EdcK; the

live tbrouvh earthly Donnnion [ or kfngdome j tooke its beginning : ai a -he mo-

the rvordof ^^^"^ of the gieat world inftjntiy tooke the^little world into its i-r ■ er

Cod. ^^'^ vertuc J and made it to be of a Beaftiall i kindc, both *• in forme

f 4/4;;. and in fubftance.

8 Or property. 5* ^"'^ if the foule had not been 'within it, then Adtm fbow\^ hsh^'pe. ' have continued to be an unreaionabe Beafk : but being the foule out i Qj. ;a t he ^^ """^^ L.mbits had been breathed into Adam by the Holy Ghoit, there- fftidk or centre f*^""^ "°^ ^^^ '' mercifulnelfe (t/j^. the heart of God) mult doe its gc^^* beft againe, and bring againe the Centre our of the hedveolv L'i-:husy

*= 8 irmhortS' ^"'^ himfelfe become fleifh, and by the Fiat generate the New Man in izkiit * the foule, which is hidden in the Old : for the Old helougeth 01 ely

^* * to the corruptibility, and goech into its Ether, and the New re < ain-

ech for ever. But how this came to paiTe, you have the fijHowi.-jg fun- damental! information of it, wherein if you be regenerated from God, you may fee the old and new man into ire very heart becaule you have thePcarle: butifnot i then you (hail fcarce fee here the old - Adam, and you (hall not fo much as looke i.pon rhe New.

6. The vaile of Mol'es muft be done away, and you mufi look Mofes in the tace, if you will behold the New Man : and without the Pearle, you Iball not be able to take away the vavJe> nor know [ what ] Adam []was] before his Fall . for ^djm himfefe after the Fall, did no more know the firit iv^an : and therefore he was afhamed of his mon- f^rous forme [ or fhape ] and did hide himfelfe behinde the Trees in the Garden •* for he looked on himfelfe and faw that he had a beaftiall ferme : and thereupon he gat inftantly beaftiall members for propa- gation; which the Fiat in the third Principle created on himj through the Spirit of'the Great world.

7. Men muft not thinke that Man before his fall, had beaftiall ''Or Gutts. members to propagate with, but heavenly (^ members j nor no ' en- ' ' ' trailes ; for fuch a ftinck and j^ filthy j fource [ or property J as man

hath in his body, doth not belong to the holy Trinity in Paradife, but to the Earth, it riiuft gee againe into its Ether ; bat Man was created immoitall, and alio Holy, hke the An t els ; and being he was created out of the Lm'ousy therefore he was pure. Now in what manner he is, and out of what he was made it followeth further.

8. Behold

t

Cli^p. 1 o . Of the Creation ofMan^mdofhi^foule, jg

8. BeholdwhenGod had creared the third Principle, after the fall of the Devils, when they fell fronfi their Glory (for they had been An- gels, ftanding in the place of this world ) yet nevechekfle he would that his will and pufpofe fhould ftand ; and therefore he would give

to the place of this world an Angelicall >" Hoaft aga'ne, which fhould mQr Company continue to ftand for ever. A'ld now he having created the Creature?, *

whofe fhadows after the changing of -the world fhooM con tin ne for ever i yet there was no creature found that could have any joy there- in C in the fhadowes '] neither was there any creature found that might mannage the Beafts in this world : therefore God faid j Let ut mal(e Ma'ri an image lil(e imto us •, rphich may rule over all i be BcafiSf and creatures upon the Earth •■, and God created Han to be hUlmagey ,

after the Image of God created he him.

9. Now the Qiicftion is j What is Gods Image ? Behold, and conft- der the Deity.and then you will light upon it : for God is not a Ee^i- all Man \ but Man fhould be the Image and fimilitude of God, where- in God fhould dwell. Now God is a Spirit, and all the Principles are in him : and he would make fuch an Image, as fhould have all the three Principles ia him, and thit is rightly a fimilitude of God j And he created himy Sec. Whereby Mofes may be rightly underftood, that God created him, and not made him of a lump of Earth.

10. But the himbus out of which he created him, is the Matrix of the Earth: and the Earth was generated out of it : yet the Material [] or matter ] out of which he created him was a Majfa^ a ^anta Ef- fem'ta , out of the Srarres and Elements •, which inftantly became earthly, when Min awakened the earthly centre, and didinf^antly belong to the earth and corruptibility.

11. But yet this Mcffa was out of the heavenly Matrix, which is the roore of the " Oat-birth, or [ the roote 3 of the Earth The hea- venly Centre ought to renianie ° fixed •, and the ea'-thly ought not to be awakened : and in this vertue [ and power ] he was Lord and ruler over the Starres and Elements : and all creatures fhould have ftood in awe of him, and he fhould have been uncorruptible, he had the ver- tue and properties of all manner of Creatui es in him : for his vertue was out of the vertue \_ or power 3 of the ii oderftanding. Now then he ought to have all the three Principles, if he were to be the iimlli- tude of God , [vi^. 3 the p fource of the DarknelTe, and alfo of the Light", and alfo the P fource of this world : and yet he fhould not live and 1 aft in all three, but in one of them onely, and that in the Para- dificall \_ property j in which his life [ quickned ] arofe [ or did cxift 3 .

12. Now that this is demonftratively and certainly tljus, [ appear- eth3 in that it I'S written: And God breathed into &:ra the^ livkg breath, rvimeby Man ktunH a hviftgfuaie. All other Q^cacures which

VI ere

" Or, progenc'

ration,

° Sieafaf} ,

chJefi,Mjflcr^

<"■ predoml.

nam.

P werl(ing pre'

penic.

^ Or, qHoIifie-.

rOrj

iife.

bi'catb of

8o

^Subjiantiali- iytor ttAture.

'Oty Breath of life.

^}<^mdej)r pro- perties ornii- ture.

^ Or fCdmpany.

y tkfoule.

Of the Creation of Mart^andofhis foule* Chap. lo.

were produced out of the corrupcibIe^Li«5/;«5 by the Fiac,in all thofe, the will in the Fiat had awakened the fpirit in their Centre, and every creatures fpirit, went forth out of the effence Ind property of its own felfe •, and mixed afterwards with the fpirit of the great world, of the Starres and Elements, and that ought not to have been in Man, his fpirit ought not to have mixt it felfe [or been united ~\ with the fpirit of the Starres and Elements : the two Principles ( vIt^. the Darknelfe and the Spirit of the Aire) ought to ha/e ftood ftill in fuch afub- ftance [_ as fhould be the Image of God ] •, and therefore he breathed into him the ' living breath : underftand Gods breath,tbat is,the Para- dificall Breath or Spirit, [ Z'/f ] the Holy Ghoft ^ that fhould be the Breath of the Soule, in the Centre of the Soule : and the Spirit which went forth out of the Limbm^ or out of the ^uinta Ejfcntk ( which is of the " condition of the Starres ) that was to have power over the fife Effence of this world : for Man was in one onely Effence \_ or fub- ftance] and there was alfo but one onely Man that God thus created : and he could have lived for ever : and although God had brought the Starres againe into their Ether , and alfo had witiidrawn the matrix of the Elements, and the Elements alfo) back into j:he nothing ■■, yet Man would have continued ftill. Befides, he had the Paradificall Cen- tre in him, and he could have generated againe out of hiinfelfe, out of hiswill, and have awakened the Centre', and fo fhould have beena- ble, in Paradife, to generate an Angelicall "Hoaft, without mifery or anguilli, alfo without tearing C rending or dividing in hlmfelfe 3 ; and fuch a Man he ought to have been , ifhemuft continue in Para- dife, and be eternall without decay : for Paradife is holy , and In that refpeft man alfo ought to have been holy, for the vertue [and power] of God and Paradife confifteth in holineffe.

The deep Gate of the Soule,

I3. *TrHe foule of Man, which God hath breathed into him, is out of -■- the Eternall Father : yet underftand it aright : there is a dif- ference \_ to be obferved j you muft] underftand [ that it is ] out of his unchangeable willjOut of which he generateth his Sonne and Heart from Eternity, out of the divine Centre, from whence the Fiatgoeth forth, which maketh feparation •, and hath inXitall theElTencesof the Eternall Birth: [or all manner of things which are in the Eter-' nail Birtii : ~\ onely the Birth of the Sonne of God, that very Centre, which the Sonne of God himfelfe is •, he hath not -, for that Centre rs the end of Nature, and not creaturely : That is the higheft centre of the Fire burning love and mercy of God.tlie perfedion [or fulneffel: out of this centre no creature cometh, but it appeareth [ or fhineth^ in the Creature, vi\. in AngelSjand in the foules of holy Men : for the Holy Ghoft, and the Omnipotence [or Almightineffe] which frameth

the

Cliap, 10. Of the Creation cf Mati^aneiefhUfQuh.

the Eternall will in the Eternal! Father, that goeth forth ope of this [ Centre ] .

14. Now therefore the foule ftandech in two Gates -, and toucheth two Principles, i//^. the Ereroall Darkneiie, and the Eternal] light of the Sonne of God, as God the Father himfelfe doth. Now as God the Father ^ holdeth his unchangeable Eternall will, to generate his heart and Sonne, fo the Aagels and foales keepe their unchangeable wilJ in the heart of God. Thus it [ the foule ] is in Heaven and in Paradife, and enjoyech the inuctcrable joy of God the Father which he hath in the Sonne, and it hearedi the ii^expreflible words of the heart of God, and rejoyccth ac the Eternall, and aifo at the created Liiages, which are not in effencc [ or fubftance ] but in figure.

15. There thfe foule eateth of all the words of God i for the fame are the food of its life ; and it fingerh the Paradifxall 'fongs of Praife, concerning the pjea&nt fruit in Paradife, which groweth in the diviHC vertue \_ or power ] of the divine Limbu-s , which is the food of the •" body, for the body eatcth of the Limbui, cut of wliich it is, and the foule eatech of God and of his word, out of which it is.

i^. Can this be no joy and rejoycing ? andfhouldnot that be a pleafant thing, v.ith the many thoufand forts of Angels to eate hea- venly bread , and to rejoyce in their communion and feilowfhip ? What can be pofjibly named which can be more pleafant ? Where there is no feare, no anger, no death : where every voyce and fpeech is i Salvation, power, ftrength, and might, be to our God : and this voyce goiag forth into the Eternity. Thus with this found the divine vertue of Pafadife goeth forth: and it is a meere growing in the di- vine Centre of the fruits m Pafadife. And there is the place where S* P^ui heard words inutterable,tlut no man can exprefle.Such a man was ^dtvn before his Fall : and that you may not doubt, that this is very fure and moft truly thus, look upon the Circumftances.

17. When God had created ^dam thus, he was then in Paradife in the joyfulneflfe : and this clarified [or ' brightened^ Man was whol- ly beautiful], and full of all manner of knowledge •• and there God brought all the Beafts to him, ( as to the Great Lord in this world ) that he fhould look upon them, and give to every one their Name, according to their Elfence and vertue ; as the Spirit of every one was figured in them. And Adjm knew all what every Creature was, ard he gave every one their Name according to the quality j^ or working property J of their Spirit. As God can fee into the heart of all things, focould^i.i«jalfodoe, in which his perfedion may very well be ob- fefved.

18. And Adaa and all men fhould have gone wholly naked, as he then went : liis clothing was the clarity \_ or brightnclle ] in the ver- tue [ or power 3 - no heat nor cold touched him : he law day and

M "night

Si

* Ksepeth or rctamth.

^ The heavenly and EteryiaU paradiScall body, '

' lUuftr'wus ct Jhming.

Si of the Creation of Man^and of his [oule. Chap.io,

^T he fade. ■^ The tvotfib.

« Or, difappea'

red.

^ Bccitu/e that

be

^Or, the mate' riall water. ^ Or y was uni- ted.

^Or, watery Mother.

night [^ cleerly "] with open eyes ; in him there was no fleepe, and in his niinde there was no night : for the divine vertue [ and power ] was in his eyes : and he was altogether perfeft : he had the ^Limbus, and aUo the * Matrix in himfclfe : he was no [ male ] or Man, nor £feraaleor ] Woman ', as wee in the Refurredion fhall be [neither] : though indeed the knowledge of the mariis [ of diftind:ion will ] re- maine in the figure,but the L'.mbus and the Matrix not fevered,as now [^ they are ] .

\p. ^fow Man was to dwell opon the Earth as long as it was to ftandj and manage [ rule and order 1 the hearts, and have his delight and recreation therein : but he ought not to have eaten any earthly fruit, wherein the corruptibility [ or tranfitorineffe ] did ftick : it is true he fhould have eaten, but onely with the mouth, and not into the bgdy '. for he had no {_ entrailes, ftomack, or] guts, nor any fuch hard dark flefh, it was all perfeft : for there grew Paradificall fruit for hirp, which afterwards *went away •, "'^ when he went out of Paradife : and then God curfed the Earth, and the heavenly Vmbus was withdrawne from him, together with that fruix, and he loft Paradife, God, and the kingdome of heaven : for before finne , when Paradife was upon the Earth, the Earth was not bad [ or evill as now it is ] .

26. If Adam had continued in innocency, then he fhould in all fruits have eaten Paradificall fruit, and his food fhould have been hea- venly, and his drink [fhould have been ] out of the mother of the heavenly water of the fource [] or fountaine ] of the Eternall life. The *" Out-birth touched him not, the element of aire he had no need of in this manner [ as now 3 : tis true, he drew breath from the aire> but he took his breath from the incorruptibility ,for he did not s min- gle with the fpir it of this world, but his Spirit ruled powerfully over thefpirit of this world, over the S Carres, and over the Sunne and Moone, and over the Elements.

21. This jnuft be /^^.^wx condition : and thus he was a true and right Image and fimilitudeof God : he had no fuch hard bones in his flefh [ as wee now have ] but they were ftrength, and fuch Q a kindc of] vertue : alfo his bloud was not out of the tinfture of the ^ aqua- ftrifh Matrix, but it was out of the heavenly Matrix. In briefe, it was altogether heavenly, as wee fhall appeare [and be] at the day of the Refurreftion.For the purpofe of Godftandech,the firft image muft re- turne and come againe and continue in Paradife : and feeing it could be done in no other forme, [_ way, or manner] , nor [ that which was loft ] be reftored againe, therefore God would rather fpend his own heart •, his eternall will is unchangeable, that muft ftand.

22. And when God had created Man, then he planted a Garden in EdcH towards the Eaft, and placed him therein : and caufed to fpring up and grow all manner of fruit, delightful) to behold, and all forts of

Trees

Chap. I o . Of the Creation of Man^and of his foule, ^ 83

Trees good to eate of : and the Tree of Life in the midft of the Gar- den, and the Tree of knowledge of Good and Evill : and when God had placed Man in the Garden, he commanded him. and faid j Ton [hall eate of every Tree in the Garden, but of the Tree of ^norvledge of Good aftd Evill thsufhait not eate ■■, for m ihc d-y that thou eat eft thereof thou. , Jhalt die the T>eath. Here the vaile 11 eth upon Mofes -, and they niufi: be ' ftiarp \_ or piercing ] Eyes that can behold the face of CMofis *. God hath not without caufe let Moies write this fo very rayfticallyj^hidden- ly and obfcurely]] .

25. For what needed God to care fo much for the biting of an Apple, as to deftroy fo faire a creature for it ? Doth he not forgive many greater finnes ? And he fo exceedingly loved Man, that he fpa- red not his onely Sonne, but let him become Man,and gave him unto Death: and could he not forgive a fmall finne ? feeing he was omni- fcienr, [ or knew all things ~\ therefore why did he let the Tree of knowledge of Good and Evill grow ?

24. Reafon judgeth thus, that if God would not have had it fo. A- dam ftiould not have eaten of it, or elfe he fhould not have forbidden that Tree onely, fure he made it for a ftumbling ftock to him. Thus the Reafon of one \_ fort ] or party judgeth. The Reafon of the other party will mend the matcer, which is indeed fomewhat the wifer, but not much : They fay, God tempted Adam, [to try] whether he would continHe in his obedience or not : and when he !^came difobedient, then God threw mighty anger and wrath upon him,and curfed him to Death •, and that his wrath could not be quenched, except he be re- conciled in fuch a manner. This Reafon of this party, maketh God to be a mcere unmercifulnefl'e, like an evill man of this world, who yet will be reconciled,when he hath once revenged himfelfe fufficiently j and this Reafon hath no knowledge at all of God, nor of Paradife.

25. O beloved foule ! it is a very ' heavy bufinefle, at which the ve- '^For which the ry Heavens might well ftand amazed : in this Temptation there is a C^rfe cams* very great naatter hidden in Mofes yyiYiich the unenlightened foule un- derftandeth not •, God did not regard a bit of an Apple or Peare, to

puiiilh fo faire a Creature for it : The punifliment cometh not from

his hjTvJ, but from the •* Spiritus majoris mundi,i:on\ the Spirit of the k Or, Micre-

greac Wor!d, from the third Principle. God intended moft m.erciful- cofme.

ly towards Man, and therefore he fpared not his own heart, but let it

become Man, that he might deliver Man againe- You ought not to

have fuch thoughts. God is love, and the Good, in him is no angry

thought, and Mans punifhment was not but from himfelfe,as you fhall

C finde or ] reade in its due place.

Thefecret gate of the Tempatioa of Man, .

i6> Since many-Qneftion s fall to be m this place (for the minde of

M 2 Man

$4 Of the CT^eation ofMan^and ofhisfouU, Chap, i o .

Man feeketh'after its native Countrey againe, out of which ic is waii- dered,and would rerurne againe home to the Eternall Reft) and fince it is permitted to mec in my knowledge *, I will therefore fet downfc the deep Ground of the Fall , wherein Men may looke upon the eyes of Mn/ii : If you be borne of God, dien it may well be apprehended by you, but the unenlighctned minde cannot hie the mark : for if the minde defircch to fee what ib in a houfe, ic muft then be within that houfe 1 for from heare fay,without leeing ir ones felfe,there is alwaics doubting whether a rhing be as is related : But what the eye feerh,and the minde knoweth, that is beleeved pcrfedly , for Q the eye and the minde 1 apprehendeth it.

27. The minde fearcheth, wherefore man muft be tempted, «heie; s God had created him perftft : and feeing God is omnifcicnr, [ and kiiov^eth ail things 3 the minde therefore alwaics layeth the blame upon God : and fo doc the Devils alfo : for the minde faith. If the Tree of knowledge of Good and Evill had not fprung up, then 4daM had not fallen.

28. O beloved Reafon ! ifyou underftand no more than fo, then ftiutup the eyes [ of your minde 3 quite, and fearch not; continue under patience in hope, and let God alone [he will doe well enough^ or die you will fall into the greateft unquietnelVe, and the Devill will drive you into defpaire , who continually [ prctendeth or J givech ic

J The Divill forth' , that God did will evill, [ and that] he wiileth not that all meo

fidth it in the fhould be faved, and therefore he created the Tree of Anger-

j^jaif. 29. Beloved Minde, put fuch thoughts away from thee>or elfe thou

wiltmikeof the kinde and loving God, an unniercifull and hoftilc

will, but leave of} fiich thoughts of God, and confiderthy felfe what

thou art : in thy felfe thou fhalt finde the Tree of the Temptation,^nd

alfo the will to have it, which made it fpring up : yea the fource Puft

or quality] whence it fprung up, ftandeth in thee, and not in God :

j[ this muft he underftood ] that when we will fpeak of the pure Dei-

>s ty ( which manifcfteth it felfe in the fecond Principle through the

heart of God ) it is thus and not otherwife.

30- But when wee conriderTor meane] the original! of the firfV

Principle, then wee finde the [^ nature, propertie, or ] fpecies of the

Tree, and alfo the will to the Tree : wee finde there the abyfle of Hell

and of anger [ and wrath ] •• and moreover wee finde the will of all

the Devilsrwe fiiKie the envious will of all the Creatures of this world,

' wherefore they all are the enemies one of another, and doe hate,bite,

worry, kill aiid devour one another. My beloved Reafon, here I will

fhew you the Tree of the Tempcation,and you fhall look Mofit in the

*" Fixty W uP' face : keep but your minde "^ ftedfaft, thit you may apprehend it.

***^' 31' I have often given you to underftatid in this book already what

the Effcnce of all Effences is : but becaufe it is moft of all highly ne-

ceflary

Cbap. I o . Of the Creation ofMan^^andofhiifQule, 1 g -

cef&ry in this place to know the Ground [ thereof] therefore I will

n fet yoa it downe all at large, and very fundamerrally, fo iha: you n Or explaine.

fhall knowicin your felfe : yeayou fluU undcrrtaod't in ail Crea- '

cures, and in all things that are- or chat you look upon,cr a: any rime

ihay poSbly ■hinkon,all thcfe iV.a!) be witneiTe. I can bring heaven

and earth, al'b the Sonne, Srarres, and Elements for a '^irrefie, and

titet not in bare words and prcmifes or.ely, bar it ihail be fet hx^fore

yoD [very convincii-gly and] very powerfully in their ver-ue aid ef-

fence : and you have no vertue !_ or po^er, or faculty] in yonr body,

that (hall not [ convince you and ] witnetie againli yon ■■, doc but ro:

fofter the lying Spirit, the old Serpent to darken your minde, who is

the inventor of i thoufand ° tricks . o Or, [liigbfT

?2. Whenheftech that he cannot citch [] or overcome ] Man by Ji/^r^fetcbe/ making hin pdoubtfullof the mercy of God*, then he mikcth him at-t!, *

careielie, fo that he accountech ail as nothing : he makcrh h;s minde p Or, Dejpajre. very dro.vfie,ro thit he eileemech very lightly of himfe!fe,as if all were not worth the looking after : let things be as they will, he will not break his heart [_ or trouble his head ] with it. Let the s Pope looke q prh^ Mini- after it, they muft anfwer for it. Thus the minde careltfly palTerh it fiercer /earned, over, like a whirhvinde or ftreame of water ■■, concerning which Chrift wbl take ucon faid -, The Devil! ftealeth the Word out of their hearts, that they doe tb;m] cura A- not apprehend it, nor beleeve it, that they might be faved ; fo chat it nimarum. taketh no roote.

95. Orelfe if the Pearle (lioufd grow, and the Lilly bud forth •, r he Ihouid be revealed, and tlien every one would flie from him, and t ^jj^ DrulH. he ihould Itand in great fhame. This Trade he hath driven CN-erfince the beg'mning of the world : and though he refill: never fo vehement- ly ,yet a Lilly fhail grow in his fnppofed Kingdome, whofc (hiell reach- eth into the Paradifeof God, in fpite of all his raging and tyranny > this the Spirit of God doch witneSle.

34. Behold thou childe of Man, if thou wilt eafily draw neere to this knowledge, take but thy mmie before thee, and confjder it, and therein thou wilt tinde all. You know rha: ou: of it proceedeth joy and forrcw, laughter and weeping, hope and doubting, wrath and love, luft to a thing, and hjte of :he thing: you finde therein wrath a»d malice, aifo love, meekneifc, and well-doiug.

35. Now the Queftion is , May not the minde ftand in one onely will, (t/'v in nneere love ) like God himfelfe ? Here fticks the vmt% the ground, and the knowledge: behold, if the will were in one onely ElTencc, then the minde would alfo hive bur one quality that could give the will to be fo , and itfhould be an im.movablc thing, which fhould alwayes lie ftiil, and fhould doe no more but that one thing al- waies : in it there would be no joy, no knowledge, aifo no art or skill of any thing a: all, and there would be no wifdome in it : alfo if the

quality

Bs Ofthe Creation of Martydnd of his foule, Cbap.io.

quality were not in infinitum^ it would be altogethicr a Nothing, and there would be no minde nor will to any thing at all.

3d. Therefore ic. cannot be faid, that the total! God in all the three PrincipleS)is in one onely will and eflence : there is a diftinftion t or difference to be obfervcd ] : though indeed the^fifft and the third Principle be not called God, neither are they God,^ and'yet are his eflence [or fubftance] , out of which from eternity the I'ghtand heart of God is alwaies generated, and it is one effence [ or being ] as body and foule in Man are.

37. Therefore now if the Eternallminde were not, out of which the Eternall will goeth forth, then there would be no God. But now therefore there is an Eternall minde, which generattch the Eternall will, and the Eternall will generateth the Eternall heart of God, and the heart generated! the light, and the light the vertue, andthever- tue the Spirit, and this is the Almighty God which is one unchangea- ble will. For if the minde did no more generate the wiU, then the will would alfo not generate the heart, and all would be a nothing. But feeing now that rhe minde thns generateth the will, and the will the heart* and the heart the light, and the light the vertue, and the vcr- tae the Spirit, therefore now the Spirit againe generateth the minde : for it hath the vertue, and the vertue is the heart : and ic is an indif- foluble Band.

7he Depth.

38. "DEhoIdnow, the minde is in the Darknefle, and it conceiveth -*-' its will to the light, to generate it : or elfe there would be no JforJ^ag* wilI,nor yet any ^Birth : this minde ftandeth in anguifh,and in a long- ing [] or is in labour 1 '■> and this longing is the will, and the will con- ceiveth the vertue •. and the vertue fulfilleth [ fatisfieth or impregna- teth J the minde, thusthekingdoraeofGodcoriiifteth in the vertue [ or in power ] which is God the Fafher,and the light maketh the ver- tue longing to [ be 3 the N^ill,thdt is God the Sonne, for in the vertue the lighe is continually generated from Eternity,iand in the light, out of the vertue goeth the Holy Ghoft forth, which generateth againe in the dark minde the will of the Eternall ElTence.

39. Now behold deare foule, that is the Deity, and that compre- hendeth in it the ferond or the middlemoft Prmciple. Therefore God is onely Good, the love, rhe light, the vertue [or power^ • Now con- fider, if the minde did not ftand in the darkneffe,rhere would no fuch eternall wifdome and skill be : for the anguifh in the will to generate,

. ftandeth therein : and the anguifh is the quality.and the quality is the

^Blftralit^'* t multiplicity [ or variety ] and maketh the minde, and the minde a- gaine maketh the multiplicity [ or plural ty ] .

40. Now deare foule, fee all over round about you, in your felfe

and

Cbap. io» Of the Creation of Mdn^and ofhisfoute, 2f

and in all things, what finde you rl^crein ? y6U finde nothing elfe but

theanguifh, and in the anguifh the quality, sr.d in the quality the

minde, and in the minde the wiil to grow and generate, and in the

vill the vertue [ or " power ] , and in the verrue the light, and in the u jf^culty or

light its forth-driving Spirit : vt hich maketh agaire a v, iil to generate Ability.

a twig [ bud or branch ] out of the Tree hke it felfe j and this I call in

my Booke the Centrum \_ the Centre ] where the generated will be-

cometh a"n Effcnce j^ or fubftance ] and generareth row againc fuch

[[ another 3 Effence : for thus is the Mother of the Genetrix.

4T. Now the anguifh hath the firft Principle '^ in poifeffion y feeing x undtr Us , it ftandeth in the Darkneffe, it is another eflence, than the elfence in poiver. the light is,where there is nothing elfe bur meerc love and nieeknefie, where no fource [ or torment ] is difcovered, and the quality • vhich is generated in the Centre of the Light, is now no quality, but the eter- nal! fkill andwifdome, ofwhatfoever was in the anguifh before the Light [ brake forth ] : this wifdome and fkill, now alwaies cometh to heipe the conceived will in the anguifh, and maketh in it felfe againe the Centre to the Birth, that fo the fprcut may generate it felfe in the quality, vi\. the vertue, and out of the vertue the tire, and out of the fire the Spirit, and the Spirit maketh in the fire the vertue againe, that thus therefmay^be an IndilToluble Band : and out of this minde, which ftandeth in the darknefie, God generated the Angels, which are flames of fire,yet y fhining through and through wi th the divine light : y Oxjihrou^}ly for in this minde a Spirit can and maybe generated, and not elfe: ciiiibtcncd, for before it in the heart and light of God, there can no Spirit be ge- rerated,for the heart of God is the end of Nature,and it hath no qua- lity : therefore alfo nothing cometh out of it more, but it continueth unchangeably in the Eternity, and It fhineth in the minde of the qiia- lity of the darknefie, and the darknefie cannot comprehend it.

42. Now therefore in the anguifhing minde ofthe darknefie, is the inexprefhble [ or unutterable ] fource [ quail, or rifing property]from . whence the name quality, exif\eth, as from many quails [ or fources, or Wells ~] into one quail £ or fource] and out of thefe many fources [running ~] into one fource, fpringeth forth the plurality of skill, fo that there is a multiplicity, [ or variety of it ] : and the Spirit of God cut of the light, cometh to helpe every skill, [ or fcience, or know- ledge] , and in ever/ skill of the fources [ or quals] in the quality

( by its kinde "^ infcfting ofthe love ) it maketh againe a centre and z inMon. in the centre a fource \_ or quail, or fpring ] is generated againe, as a twig out of a Tree, where againe there fpringeth forth a minde in the anguifh : and the Spirit of Love with its infefting [or infufing ~\ of kindncflfe maketh all, every thought in the will, and \_ that j eflen- tially.

43. For the will in the Centre climeth aloft till it generareth the

fire.

88 Ofthe Creation of MaK^ajfd of hit foule, Cbap,io.^

fire, and in the fire is the fubftance and eflentiallty generated : for it is the fpirit thereof, and the end of the will in the dark minde, and there can be nothing higher generated in the angukfh than the fire, for it is the end of nature,and it generateth againe the aaguifh and the fource, as may be perceived. Now therefore the dark anguilliing F aking o* anxious ] minde hath not onely one fubftance, vi-^. one being [or ef- fcncejinit felfe,butmany i or elfe no quality could be generated, and yet it is trucly but one \_ being, effence, or ] fubftance, and not many.

44. Thou deare foule, thU6 faith the high Spirit to thee i yeeld up thy minde here, and I will Ihcw it thee. Behold, what doth compre- hend thy will, or wherein confifteth thy life ? If thou fayeft, in water and tlefh : No, it confifteth in the fire, in the warmth : if the warmth were not, then thy body would be ftiti Q with cold 3 > and the water would dry away > therefore the minde and the life confifteth in the fire.

4$. But what is the fire ? Firft, there is the Darknelfe, the Hard- neffe, the eternall cold, and the Drinelfe, where there is nothing elfe but an eternall hunger .Then how comech the fire to be ? Deare foule ■■, here [^ in the fires coming to be 2 the Spirit of God (t'i^. the eter- nall Light ) comech to helpe the hunger •, for the hunger exiftech atfb from the Light: becaufe the divine vertue beholdeth it felfe in the darknefle,therefore the darkneffe is defirous [ and longing] after the Light : and the defiroufnefle is the will.

46. Now the will or the defiroufneffe in the drinefie cannot * reach the Light: and therein confifteth the anguifh in the will Q longing ^ after the Light •, and the anguifh is attraftive, and in the attrafting is the woe, and the woe makech the anguifh greater i fo that the anguilh in the ^ harfhnelVe attrafteth much more, and this attrafting in the woe, is the bitter \_ fting or ] prickle, or the bitternes of the woe : and the anguifh reacheth after the [_ fting or ] prickle, with attra^- ing, and yet cannot ^ comprehend it, becaufe it f e{ifteth,and the more '^ Oti catch it. the anguifh attradeth, the more the [^ fting or 3 prickle ravcthand rageth.

27. Now therefore the anguifh, bitcerndle, and woe in the [fting or 3 prickle, are hke a brimftone fpirit, and all fpirirs in Nature arc Brimftone: they [ tormentor 3 caufe the anguifti in one another, till that the light of God cometh to help them y and then there com- eth to be a flafti, and there is its end, for it can clime no higher in na- ture, and thii is the fire, which becomech fhining in the flafh, in the foule, and alfo in the minde. For the foule reacheth the vertue of the light, which doth put it into meeknelTe j and in this world it is the burning fire : in Hell it is immateriall, and there it is the Eternall fire, ^ Or, prop(riy» which burneth in the ^ quality.

48. Now

f Or, attaine.

afir'mgency.

Cliap.i o. Of the Creation of Man^and of hu fouk^

48. Now thou deare foule ! here you fee in a Glatfe,how very neere God is ro us, and that he himfclfe is the he.irc of all chings.and giveth to all vertue, r power J and life. H^re Lucifer was very « heedkllbj and became fo very proud :that when this Briniftone Spirit in the wiJl of the minde of God was created, then he would faine have fline out above the end of naturejafid would drive the fire out above the meek- nefle, he would faine have had all burne in the fire , he would have ruled [or domineered] : the fparksof fire in the Brimftone Spirit, did elevate themrelves too Wgh : and thefe Spirits pleafed not the Creator, or the Spirit in the Fiat, and \_ therefore ] were not [ cfta- blifhed ] Angels, although in the firft minde ( when the Centre was opened to the [j creation of the ] Spirits) he came to helpethem, and \J beheld ] them as well as the other Angels : but they indeed generated a fiery will, when they fhould have opened their Centre to the regeneration of their mindes , and fo fhould have generated aa AngelicafI will.

49. The firft will, out of which they were created, that was Gods, and that made them good, and the fecond will, which they ( as obe- dient [ children ] ) ftiould have generated out of their Centre in meekncffe, that was evill : and therefore the 5 Father for generating fucb a child e, was thruft out from the vertue of God, and fo he fpoy- led the Angelicall kingdome, and remained in the fource of the fire : and becaufe the ^ evill childe of their minde did turne away from the meeknelTe. therefore they ' attained what they defired. For the minde is thf God and the Creator of the will, that is free from the EternalJ Nature, and therefore what it generateth to its felfc, that it hath.

$0. Now if you aske 5 Wherefore came not the Love of God to heipe them agair.e ? No.^fiend, their minde had elevated it felfe,even to the end of Nature, and it would faine have gone out above the Light of God : their minde Was become a kindled fource of fire in the fierce wrath, the rneekneffe of God cannot enter into it, the Brim- ftone Spirit burneth eternally : in this manner he is an enemy to God, he cannot be helped : for the Centre is burning in the flalh : his will is ftill, that he would faine goe out above the meekneffe of God \ nei- ther can he get [ frame, or create ] any other [_ will ] , for his fource hath revealed the end of Nature in the fire, and he remaineth an un- quenchable fource of fire : the heart of God in the meekneffe,and the Principle of God, is elofe fhut up from him, and that even to Eter- nitie-

$1. To Conclude, God will have no fiery Spirit inParadife, they rout remaine in the firft Principle, in the Eternall Darkneffe, if they had continued as God had created them ( when the meeknefle fhined C or appeared^ to them ) and had put the Centre of their mindes in- to the meekneffe, then the light of God fhould for cfer have ^ fhined

N through

8^

cmSderate.

''Or, refleclcd «n them.

s the Genera" tor for the TV Hi which he gent- rated.

^ The will tJjat Was borne out of their minde. [ Oi^came to be

^Ovy throughly

enlightened

them.

>o

* Or, heavenly Earth.

Of all Circum^ances of the Temftdtioa, Chap, i r •

throagh them , and they fliould have eaten of the J^erbum Domni [^ the Word of the Lord J : and they fhould with the roote of their Originall, have ftood in the firft Principle, like God the Father him- felfe, and with the will in the minde [_ they fhould have ftood ] in the fecond Principle : thus they fhould have had a Paradificall fource (^ quality or property ] and an Angelicall will : and they fhould have been friendly in the ' LMus of Heaven, and in the love of God.

»"I» thsjpriag' ir'g tjfentiall porverr.

CHAP. XI. €f all Cmumfancej of the temptation,

I. I^TOw the HigheftQyef^ion is, what that is> which caufcd the J^y minde of the Devill, fo to elevate it felfe, and that fo great a number of them are fallen in the high mindednelTe [_ or pride ~\ ? Behold, when God fee the Fiat in the will, and would create Angels, then the Spirit firft feparated all qualities, after that manner, as now you fee there are many kinds of Starres,and fo the Fiat created them [ feverall 3 ' Then there were created the Princely \_ Angels ] and theThrone- Angels, according to every Quality, ( as, hard, fourc, bitcer, cold, fierce, foft, and fo forth "^ in the Effences, till to the end of Nature ) out of the fource of the fire,a fimilitude whereof you have in the Starres, how different they are.

Now the Thrones and Princely Angels, are every one of theriJ

a great founrsine : as you may perceive the Sunne is, in refpeft of the Starres, as alfo in the blofibming Earth. The great fountaine veine [[ or Well-fpring ] in the fource, was in the time of the Fiat in the dark minde,-the Prince or Throne- Ange! : There out of each foun- taine came forth againe a Centre in many thoufand thoufands ^ for the Spirit in the Fiat manifefted it felfe in the nature of the DarknelTe, after the manner of the Eternal! Wifdome ; Thus the manifoH vari- ous properties that were in the whole nature, went forth out of one onely Fountaine. according to the ability of the eternall wifdome of God i or as I may beft render it to be underftood by a fimilitude ; as' if one Princely Angel had generated out of hi mfelfe, at one time, ma- ny Angels : whereas yet the Prince doth not generate them, but the. Eifences ; and the qualities gee forth with the Centre in every Ef-

D lyi, fence, from the Princely Angelsi and the Spirit created theni " with

the Fiat, and they continue flandingefienrially : Therefore t^y

^Or^Company. ° Hoft ( which proceeded out of one £ and the fame ] fountaine) gat a will in the fame fountaine which was their Prince ( as you iee, how the Starres-giveall their will irvco the veitue [ot power 3 of the Son)

of

Chap. 1 1 . Of all Ciuumflances efthe Temptation^ p X

of this,much muft noc be faid to nay p Mafter in Arts , he holdeth it ? The learned jmpofTible to know fuch things, and yet in God all things are pofTlble, in Rcafin. and to him a thoufand yeares are as one day.

9. Now of thefe Princely Angels One is fallen (for he ftood in the fourth forme of the Matrix of the Genecrix in the dark minde, in that place in the minde where the flafh of fire taketh its original! ) with his whole hoft that was proceeded from him : Thus the fiery kinde [con- dition or property 3 moved him to goe above the end of Nature, ( f j^. above the heart of God ) that kindc ftood fo "3 hard kindled in t Or, fiercely, him.

4. For as Cod faid to the Matrix of the Earth , Let there come forth all kinds of Beafts : and the Fiat created Beafts oat of all the Eflences : and firft divided the Matrix, and after that, the'effences and qualities •, and then he created them out of the divided Matriy, male and female. But bccaufe the cjeatures were matcriall,thereforc every kinde [_ fpecies or generation J muft thus propagate it felfe from eve- ry Eflence : but with the Angels not fo : but[_ their propagation was] fudden and fwift, as Gods thoughts are^ fo were they.

$. But this is the Ground : every quality or quail [ or fource, would*be crcaturely, and the fiery j^ property ] elevated it felfe too mightily, into whkh Lucifer had brought " his will j and fo it went with Adam as to the Tempting Tree *, as it is written : And God fufte- "P'^iM bii dc- red all forts of Trees to fpring up in the Garden o^Eden : and in the "g"^ or plea.- midft of the Garden, the Tree of Life, and of the knowledge of Good /*^* '^ '^• and Evil).

6. Mofes faith : God fuffered to fpring up out of the Earth, all forts of Trees pleafant to look upon, and good for food. But here is the vailc in Mofdy and yet in the Word it is bright, cleere, and manifeft, that the fruits were pleafant to behold, and good to eate, wherein

there was no death, wrath, or ^corruptibility, but [ it was ] Paradifi- ^CorruftUn, call fruit, of which Adam could live in clarity (^ or brightnelfe ~\ in the will of God, and in his love in perfedion in Eternity, onely the Death ftuck in the Tree of knowledge of good aod evill, that onely was able to bring man into anorhtr Image.

7. Now vsee muft needs clcerely [^conceive or 1 think, that the Paradificall fruit which was Good,was not fo very earthly, for (as Mo- fes himfelfe faith j ) they v.ere of two forts ', the one good to eate, and pleafant to behold, and the other had the death and corruptibility in it: in the Paradificall fruit, there was no death nor corruptibility: for if there had been any death or corruptibility therein, then ^daM had eaten death in all the fruits : but feeing there was no death there- in, therefore the *ruit could not be fo altogether earthly j though in- deed it fprung out of the earth, yet the divine vertueofthe fecond Principle was imprinted therem, and yet they were truly in the third

N 2 Princi-

^ 2 Of all Ci^cumftancii of the jemptatioft, Cha p. i u

Principle, growne [ or fprung 3 out of the earth, which God curfed- as to the earthly food, that no Paradificall fruit did grow any more . out of the earth.

8. Befides.if /^i.^w had eaten earthly fruit,he muft then have eaten

it into his body, and have had gut |^ or entrailes 3 '• and how could

fuch a ftinck Qanddung 3 ( 3s wee now carry in the body ) have been

in Paradifein theholineffeof God? Moreover, he fhould by eating

earthly food, haveeatenof the fruit of the Srarres and Elements,

which would prefently have infcfted (^ or qualified 3 in him, as was

done in the fall : alfo fo his fearc over all the beafts would have cea-

, « fed. For the effences of the Beafts would prefently have been like

fAl'^^' ^^^ humane eflenccs In vertue [ and power 3 > and • one would have

er Tvifui -^ve domineered more ftrongly over the other.

ciommui ea o- ^_ Therefore it was cleane ocherwife with Adam : he was a heavcn- -uer the wtaii- j^ p^j-adificall Man, he ffeould have eaten of the heavenly Paradificall ^''* fiuit, and in the vertue \_ or power 3 of that [ fruit 3 he fhould have

ruled over all Beafts for living crearurcE J alfo over the Starrcs and Elements : no cold nor heat (hould have touched him •, or elfe God would not have created him fo naked, but like all Beafts with a rough C or hairy ] skin {_ or hide 1 •

10. But the Qiieftion is ■■, Wherefore grew the earthly Tree of the knowledge of gix>d and evill ? for if that had not been, Ad^m had not eaten of it i or wherefore muft .<^//<jw be Tempted ? Hearken, Aske your minde about it, wherefore it fo fuddenly generateth and con- ceiveth in it felfea thought of anger, and then of love? Doeft thou fay j^ it Cometh ] from the hearing and feeing of a thing ? Yes that is true, this God alfo knew very well •, and therefore he muft be temp- ted. For the Centre of the minde is free , and it generateth the will, from hearing and feeing, out of which the imagination and luft doth arife.

11. Seeing Adam was created an image and whole fimilitude 6f God, aad had all three Principles in him like God himfelfe, therefore alfo his minde and imagination ftiould raeerlv have looked into the heart of God, and fhould have fee his luft and i_ defire or 3 will there- on : and as he was a Lord over all, and that his minde was a threefold Spirit, ija three Principles , in one onely Effence, fo his Spirit alfo> and the will in the Spirit, Ihould have ftood open Q or free 3 in one onely Eflciice, t^i^. in the Paradificall heavenly [ eflence 3 *• and his minde and foule fhould have eaten of the heart of God, and his body [_ fhould have eaten 3 of the heavenly Lmbus.

*^Ory virtue, 12. But feeing the heavenly "Li/w/^a^ was manifefted through the

w.porvtr. earthly, and was in the fruit in one onely Eflence •, and Adam fo too,

therefore it behoved Adam ( naving received a living foule our of the

fifft Principle, and breathed in from the Holy Ghoft, and enlightened

from

chap. 1 1 . Of all Cireumftancet of the Temptation, p 5

from the light of God ftanding in the fecond Principle) not to reach after tht earthly Matrix.

13. Therefore God here aTfo gave him the Command, not to luft after the earthiy Matrix , nor after her fruit, which ftood in the cor- ruptibility, and tranfitorineffe, but the Spirit of Man * not. He fhould n <2jQt in tht eate of the fruit, but no otherwife than of the Paradificall kinde and cmHptibUlty, property •, Hand ] not of the earthly Effences. For the Paradificall Eflences had imprinted thenifelves in all fruits,, therein they were ve- ry good to eate of,after an Angelical manner,and alfo pleafant to be- hold or corporeall, as Mofes alfo faith.

Now it may be asked, What then was properly the Tempting in 4dam ?

The Gate of Good and Evill.

\^. Wee have a very povs'erfull teftimony hereof, and it is knowne in Nature, and in all her children, in the Sr<irres and ElemenTSjln the Earth, Stones, and Metalls j efpecially in the living creatures, as you fee, how they are evill and good, vi\; lovely creatures, ai-r! alfo veno- mous evill beafts ', as Toads, Adders, and Serpents, [_ or Wormes ] ; fo alfo there is poyfon and malice in every fort of y life of che third l Or, livim Principle : and the f fierceneffe ~\ or ftroagnefle muft be in Nature, thing. or elfe all were a Death and a Nothing.

The 'Depth in the Centre,

1 ^ . As is mentioned before, the eternal! minde ftandeth thus * in "^0: iUnl{nowi7\ the Darknefle, and vexeth it felfe, and longeth after the light, to gc'^ nerate that, and the anguifh is the fource, and the fource hath in It many formes,till that it reacheth the tire in its fubft:1Ilce,^'i■^.[it hath] bitter, foure, hard, cold, ftrong,darting forth, or flafhing, in the roote of it felte fticketh the joy and paine alike ^ vi-^^. when it cometh to the roote of the fite, and can reach the light, then out of the wrath \_ or fternneflc3 cometh the great joy : for the light putteth the fterne forme into great meekociTe : on the contrary, that forme which com- eth onely to the roote of the fire, that continaeth in the « wrath. * Or,grim:eff(^

1(5. As wee are to know, that when Giri would manifeft the Eter- fii'fcenejfe, nail Minde in the Darkneife, in the third Principle '• with this world, \ q^ ^^^ then firft all formes in the firfk Principle till fire, were manifefted, and that forme now which comprehended the light, that became Angeli- call and Paradilicall •, but that which comprehended not the light, that remained to be wrathfull, murtherous, foure and evil], every one in its o vn forme and elTence ; for every forme defired alfo to be mani- fefted •, for it was the will of the Eternall Elfence to manifitft i: felfe. But now one forme was not able to manifeft it felfe alone in the Etep-

. nalli

94

' Ima^d or Imagmed.

^nedarlinefe, andfohrcCi or paifie. f Mors.

Of all Circumftancet of the Temptation. Chap. 1 1 .

nail Birth, for the one is the oiembcr of the other, and the one with- out the other would not be.

17. Therefore the Eternal! Word, o\ heart of God, wrought thus in the daik and fpiriruall Matrix ( which in itfelfe, in the Origlnal- neffe without the light would be [ as it were 3 dumb [ or fcnlleflc] ) and hath generated a a-rporeall and palpable J^ or comprehenfible ] fimilitude of its eflence, in which all the formes were brought forth out of the Eternall formation, and hH-ooght into Eflence : for out of the fpirituall forme, the c<^rporeall T forme ] is generated, and the eternal! Word hath created 1 1 Sy the Fiat, to ftand thus.

18. Now then, out of ihefe foiires, out of the Matrix of the earth, by the Fiat, in the Word, went fortii all the Creatures of this world : alfo Trees, hearbs, and graHe, every one according to its liinde : as al- fo Wormes, evil! and good, as every forme in the Matrix of the Gene- trixhad their originall > and thus it was alfo with the fruits in the Pa- radifeof this world in the Garden ofEden : when the Word was fpo- ken, let there come forth all forts of Trees and hearbs ■■, then out of all formes L or the Genetrix or womb ] Trees and hearbs came forth and grew, which vi ere altogether good and pleafant : for the word in the Fiat, had '^ imprinted it felfe in all the formes.

19. But then the Darknefle and Qyall [ fource or palne '] were in the middeft in the Centre, wherein Death) the wrathfulnefle, decay, and the corruptibility did ftick : and if that had not been, this world would have ftood for ever, and Adam fhould not Iiave been ten:ipted ; ** they alfo like a * Death, ( or a corrupting worme of the Quail {_ or fource 3 ) did work together, and generated the Tree of Good and Evill in the midft of its feate [ or place 3 becaufe Death ftuck in the midft of the Centre , by which this world fhall be kindled in the fire at the end of the daycs. And this Qua!! [ or fource 3 is even the an- ger of God, which by the heart or light of God in the Eternal! Fa- ther, is continually put into the meekneffe : and therefore the Word or heart of God is called the Eternall Mercifulnelfe of the Father.

20. Seeing then all the formes of the Eternall Nature were to come forth, [ it is fo come to paffe 3 as you may fee in Toads, Ad- ders, Wormes, and evill Eeafts : for that is the forme which flicketh in the midft in the birth of all CreatureS) vi"^- the poyfon [ venome 3 or Brimftone Spirit •, as wee fee that all Creatures have poyfon and gall : and the life of the Creatures fticketh in the power [ or might 3 of it [_ the poyfon 3 : as you may finde before in this booke in all the Chapters, iiow the Eternall Nature taketh its Original!, how it work- eth, and how j^ or after what manner 3 its Eflence [ being orfub- rtance 3 is-

21. Now thus the Tree of the ftrong (^ tartnefle or wraih3 (which is in the midft of Nature ) grew alfo in themidft of the Oardcn of £-

din

Chap. 1 1 , Of all Circumflancet of the Tempt atiort, p f

din j and was ( according to the ability of ics own forme,whieh it hath from the eternail quality, in the Originalnefle ) the greateft and the mightieft ["Tree ] . And here it may be feene very cleerly, that God would have preferved and had Man to be in Paradife, for he forbad him this Tree, and caufed other fruit enough [^bcfides]to grow in the formes and Eflences.

The Gate of the Tempting,

22. S* Faicl faith •, Godforefatv {ox eleded] Man^ before the ground t or foundation ] of the Tvorld wa! laid : Here we finde the ground fo very { plaine or ] faire, that wee have a delight to write on, and to

feeke the ^ Pearle i for behold, in the eternall wifdome of God, before * i^ifdomt. the Creation of the world, the fall of the Devils,and alfo of Man, ap- peared in the Eternall Matrix, and was feene ^ for the Eternall Word in the Eternall Light knew very welh that if it came to manifeft the fountainc of the Eternall Birth, that then every forme fhould breakc forth : yet it was not the will of the love in the word of the Light, that the formes of the tart |^foure ftrong wrath] fhould elevate them- felvesab-ive the meekneffe j but it had fuch a mighty [^or potent ] forme, that it is fo come to paffe.

23. Therefore the Devill alfo (in regard of the might of the tare { ftrong fierce wrath ~\ was called a Prince of this world in the [ an* gry ftrong ] fierceneffe, of which you ftiall finde H more ~\ about the Fall. And therefore God created but one Man : for God would that Man fhould continue in Paradife, and live eternally : and on the con- trary, the fternnefle [ or ftrong fierce wrath '] would tempt him { to trie 3 whether he would put his imagination and \\ ill wholly into the heart of God, and into Paradife, whsrein he was.

24. And becaufe Aiam was drawne forth out of the ftrong \_ fterne foure ~\ Effences,therefore he muft be tempted f to try ] whether his Effences( out of which his imagination and luft proceeded) could ftjnd in the heavenly qoality, or v,hether he wo'jld eare of the yer- bum Domhn, [ the Word of the Lord ] andj£ to try ~\ which eflence, ( whether die Paradificall, or the ftrong [_ fierce wrathfull 3 would overcome in Adam.

25. And this was the purpofe of God, therefore to create but one Man, that the fame might be tempted, (^ and tried 3 how he would ft'and, and that upon his Fall he might the better be helped : and the heart of God did before the foundation of the world in his love fore- intend [ or prepurpofe ] to come to help [ him ] i and when no other remedy could doe it, the heart of God himfclfe would become Man, and regenerate Man againe.

16. For Man is not fallen of ftrong [ fierce angry ~]. pride, like the Devil! j but his earthly Eflences have overcome his Paradificall Eflen- ces, :

ST^dt enelyht thii chapter y buttn aUthffe Writings. ^ Or, womby or iap.

^ $ Of all Circum^ances of the Tempt at to». Chap. I r ,

C€Sj and brought them into the earthly ltsft:,and in that regard he hath Grace againe beftowed upon him.

The ^Ighejfy flroKge[l^ and the miohtie^ Gate of the Temptation in Adam,

27. Here I will faithfully admonifh the Reader, deeply to confider MofeSy for 8 here under the vaile of Mojcs , he may Jooke upon the face of Mofcs : A'lfo he may fee the fecond Adam in the ^ love of the Virgin : Alfo he may fee him in his Temptarion,and upon the Crofle y as alfo in Death j and laftly, in the vtrtue of the Refurreftion at the. right hand of God : Alfo you may fee Mofes on Mount Swai j and laft- ly, the Clarification j^ or Transfiguration ] of Chrift, Mo(e^ and Elias on Mount Thabor : Alfo you may fee herein the whole Scripture of the Old andNewTeftament j Alfo you finde herein all the Prophets from the beginning of the world hitherto,and all the might -nd power of all Tyrants, wherefore things have gone fo, and muft ft; iifoe [^ as they doe ] i Laftly, you finde the Golden Gate of the Omii jjotence, 12 or Allmighcintfle J , and of the great power in the love aud humi- lity ; and wherefore the children of God muft ftill be tempted : and wherefore the noble g rat ne of Muftard feed muft grow in ftormes, crofles, and mifery, and wherefore it cannot be otherwife : Alfo here- in you finde the Effcnce of all Elfences.

28. And it is the Gate of the Lilly, concerning which the Spirit witneffethjthat it will ' hereafter grow in the wrathfull Tree.and when itgroweth it will bring us true knowledge, by its pleafant and fra- grant fmell, in the holy Trinity : by which fmell Antichrilt will be ftifled, and the Tree of the fterne anger be broken downe : and the Beaft enraged, which hath its might and ftrength from the Tree, for a time till it be dry and fiery, becaufe it can get no more fap from the wrathfull Tree that is broken downe ; and then it will fmell \_ or Mfc tfp it felfe ] in the \_ fierce , tart ] ^ wrath againft the Tree and the LiHy, till the Tree ( of which the Beaft did eate and was ftrong ) de- ftroy rhe Beaft,and his power remaine in the fire of the Originalnefle. And'then all Doores {_ will j ftand open in the great Tree of Nature, and the Prieft Aaron [ will j give his Garment and faire Ornament to the Lamb, that was flaine and is [_ alive 3 againe.

29. Reader, who loveft God •, hereby it will be fhewne thee, that the great myfteries ' doe raeete us, concerning the hidden things that; were in Adam before his fall, and that yet there are much greater af- ter his fall, when he was as ir were dead, and yet living: and here is fliewne the ^ Birth of the Er-^rnsl' '-.^lence, and wherefore it ftill muft have thus been^ that Adam maft have been tempted> and wherefore it could not hare been otherwife : though Reafon continually " gaine-

fayctb

»' Shortly.

tJote^rpcc »iuft yet concede the Ex portion of this verfe. t Or, Rage.

'Or,4rc impar' ted torn. ^Oitcontlnu' aU worJftHg. " Spea^tha- gmfi if.

P Given up to God.

Chip] 1 1. Ofaii Ci^cumflaftces of the T^mptatio^j; - «

%eth ic, and alledgeth Gods Omnipotency, that it was In him to hin- der, or futfer the doing of ic.

go. Beloved Reafon , leave off your thoughts , for with thefe thoughts and conceits, you know not God, nor the Eternity ; then how will you with fuch thoughts, know the fimilitude which Gcd ge- nerated out of the Eternall Minde? it hath here been fundry times mentioned to you, that the minde ( which yet is the greateft Eflencc in Man ) doth not ftand in a ° Qyall [or fource ] . ''la a tvor^ing

31. If we thinke of [_ orconfider ] the incliner , what that was P'foferty, but which inclined and drew .^i^jw to that which was forbidden, that he **fitt, fhould left contrary to the Command of God, whereas he was yet in great Perfcdion \ then wee fhall finde the Eternall Minde , out of which Adam was alfo created : and that becaufe he was an Excraft out of the Eternall minde, our of all Effences of all the three Principles, therefore he muft be tempted [to trie 3 whether he could ftand in Paradife : for the heart of God defired that he Ihould continue in Pa- radife, but now he could not continue in Paradife,except he did eate Paradificall fruit : therefore now his heart fhould have been wholly P inclined towards God : and fo he (hould have lived in the divine Centre, and God had wrought in him.

52. Now what oppofed him, or what drew him from Paradife to difobedience,fo that he paffed into another Image [forme or condi- tion J ? Behold thou childe of Man, there was a threefold ftrife in d- dam, without Ada/a, and in all whatfoever Adam beheld ? Thou wilt fay, What was it ? It was rhe three Principles ; firft, the Kingdome of Hell, thepov^erof the wraths and fecondly, the Kingdome of this world, wirh the Starres and Elements-, and thirdly, the Kingdome of Paradife, that defired to have him.

S3- Now thefe three Kingdomes were in /^<i<JW, and alfo ^ without ^ Extra, him : and in the ^ EiVences there was a mighty ftrife, all drew as well ' The effemlaH in ^dam, as without ^dam^ and would faine have him : for he was a vcrtues or Great Lord [ come J out of all the [ powers or ] vertues of Nature : potvers that the heart of God defired to have him in Paradife, and [ would ] dwell went forth in him j for it faid, ic is my image and fimilitude. And the Kingdome f>'om the three of wrath [ and of the fierce Tartnelfe 3 would alfo have him : for it PrinofUr^ faid, he is mine, and he is [ proceeded ] out of my fountaine, out of the eternall minde of the D^rknefle, I will be in him, and he fhall live in my might, for he is generated out of [ that which is 3 mine, I will, through him, fhew great and ftrong power. The Kingdome of this world faid, he is mine •, for he beareth my Image, and he liveth in , t that which is 3 mine, and I in him : he muf\ be obedient to me, I will tame him and compell him, I have all my members in him, and he in mee • I am greater than liejhe muft be my '^houfholder, I will fhew /Qr Stewart my fair€ wonders and vertues in him, he rairft manifel\ my wonders *

O and

p 8 Of all Circumftamei of the TtmptMion, Chap. 1 1 .

and vertues, he fliall keepe and manage my herds, I will cloath him with my faire Glory ■, ai now it is to be fecne.

34. But when the Kuigdonie of the lierceneffe, oftl'ewrathj of Death, and ol Hell faw, that ix had loft j and could not keepe Man,

•Mors. then it faid, 1 am ^ Deaih, and a Wornie, and my vei cue [ or power j

is in him, and I will grindehim and breake him to pieces, and his fpi- rit muft live in mee : »id although thou world fuppofeft that he is thir.e) hecauft he bcareth thy image, yet his Spirit is mine, generated out of my kingdome •, rheretoie take what is thine, from him, I will keep that which is mine.

35. Nowwhat d:d the vertue mAdam, in this ftrife? It flattered with all the three [Kingdomes]. It faid to the Heart of God, I will ftay in Paradife, and thou fhalt dwell in me : 1 will be thine, for thou art my Creator, and thou haft thus concreted [ or excraded ] mee out of all the three Principles, and created mee : thy rcfrefliment is plea- fanc, and thou art my Bf idcgroom, I have received of thy fulnefie, and therefore I am impregnated [or with childe J , and I will bring forth a virgin, that my kingdome may be great : and that thou mayeft have meere joy in mee : I will eate of thy fruir, aud my fpirit fhall eate of thy vertue [_ or power ] : and thy Name in mee l"hall be called IM.- MA N UE L, God with us.

5<?. And when the Spirit of this world perceived that^ then it

faid j wherefore wilt rhcu onely eate of that which thou compre-

hendeft not, and drinke of that which thou feeleft not : thou art not

yet meerely a Spirit, thou haft from mie all the kindes of comprehea-

fibilicy in thee : behold, the comprehenfible fruit is fweec and good,

" Power full and the comprehenfible drink is " mighty and ftrong, eate and drinke

and ft, U df from mee, and fo thou ftiak come to have all my vertue and beauty,

vertue or thou maytft in mee be mighty [ and powerfull ] over all the Crea-

fireagth, tures, for the kingdome of this world ftiall be thy owne,and thou fhalc

be Lo»d upon Earth.

57. And the vertue in Adam faid : I am upon Earth, and dwell in this world, and the world is mine, I will ufe it according tomyluft, ^ Rndofcdj Qwill,and pleafure J : then came the Command of God " ( which was (onccivedy received in the Centre of God,out of the Circle [ or Circumference ]

er compre- of the Eternall life, ) and faid : In the day that thou cate(t of the earthty

bended. fruit, thou (halt di,e the Death : This Command was comprehended or

endofed ( and hath its originall in the Eternall Father ) in the Cen- tre, where er.e Eternall Father continually from Eternity generatetb his heart or fonne.

38 . Now when the Worme of darkneffe faw the command of God,

y Or, bivc no- [i thought vpith it felfe , here thou wilt y not prevaile, thou arc fpirit

thing 10 di)c. without body, and contrariwife, ^dam is corporeall, thou haft but a

third part in him, and befides, the Command is in the way, thou wilt

even

Chap. 1 1 . Of ail eircumflances of the Temptatkn,

even flip [ or creepe ] into the Effences, and flatter with the Spirit of this world, and take a creaturely forme upon thee, and fend a Legac [or EmbalTadour]out of my kingdoms cloathed in the forme of a Ser- pent, and wilt perfwade him to eate of the earthly fruit, and then the command deftroycth his body, and the fpirit remaincch [zo be]mine. Here now the Legac \_ or EmbalTadour ~] the Devilhvas very willing [ and ready J at this, efpecially becaufe Adafn in Paradife, was in his place, where he fliould have been •, and thought with himfclfe, now thou haft an opportunity to be revenged : thou wilt mingle lyes and truth fo together, that Adam may not [ obferve or ] underftand it [ the treachery ] , and fo thou wilt tempt him.

Of the 7ree of knowledge [ 0/ ] good and eviU,

39. I have told you before,out of what '^ power theTree is grown •, f i^. that it grew out of the earth, and hath wholly had the nature of the earth in ir,aE at this-day all earthly Trees are [ fo ] (and no other- wife, neither better nor worfe) wherein corruptibility ftandeth, as the Earth is corruptiblcand fhall palfc away in the end,when all Ihall goe intoits'''Echer,and nothing elfe fhall remaine of ic bcfides the ligure ', Now this was the Tree which flood in the midft of the Garden in £- Wcv, whereby /^j/<iw muft be tempted in all Eflenccs : for his Spirit Ihould rule powerfully over all Eflences, as the holy Angels and God himfelfe doth.

40. Befides, he was created by the Word, or heart of God, that he fliould be his image and fimilitude, very powerfully in all the three Principles, [ and be ] as great as a Prince or Throne- Angel. But this Tree ftanding thus in the Garden, and of all the Trees that onely did beare earthly fruit j therefore /^^<i« looked fo often upon it, becaufe he knew that ic was the Tree of knowledge of Good and Evill, and the vertueoftheTreeprelfedhim toit fo very hard ( which vertue was alfo in him ) that the one luft infefted [ poyfoned or mingled with ] the other: and the Spirit of the great world prefled Adum fo very hard, that he became infefted, and his vertue [^ or power ] was over- come j here the Paradificall man was undone, and then faid the heart of God, it is not good, that man [^ fhoald 3 be alone , wee will make him a help, \_ or conforc 3 to be with him.

41. Here God faw his Fall, and that he could not ftan^, becanfe ,<4^a/«fimagrnatio! and luft was fo eager after the Kingdoraeof this, world, and after the earthly fruit, and chat Aiitn would not generate a perfeft Paradificall Man out of himfelfe, but an infefted [ poyfoned Man]^ccording to theluft,and would fall into corruptibility. And the Text in Moja foundeth further very right, thus : AnA God l:t a deep Jleep fall upon Man, and be ftepty [ or fell ajleepe J .

99

« Might.

•'' Or, KeceptA-

O 2

CHAP.

100 of the opening of the holy Scripture. Chap.12;

CHAP. X 1 1.

Of the Opening of the hoi) Scripture , that the Circum- fiances may be highly confidered.

The golden ^ate, which Godaffordeth to the Uft vorld^whenin the LiUy Jhalljlourijh [andblojfeme.']

U

Oving Reader, I had need have an Angelicall Tongue for this , defcription , and thou an Angelicall Minde, and then wee fhould well underftand one another : But feeing wee have them not, therefore wee will exprcflTe the Great Deeds of God, with the earthly Tongue, according to our [ received 3 gift and know- ledge, and open the Scripture to the Rcader,and give him occaiion to confider further, whereby the Pearle might be fought and found at

* ^nd leadc laft : therefore wee will worke in our Day-labour, * according to our them that com duty, till the •> Pearle of the Lilly be found.

afier us iuto 2. Reafon asketh : How long was /4dam in Paradife before his Fall,

jf^ and how long did the Temptation laft ? I cannot tell thee that, out of

* Or» Gate. Mofis defcription of the Creation, for it is for great caufe concealed : ' Or feanh in- yet 1 wi 11 fhew thee the wonders of God, and ' expound them,accord- to them. '"g t° ^^^ knowledge that is given mee, whereby thou mayft the bct- d Or, under' ^^^r learne to ^ confider the Temptation and the Fall of Adam, ftand. 5* Beloved Reafon, look into the Glaffeof the aftions and deeds « Or, fire flA- of God. When God appeared to Mofes in the « burning Bufh, he jfii^l, faid. Pull off thyfiooes j for here is a holy place : What was that ? An-

fwer : God fhewed [ Mofa 1 thereby his earthly Birch : For he would give him a Law, wherein Man fhould live, ( if it were pofTible ) and attaine faivcLtion ; But who was it that gave the Law, and commanded Man to live therein ? Anfwer. It was God the Father, out of his Cen- tre, and therefore it was done with fire and thunder : for there is no fire and thunder in the heart of God, but kinde love.

4. Hereupon Reafon will fay, is not God the Father one [^ and the

fame ] Eifence with the Sonne ? Anfwer. Yes, [_ they are 2 one cf-

fence and will. By what meanes then did he give the Law ? Anfwer.

By the Spitit of the great world : becaufe Adam after the Fall, and all

f i» the Spirit men, lived ^ therein, therefore it mufl: be tried , whether man could

of the great live s therein, in confidence towards God : therefore he eftabliftied ic

world. with great wonders [^or miracles 3 > and gave ^ it clarity] fhining

g In the Latv. brightnefle or glory ] : as may be feene in <5MofeSy who had a [^ glori-

\TheLarv. ous bright] fhining face: and when he had chofen to himfelfe this

[His chofen. people, he deflroyed the children of ^unbeliefe : and brought ' them

out

Chap.12,

The Golden gate.

lOX

out with wonders, into the Wildernefle: and there it was tried whe- ther men could live in perfeft obedience under thit clarity [_ Glory or brightneffe 3 .

$. What was done there ? Anfwer. Mofesv^as called by God (out from [^ among 3 the children of Ifrael) up into Mounc^jaai, and ftayed there forty dayes : and then he would trie the people whether it were polfible for them to put their truft \_ or confidence ] m God : that they might be fed with ^ heavenly Bread : that fo they might at- taine perfeftion. And there now ftood the minde Majons tmmdiy of jhe ' great world j and on the contrary, theeternali minde of God, in ftrife one againft another i God required obedience, and the minde of this world required [or defired] the pleafure of this tranficory life, as, earing, drinking, playing, dancing : therefore they chofe them moreover their Belly- God, a Golden Calfe, that they might be free and live without Law.

6. Here you fee againe.how the three Principles ftrove one againft another about Mm ; The Law that was given to Adam in the Garden ofEdea brake forth againe, and defired to have obedience ; in like manner alfo, the Spirit of ftrong [ fiercenefle or ] wrath bra'fe forth againe in the falfe fruit and voluptuoufnefle, and fonphr the corrupti- ble life. And this ftrife now lafted forty dayes, befoic ehey fet up the Calfe, and fell [wholly like ^i«w 3 from God, fo long the ftrife oi the three Principles continued.

7. But now when they were fallen away from God [ as Adam was] then came Adofes with JofuAh^zxiA faw the apoftacie [ cr failing uway], and-brake the Tables in pieces, and led them in the Wilderntn'e: where the/ muft all die except /o/;m in:' CaUh : for Lheclafi:;y |_or brightneffe] of -he Father in the fk=?, in the fin\ Principle, coutd not bring them into the pro-nifed Land : and aUiiough ihey did eate Manna, yet it did not helpe [ in] the triall, oncly /t^-/ ^ and n length fESuS- mnftdoeit.

8. And ^• hen the time came, that tlie true Champion, j^ or Savi- our] returned agjine oat of Paradife, and becaire thechildeof the Virgin, then the ftrife of the three Principles -'caaie againe. For there he was againe fet before the tempting Tn - the hard brunt befoje the tempting Tree, and l* tion of the three Principles, which was not pr^lh to doe. And there the ftrife continued -'orcy d.y juftfo long as the ftrife wit]i/4W<3w in Paradife concinued, and not an houre longer j and then the Champion [_ or Saviour 3 overcame ; therefore open your eyes aright, and look upon the Scripture aright : although it be brii^fe and obfcure i_ to reafon '] yet it is very true.

9. You finde not j'n Af Oi'ei, that /^^a.w was driven out of Paradife the firft day ; the temptation of Jfracij and of Ciirift, infor meth us

quite

i he pjuft endure

! out the tempta-

or the firft Adam

and forty nights.

' Or, ^acro" cofmc.

ed.

i'oi Of the openifig cftheholy Scripture, Chap, ij,

quite orherwife : for the remptationof Chrift, is to a tittle ( in all Cifcumftances ) the fame with the temptation oiAiitn.

10. For Adam was tempted fojty dayes in Paradife, in the Garden of Eden before the tempting Tree •, (^ and tried] \*hether he couid ftand, whether he could (ct his inclination on the heart of God, and onely eace of the f^ertum TXi-mmi [the Word of the Lord ] , and then \_ if he had ftood ~\ God would have given him his body ( the heavenly L*w6aa ) to eate, that he fhould eate it in his mouih, not intohis bo- dy : he fliould have brought forth the childe of the Viigin out of him- felfe : for he was neither Man nor Womar l_ 'saie nor feanak 3 : he had the Matrix, and alfo the Man \_ or mafcu!i;:c uaturfti^ in him, and ftiould have brought forth the Virgin full of nr.oderty and chaftity out of the Matrix, without rending of his body.

11. A nd here is the ftrife in the Revelation of /sc^a, where a Wo- „ Or Scruent ^^^ brought forth a fonne, which the Dragon and the " Worme

* ^ ' would devour : and there ftood the Virgin upon the earthly Moone, and defpifeth the earrhineffe , and treadcth it under feet. And fo fhould /Idam alfo have troden the earthineffe underfoot, bur it over- came him: therefore afterwards the childeof the Virgin (when it had overcome the tempting Tree ) muft alfo enter into the tirft death of the ftrong {_ tierce] wrath , in the death, and ovefcorac the tirft Principle.

12. For he ftood forty djyes in the Temptation in the W^ildernes, where there was no bread nor drink, then came the Tempter, and would have brought him from obedience : and (aid, He jhould out of thefioKcs malie Bread -^ which was nothing elfe,but that he fhould leave the heavenly bread , (which man receiveth in Faith and in a ftrong confidence in God ) and put his imagination into the Spirit of this world, and live therein.

13. But when the childe of the virgin laid the heavenly bread be- Z Of* hi ^^ ^f' fore him,and faid •, Man liveth not onely ° from this world, ° from the

earthly eating and drinking, then came the fecond way [jorkinde] of Temptation forth, v'it^. the might [ power, dominion, and autho- rity '] of this world j the Prince of the wrath [ or ftrong fierceneffe ] would give him all the power of the Starres and Elements , if he would put his imagination into him, and pray to \_ or wor/hip J him : P Or, driven that was the right fcourge for whip ; wherewith ^dum was p fcourged on with. 12 '^-''K.. '] with the might, riches, and beauty of this world, after which

at laft /?«'^»2 lufted, and was taken 3 But the childe of the Virgin laid before him, that the kingdome was not his f '^i'K.- J heionging to the Prince of the [_ fierce,ftrong '] wrath, hut [ it belonged J to the v.-ord and heart of God, he muft worfhip God, and ferve him oiicly.

1,4. The third Temptation was the fame intowhich the Devill alfo 5 Or, out of was fallen ^ with high mindednefle [ or pride ] , when he £ Chrift j

"" was

103

Chap. I a. 5"/;^ golden gate.

was re T'pred to have fline from ahove from the pinnacle of the Tem- ple,and thould have elevated hin ft Ife above huaiiiiry and meeknelle: for the meeknelVe makerh the augry Father , in the Originalnclie, foft and jo>ful!, fo that the Deity [ thus J becomech a Toft and piea- fant Eilence.

1$. But Lord Lucifer vouH (in the Creation) have faine been above the mteknelTe of the heart of God, above the end of nacure : therefore he would faire alfo have petfv^aded the fonne of the virgin to flie withoirt A-ings, above the end of nature, in pride •, of which fhall be bandied in its due place at large. I have brought this in thus, but in briete.fhat my writing may be the hotter underrtood,and how it ftands wi:h L or ujori j the ground, I or foundation j of the Scrip- ture, and ia not any ntw thing, neirher fhall there beany thing new [ in them 3 \ but oneiy the true knowledge, in the holy Ghoft, of the Eiicnce of all Effence*.

Of Ada7)2S fleepe,

1(5. Adam had not eaten of the fruit before his fleepe, till his wife vas created out of him •, onely his efiences and inclination had eaten of it in the fpirir by the imagination,3nd not in the moiirh:and there- upon the fpirit of the great world captivated him, and mightily tqua- liticd in him \_oi infeaed him] ; and then inftantly the Sunne and Starrcs wreftled with him, and all the foure Elements wreftled fo mightily and powerfully, that they overcame him > and [ fo ] he funk downe into a fleepe.

17. Now to an underftanding Man, it is very eal^e ro be found and knowne, that there neirher was, norfliouldbe any fleepe \x\Ad-my when he was in the Image of God. For Adam was fuch an Image as wee fliall be at the refurjeftion of the Dead, « here wee Ihall hive no need of the Elements, nor of the Sunne, nor Srarresj ahbj^ofjno fleepe, but our eyes fhal! be alwayes open eternally, beholding the glory of God, '^fro.Ti whence will be our meate and drinke i and the Centre in the t multiplicity, or fpringing up of the Birth, affordeth nieere delight and joy •, for God will bring forth out of the earth into the kingdome of Heaven no other f kinde of ^ Man , than '\_ fuch a ooe '] as the firf^ [ was j before the Fall : for he was created out of the eternall will of God, that r wiil 3 is unchangeable, and muft ftand j therefore confidcr thefe things deeply.

18. O thou dcare foule, that fw imnieft in a dajke " lake, incline thy " Or, ^.ith, niinde to the gate of Heaven, and behold v> hat the fall of Adam hath

been, which God did fo greatly loathe , that [ becaufe of it ^ Ahm could not continue in Paradife : Behold and confider the fleepe, and fo ycu fhall finde it all. Sleepc is nothing elfe but " an overcoming : for the Sunne and the Stanres are ftill in a mighty ftrife, and the Ele-

menc

"■Or* y»)u>i,gh: upon him.

^Oz, rohkb

TViU be.

t Or, Prop.-rgi-

» Or, a king

104

y Or, ovcr- eommcdnfjfe.

« 7(pot€ or

mother.

* Or, boyling.

. The ftarres

being in the

Matrix.

$ Vegetation.

t Or, U.

Of the opefihg of the holy Serif ture. Chap. 1 2 .

ment of water \_vi-7^. 3 the Matrix, Is too weake for the fire and the Starres, for that {_ Element 3 is the {_ y being ] overcome in the Cen- tre of Nature, as you finde before in many places.

19. And the light of the Sunne is as it were a God in the Nature of this world, and by its vertue [_ and influence ] it continually kindleth the Starres [ or Conftellations ] whereby the Starres C or Conftella- tions 3 C which are of a very terrible and anguifhing Eflence ) con- tinually exult in triumph very )oyfuIly. For it \_ the Sunne 3 is an ef- fence like the light of God, which kindleth and enlighteneth the dark minde of the Father, from whence, by the light there arifeth" the di- vine Joy in the Father.

20. And fo it [the Sunne3 maketh a triumphing,or rifing [to be3 in the * Matrix of the Water, alwayes like a ' feething : for the Starres altogether caft their vertue [^ or influence 3 into the Matrix of the water, as *> being therein •, in like manner alfo now the Matrix of the water is continually feething and riling , from whence comcth the ' growing in Trees, plants, grafl"e, and Beafts : for the uppermoft Re- giment \_ or Dominion 3 of the Sunne and Starres, and alfo of the E- lements,ruleth in all creatures, and it is a bloflbrae or bud from thtm, and without their power, there would be in this world in the third Principle, no life, nor mobility in any manner of thing ', nothing ex- cepted.

21. But the living Creatures, as, Men, Beafts, and fowJes, have the tinfture in them,for in the beginning they were an Extraft ion [taken] from the quality of the Starres and Elements by the Fiat : and in the tinfture [ there 3 ftandeth the continuall kindling fire, which conti- nually draweth the vertue or Oleum [theOyle] out of the Water , from whence cometh the bloud, in which the noble life '^ ftandeth.

22. Now the Sunne and the Starres [ or Conftellations 3 continu- ally kindle the Tindure, for it is fiery : and the Tinfture kindleth the body, with the Matrix of the water, fo that they are alwayes boyling [^rifing3 and feething. The Starres [or Conftellations 3 and the Sun are the fire of the Tinfture, and the Tindure is the fire of the body, and fo all are feething : and therefore when the Sunne is underneath, fo that its beames [ or fhining 3 is no more [ upon a ihing-,3 rhen the Tinfture is weaker, for it hath no kindling from the vertue of the Sunne : and although the vertue of the Starres and the quality are kindledfrom the Sunne, yet all is too little, and fo it becometh fee- ble [ or as it were dead j : and when the Tinfture is feeble, then the vertue in the bloud (which is theTindure) is wholly weake and finketh into a fweet reft, as it were dead or overcome.

23. But now in the Tinfture onely is the underftanding,which go-

~ verneth the minde, and maketh the [ thoughts or 3 fenfes j therefore

all is as it were dead, and the Conftcllarion now onely rulcth in the

roote

chap, 1 2^ The golden gate. loj

roote of the firft Principle, where the Deity like a glance [luftre 3 or vertue, worketh in all things : There the ftarry Spirit in the glance of the Glaffe of the divine vertue in the Element of fire,!ooketh into the Matrix of the water > and fetteth his jawes open after the Tinfture, but that is voyde of power : and therefore he taketh the vertue of the Tinfturcj ( vi\. the minde ) and mingleth £ or qualifieth 3 with it, and then the niinde fealeth the Elements, and worketh therein, Dreames and « vifions, all according to the vertue of the Starres j for « T^prefcnu- it f ftandeth in the working and quality of the Starres : and thefe are tions. the Dreames and vifions of the night in the fleepe. f xbe mindt

The gate of the htgheft depth of the life eenfifieth.

of the TinBurc^,

24. Though the DoAor, it may be, knoweth what the Tinfture is, yet the fimple and unlearned doth not, who many times ( if they had the Art ) have better gifts and underftanding than the Doftor,there- fore 1 write for thofe that feeke •, though indeed 1 hold that neither the Doftor, nor the Alchimift, hath the ground of the Tinfture : unlelfe he be borne againe in the Spirit, fuch a one feeth through all, whether he be learned or unlearned ', with God the Peafanc is as ac- ceptable as the Doftor.

25. The Tindure is a thing that feperateth, and bringeth the pure and cleere, from the impure : and that bringeth the life of all forts of Spirits, or all forts of Eflences, into its higheft |^ pitch ] degree [ or exaltation ] . Yea it is the canfe of the fhining, or of the luftre : it is a caaf&jchat all creatures fee and live : but its forme is not one and the fame [ in every thing ^ *, it is not in a Beaft, as in Man : fo alfo it is different in ftones and hearbs : although it is truly in all things, yet in fon:e things ftrong, and in fon'c weake.

2(5. But if we fearch what it is in clfence and propertie,and how it is gene'-ated, then wee finde avery worthy [ precious] noblesfub- ^Beingjejfence} ftance in its birth, for it is come forth from the vertue, and the foun- o''' th^g- taine of the Deity, which bath imprinted ^ it felfe in all things : and h jhe Iman $f therefore it is fo fecret and hidden, and is imparted to the knowledge ;^ mfg of none of the ungodly, to finde it, or to know it : and although it be there, yet a vaine, falfe, \_ or evill ] minde is not worthy of it, and therefore it remaineth hidden to him : And God ruleth all in all in- comprehenfibly and imperceptibly to the Creature : the creature pafleth away it knoweth not how : and the fhadow and the figure of the Tindure continueth eternally : for it is generated out of the e- ternall will : but the Spirit is given to it by the Fiat, according to the kinde of every creature : alfo in the beginning of the Creatioft it was implanted and incorporated in jewels, ftones, and metalls, according to the ki nde of every one.

P • 27. It -

10^ of the opem/tgofthe bolj Scripture. Cbap. i a.

27. It was from Eternity in Cod , and therefore it is eternally in God : Bat when God would create a linrtilitude of his Elfence, and that it fhould be generated out of the darkneffe, then it flood in the flafh of fire that went forth* in the place, where the fift forme of the birthof love, generatethitfclfeiii thefimilitude: for it was genera- ted outofthefountaineof the will , out of the heart of God, and therefore its fhadow continueth in the will of God eternally : and for the fake thereof alfa the Ihadow of all creatures, and of every [e(- fence j fubftance H or thing '] which was ever generated in the fimili- tude, remaineth eternally : for it is the fimilitude of God , which is generated out of the eternall will : yet its Spirit continueth not eter- nally in the third Principle of this world, that ceafeth or paffeth away with the ceafing of the fpringing or the ceafing of the life.

28. For all whatfoever liveth in the third Principle, corruptcth, \_ or paffeth away ] and goeth into its Ether and end, till Q it.come] to the figure of the Tinfture ", and than continueth ftanding eternally asalhadoworwilU without fpirit or mobility : But in the fecond Principle the Tinfture continueth eternally ftanding in the fpirit and in the fubftance [^ or effencc 3 , all very powerfully, vi'^. in Angels and Men, as alfo in the beginning [ or firft fpringing ] of every fob- fiance : for their Centre to the Birth, is eternally fixt ^or ftedfaft] .

Of its [ the TinBtires ] Efjences And property^ The deepe ^ate of Life.

29. Its Eflencc is the flafh in the Circle [_ or Circumfer?nc«.3 of the fpringing of the Life, which in the water maketh the glance and ihining : and its roote is the fire, and the ftock is the [_ fourc ] harfh- neffe. Now the flafh feparateth the bitternefle and harfhneffe from the water , fo that the water becometh, foft, [ fluid 3 and cleere,

/ dry faculty wherein then the ' fight of all creatures doth confift. fo that the Spi- offeetKg. '"'^ '" "^he flifh in the Matrix of the water doth fee: and the flafh

^FulfiUetb oy ftandeth therein like a glance [ or luftje ~\ and ^ fiileth the Spirit of fatitfictb. ^^ Effenccs: from which the Etfence draweth vdiemently to it felfc :

for it is the [ foure 3 harfhneffe : and the flafh continually fieparateth the darkneffe from the light, and the impure from the pure:and there now flandeth the di/ine vertue \_ or power J : and the divine glance continually imagineth [ or imprintcth 3 it felfe in the pure, from which the |^ foure 3 ftrong [_ property 3 is feparated out from Na- ture: and the divine Glance maketh tlie pure fwcet: for it mingleth it felfe [ or infeftedi ] there.

30. But the fweetneffe is like Oyle or fire, wherein the flafh con- tinually kindleth it felfe fo that it fhineth : But the Oyle being fweet, and mingled with the Matrix of the water, therefore die fhining light

Chap.l2« '^^^ Golden Gate, jq-

is fteady [ conftant and fixt 1 and ' f\rcet ; But being it cannot in ehe ' fUafmt. natareofth€vrarerconcinue to be anoyleoneJy (becaufeofthein- fc^jon of the water ) therefore it becomcch thick j and the [ nature or] icinde of the fire coloureth it red : and this is the B!oad~and the Tinfture in a Creature, wherein the noble life ftandeth.

Of the Death and of the Dying, The Gate of affilBion and of mifery,

5 1. Thus the noble life in the Tinfture ftanderh in great danger, and hath hourely to expeft rhe [corruption, or deftrudion, breaking or 3 dllToIution J for as foone as the bloud ( wherein the Spirit liveth ) floweth out r or paffeth away] the Eifence [ breaketh or ] diflblveth, and the Tindure flieth away like a glance or fhadow : and then the fourcc [ or fpringing up 3 of the fire is out, and the body becomcth ftiffe.

32. But alas ! the life hath many greater and more powcrfull ene- mies ■■, efpecially the foure Elements and the Conftellations {_ or ftarres ~\ j as foone as [ any 3 one Element becomcth too ftrong, the Tinfture fliech from it, and then the life hath its end : If it be over- whelmed with water, it groweth cold, and the br e goeth ouf, then the flafhflieth away like a glance orfliadow. if it be overwhelmed with earth, f;^. with impure matter, then the Halli groweth darke, and fliethaway: if it be overwhelmed with aire, that it beftopt, then the Tinfture isftiflcd, and the fpringing Effences, and thefiafh breaketh into a glance, and goeth into its Ether. But if it be over- whelmed with fire or heate, the tiafh is enflamed, and burneth op the Tinfture ■■, from whence the bloud becometh darke, and fwearthy, or black, and the tialli gceth out in the mcekneffe.

5^. Ohow many Enemies hath the life among the Gjnftellations [| or Scarres 3 which qualifie [^ or mingle their influence 3 with the Tinfture and Elements : when the Planets and the Starres have their conjunftions, and where they caft their poyfonous rags into the Tin- fture, there arifeth in the life of the meeke Tin^ure, ftinging, tear- ing, and torturing. For the fweet [ or pleafant ] Tinfture ( being a fweet and pleafing refrefhment) cannot endure any impure thing. And therefore when fuch poyfonous rags are darted into it, then it refifteth and continually cleanfeth it felfe ; but as foone as it is over- whelmed, that it be darkncd, then the tlafh goeth our, the life break- ech, and the body falkthaway, and becometh a Cadaver Carkafle [ or dead corps ] \ for rhe fpirit is the life.

54. This I have here fhewen very briefly and fumntarily, and not according to all the Circumftances, that it might thereby be fome- what underltood {_ by the way, what 3 the life [ is 3 • in its due place

P 2 ' all

I o8 Of the opening of the holy Scripture. Chap. 1 1 •

all (hall be expounded at large, for herein is very much contained, and there might be great Volumes written of it j but 1 have fct downe onely this, that the overcoming and the fleepe might be ap- prehended.

The Gate [ or Ex^ofition ] of the heavenly TinBure^

how it was in Adam before the Fall^ and how

it Ihali be in us after this Life,

35. Great and mighty are thefe Secrets, and he that feckethand findeth them, hath furpalTing joy therein j for they are the true hea- venly bread for the foule. If we confider and receive the knowledge of the heavenly Tinfture, then there rifeth up the knowledge of the divine kingdome of joy, fo that wee wifh to be loofed from the vani- ty, and to live in this Birth : which yet cannot be, but wee muft finifh our day es- work.

56. Rcafon faith: Alas! If <^<«i^<iw had not luftcd he had not fallen afleepe : If I had been as he, I would have ftood firme, and have con- tinued in Paradife. Yes beloved Reafon, you have hit the matter well, in thinking fo well of thy felfe ! I will fhew thee thy ftrength,and the Gate : and doe but thou confider how firme thou fhouldft (tand, if thou didft ftand as Adam did before the Tempting Tree-

37. Behold, I give you a true fimilitude: Suppofethat thouwert a young man,or young maid \_ or virgin 3 ( as Adam was both of them in one[ onelyj perfon : ) how doeft thou thinke thou Ihouldft ftand ? Suppofe thus, fet a young man of good complexion, beautifuU , and vertuous : and alfo a faire chafte morieft virgin f or young maid J cu- rioufly featured,and put them together ; and let them not onely come to fpeake together, and converfe lovingly one with another, but fo that they may alfo embrace one another : and command them not to fall in love together, not fo much as in the leaft thought, alfo not to have any inclination to it', much leffe any infeftion in the will : and let thefe two be thus together forty dayes and forty nights, and con- verfe with one another in meere joy : and command them further, ^ Or, furpofe that they keepe their will and minde ftedfaft , and never «" conceive ia thought. one thought, to defire one another, and not toinfeftf^themfclves J with any elfence or property at all j but that their will and inclinati- on be moft ftedfaft and firme to the command : and that the young man (hall will [andpurpofe^ never to copulate with this, nor no other maid \_ or virgin ~] •, and in like manner, the maid [ or virgin ] be en)oyned to the fame. Now thuu Reafon, full of mifery, defers, and infirmities, how doe you thinke you fhould poftibly ftand here : would you not promife faire with Adam ? bur you would not be abl^ to performe it.

38. Thus.

Chap.ri. '^he Golden gate. ,<5p

38. Thus my beloved Reafon, I have fet a Glofle before yon, and thus it was with /^^fl/a. God had created hisworke wifely and good, and extraded the one out of the otherThe firft ground was himfelfe, out of which he created the world, and out of the world [" he createdj Man, to whom he gave his Spirit, and intimated to him, that without wavering, or any other defire, he fhould live in him moft perfeftjy.

39 . But now man had alfo the fpirit of this world,for he wasj^come'J out of this world, and lived in the world : And Adam ( underftand the Spirit which was breathed into him from God) was the chafte virgin •■, and the Spirit which he had inherited out of Nature, from the world , was the young man. Thefe were now both together, and refted in one arme.

40. Now thechafte virgin ought to be bent into the heart of God, and to have no imagination , to luft after the beauty of the comely young man : but yet the young man was kindled with love towards the virgin, and he defited to copulate with hetj forhefaid, thou art my deareft Spoufe f or bride j my Paradife, and garland of Rofes, lee me into thy Paradife : I will be impregnated in thee, that I may gee thy effence, and enjoy thy pleafant love : how willingly would I tafte of the friendly fweetneffe of thy vertue [ or po^^ser J ? If I might but receive thy glorious light, how tuU of joy fhould I be ?

41. And the chafte virgin faid : Thou art indeed my bridegroome and my Companion •, but thou haft not myOrnsinent: myPearleis

more " precious than thou, my vertue [or power J is incorruptible ncofily.

(^ or unfadable ] and my minde is over conftant f orftedfaft]: thou

haft an unconftant minde, and thy vertue is coi ruptible [or brittle "J :

dwell in my ° Court, and I will enter taine thee friendiy, and doe thee '^As in the out-

much good, 1 will adore thee with my Ornaments, and I will put my ward Court of

Garment on thee : but I will not give thee my Pearle , for thou art th Ttrnple,

dark, and that is fhining and bright.

42. Then faid the Spirit of Nature ( t^i^^.the young man ) my faire Pearle and chaftity, I pray thee let me enjoy thy comfort, if thou wilt not copulate with me , that I may impregnate in thee •, yet doe but enclofe thy Ptarle in my heart, that I may have it for my owne : art thou not my Golden Crowne, how faine would I taft of thy fruit.

43. Then the P chaft Spirit out of God in Ad.im (vi\. the viigin) faid : My deare Love,and my Companion ■, I plainly fee thy luft, thou wouldft faine copulate with me •, but 1 am a virgin, and thou a man ', thou wouldft defile my Pearle, and deftroy my Crowne ; and befides, thou wouliift mingle rhv fourenelie with my fweetnelTe , and darken my blight light •, theietore 1 will not [ doe 'b j : 1 will lend thee my

Pearle, and adotiie thee widi my Garment, but 1 will not give it ^ to ^ Or, Mode/}.

be chy owne. ^ Ifi^o thy cjj>*

44- And.the compinion (x'i'^. the fpirit of the world in /4^<iOT) difpoJ/Kg,

laid.

no

^^i my d'.fpO' tOty force.

^ Or, mingle-

* Recreation or delight.

y Angelically Tongues,

Of the o]^ening of the holy Scripture, Chap. I j^

faid, I will not leave thee, and if thou wile not kc me copulate with thee, then I will take my innermoft and ftrangeft ' force, and ufe thee according to my will, according to the innermoft ' power. I will cloath thee with the power of the Sunne, Starres, and Elements j wherein none will know thee, [ and fo J thou muft be mine eternally : And al- though (as thou fayft) I am unconftant, and that my vertue is not like to thine,and my light not like thine,yct I will kcepe thee well enoogli in my Treafure, and thou n^.uft be ^ my owne.

45. Then faid the Virgin •, Why wile thou ufc ' violence ? Am I not thy Ornament, and thy Crovnae ? I am bright, and thou art darke • be- hold, if thou covereft mee, then thou haft no glance [ or luftre ] I and [, then ] thou art a dark i dusky or black ] Worme j and [ then jhovr can 1 dwell with thee ? Let me alone •, I [will J nbt give my felfe to be thy own:I will give thee my Ornament, and thou fhalt live in my ioy ihou fhalc eate of my fruit, and taft my fweetnefie j but thou canft not " qualifie with me : for the divine vertue is my Elience, therein is my feire [ or Orient '} Pearle, and my bright [ fhining ] light generated : my fountaine is eternall : If thou darkened my light, and defileft my Garment, then rhou wilt have no beauty [ or luftre ] , and canft not fubfift, but thy Worme [ will corrupt or ) deftroy thee, and fo I ft;al] loofe my companion, which I hadchofenfor my Bridegroom, with whom 1 meant to have rejoyced:and then my Pearle and beauty would have no ^ company : feeing I have given ray felfe to be thy companion for my joyes fake ? if thou wilt not enjoy my beauty ? yet pray conti- nue in my ornament and Excellency, and dwell with me in ioy, I will adorne thee eternally.

4<5. And the young man faid : thy Ornament is mine already I r will] ufe thee according to my will : in that thou fayft I fhall be bro- ken (corrupted or deftroyed ) yet my Worme is eternall, I will rule with that i and yet I will dwell in thee, and cloath thee with mv Gar- ments. ^

47. And here the Virgin turned her to the heart of God, and faid' My heart and my beloved, thou art my vertue, from thee 1 am cleere and bright, from thy roote I am generated from eternity ; deliver me from the Worme of dirkneffe which infefteth ['poyfoneth] and temp- teth my Bridegroom, and let me not be darkned in the Obfcuritv I am thy Ornareent ; And am come that thou ftiouldft have joy in mc • wherefore then fhall Iftand with my Bridegroom in the darke ^ And the divine A nfwer faid : ' he feed nf cbe mm.wJhiU break the be ul of the Serpent, oTWotmc;aJ7dihouJhalty8cc. "'

48. Behold deare Soule, herein lyerh the heavenly Tinfture,which wee mult fet downe in a fimilitude, and wee cannot at all expreffe it vvith words : mdeed if wee had die y tongue of Angels , wee cou'd then rightly exprelie what theminde apprehendeth : but the Pearle

* Th; Sonne of God.

• Sttudeth,

^0:,piirpefe,

Chap. 18. The golden gate, 1 1 j

is cloathcd [ covered or vayled ] with a darke [ cloake or ] Garment : The virgin caJleth ftedfaftiy to the » heact of God, that he would deli- ver her companion from the darke Worme : but the divine Anfwer ■ ftill is ; Thijeed of the ivorfimfliiU brcalfi the Serpentr head •,i:hat is,the dirknefle of the Serpent fhall be feparaied from thy Bridegroom : the dark Garment whcre-vith the Serpent cloathech thy Bridegroom and darkneth thy Pearle and beauteous Crownejfhall be broken Qcor- ropted or destroyed '] and turne' to Earth ; and thou fhalt rejoyce with thy Bridegroom in meej this was my etcrnall '•will, it muft ftand.

49. Now then when we confider the high myfteries, the Spirit openeth to us the underftanding, that this [_ afore-mentioned J is the true Ground concerning Adam : For his Originall Spirit (i;/^. the foule ) that was the Worme, which was generated out of the eternall will of God the Father, and in the time of theCreation> was by the Fiat ( after the manner of a Spirit ) created out of chat place where the Father from eternity generaceth his heart, between the fourth and the fifth forme in the centre of God,where the light of God from eternity difcovereth it fdfe, andtaketh ics beginning, and therefore the light of God came thus to helpe him, as a faire virgin, and tooke the foule to be her Bridegroom, and would adorne the foule with her" faire heavenly Crowoe, with the noble vertue of the Pearle, and beau- titie it with het Garment.

50. Then the fourth forme in the Centre of the foule brake forth there where the fpirit of the foule was created [^ t//^. ] between the

fourth and the fifth forme in the Centre, *neerc the heart of God : ^T^cxtto

and fo the fourth forme was in the glance in the darknelie •, out of

which the world was created, whkh in its forme parterh it felfe in its

Centre into five parts, in its rifing till \_ it attame J to the light of the

Sunne. For the Scarres alfo in their Centre are generated betwixt the

fourth and the fifth forme, and the Sunne is the <* fpring of the fift ^ Or, fount :ibi,

forme in the Centre y as in the eternall Centre, the heart and light

of God fis,]] A'hich hath no ground ', but this j^ Centre,] of che Scarres

and Elements, hath its ground in the fourth forme in the dark minde,

in the rifing up of the awakened f or kindled J flafh of the fire

$ I . Thus the foule is Kenerared between both the Centres,between the Centre of God ( unierfiand [_ between che Centre '] of the heart or light of God, where it is generated out of an eternall Place ) and alio between the [_ propagated or J out-fprung Centre of this world t and it [_ the foule j hath ics beginning from both, and qualifieth with both i and therefore thus it hath ail three Principles, and can live in ail three-,

52. But it was the law and will of the virgin, that as God rulerh o- ver all things, and ' imprintech himfelfe every where, and giveth ver- tue

* Mouldiih or Imigith.

y

JI2

^Or, have ton- tinucd in true K^fignatm.

lOXfWomtm.

J» Or> dcfeent,

'■ This tvorid. ^ Or, foule.

Or, the light oftbt ypifdoKC.

Of the opening of the holy Scripture, Chap. 1 2^

tue and life to alland yet the thing comprehendeth'hlm nor,aIrhough he be certainly there •, To alfofhould the foule ^ ftand ftill, and the forme of the virgin fhould governein the foule, and crowneitwith the divine light, the foule fhould be the comely young man which was created, and the vertue [ or power J of God [fhould be] the fiire virgin : and the light of God [ fhould be J the faire f orient J Pearle - and Crowne, wherewith the virgin would adorn the young man.

55. But the young man defredto have the virgin to be his own, which could not be , becaufe fhee was a degree higher in the birth than he : for the virgin was from Eternity, and the Bridegroonv was given to her, that fhee fhould have joy and delight with him in God.

$4. But now when the young man could not obtainethis of the wgin, then he reached back after the Wormein his own Centre. For the forme of this world prefled very powerfully upon him, which alfo was in the foule, and [ this forme J would faine have had the vir- gin to be its own, that he mighc make her his 6 wife ( as was done in the Fall : yet the wife was not from the Pearle, but out of the fpirit of this world : ) for it ( vi%. the nature of this world) continually groan- eth f or longeth '] after the virgin ; that it might be delivered from vanity: and it meaneth to qualific [or mingle] with the virgin 5buc that cannot be, for the virgui is of a higher ^ Birth.

$ 5. And yet when this world fhall breake in pieces, and be delive- red from the vanity of the Worm, it fhall not obtaine the virgin ; butr ' it muft continue without fpirit and •* Worme, under its own fhadow, in a faire and fweet refi:,without any wreftling [fkrugling] or defiring: for thereby it cometh into its higheft degree and beauty : and ceafeth [orrefteth ^eternally from its labour. For the Worme which here tormenteth it, goeth into its owne Principle , and no more toucheth the fhadow nor the figure of this world to eternity , and then the vir- gin governeth with her Bridegroom.

56. My beloved Reader, I will fet it youdowne more plainely: for every one hath not the ' Pearle, to apprehend the virgin : and yec every one would faine know , how the fall of Adam was. Behold, as I mentioned even now ; the foule hath all the three Principles in it -, vi\.t\\e nioft inward, [which is J the Worme orBrimftone fpirit, and the fource according to which it is a Spirit : and then [ it hath ] the divine vertue, which makeih the Worme meeke , bright and joy- full, according to which the Worm or Spirit, is an Angel , like God the Father himfelfe ( underftand, in fuch a manner and birth : ) and then alfo it hath the Principle of this world j wholly undivided in one another, and yet none [ of the three Principles 3 comprehendech the other, for they are three Principles, or three Births.

$7. Behold, the Woime is the etcrnall, and in it felfe peculiarly [ a Principle J , the other two [ Principles ] are given to it, each by a

Birth:

Cbap.15' ^^^ qolden gate.

Birth: the one to the right, the other to the left. Nowlc Is poffiWe for it to Joofe both the tbrrces aad Births that are given to it : for if ic reach back into the ftrong l_ or tart power or ] might of the Fire, and become falfe to the virgin, then fhee departeth froiri ir, and f ftite ] continueth as a figure in ciie Centre, and then the doore of the "^ vir- gin is lliut.

58. Nowif tlK5u wik [ turne] to the virgin againe •, then thou niuft be borne anew through the Water in the Centre andfchrough]] the Holy Gbolt j aftd then thou ihalc receive her againe witli greater honour and joy : of which Chrilt faid •.Jberc fsiil be more joy in heaven for onejmnet {bat rtpentetb^ihcm far tmtfy and nine rigbteom^rvho need no r-ipintaiw j (o very glorioufly is the poore finner received againe of the virgin, tliat " it muft no more be a lliadow,but a living and under- ftaading Creature, and L an ^ Angc! of God. This joy none can ex- preiie, oneLy a regenerate foule koowethit : which the body under- ftandeth not : but it trcmbieth, and knoweth irot what is done tn it.

$9. Thcfe two formes, or Principles, the Worme loofeth at the departing of the body : although indeed it continueth in the figure, which yet is but of a Serpent, and it is a ° tortrent to it, that it was an Angel, and is now a horrible fierce poyfonous Wornne and Spirit -, of which the Scripture faith : ' That the irorm •/ the Tvid^-d dycth tiot^ and tU.r plague [torment or fource^ continueth eternaUy. If the Worrae had had no Angelicall and humane forme, then its fource f tormenr or plagoe] would not have been fo great ; but that caufeth it to have an eternal! anxious deBre, and yet it can attaine nothing : it knowcth the Jhadow of the Glory j^it had] and can never more live therein.

60. This therefore in briefe is the Ground of what can be fpoken of the Fall of ^^flw, inthehigheft Depth. Adam hath loft the P vir- gin by his luft, and hath received the 1 Woman in his luft, which is a « Cagaftrifhperfon, and the virgin waiteth ftill continually for him, {^ ro fee '] whether he will ftep againe into the new Birth,and then fhe will receive him againe with great Glory : therefore thou childe of man, confider thy fclfe i I write here what I certainly know, and he that hath feene it, witneffeth it ; or elfe I alfo ftiould not have knoiwne it.

CHAP. XI 1 1.

Of the CreMtng of the ivoma.n out of Adam. Jht flejhly^ mifsrahk ^ an<^ darke gate,

1. !| Can fcarce write for gtiefe, but feeing it cannot be otiierwife, 1 therefore wee will for a while weare the Garment of the Wo- man, but yet live in the virgin : and although wee receive f or a fuffer]

113

■^ Or, w'ifdoKte of God.

n The conveT' tcdfoule.

' O'Cfgnaw'prg.

p Drvine wif- domc. •J Or, H'ife. ' Suh'ie^i to corrupt m and mingled wuh it.

114

^SchlepptHy be^rti fur- rounded. ^iPahfragilhyy or with the eirtb'y Takr- ftacle.

^The divine brightneffe.

'^generation.

7 Or, into the befomeof the Fiat.

*0r, 4 prop.!' gated genera' tion.

• Expojitionsy and Margmail notes. ^Damafcentts.

Of the Creating of the H^oman, Cbap. i j,

fuffer 3 much affliftion in the {_ Garment of the "] Woman , yet the virgin will recompence it well enough ; and thus wee muft be '^ bound with the * Woman till we fend her to the Grave i and then fhec ftiall beafhadow and a figure; and the virgin fhall be our Bride and pre- cious Cro Ane : fhee will give us her " Pearle and Crowne, and cloath us with her ornaments •, for which wee will give the venter for the Lillies fake. And though wee fhall raife a great ftorme, and though Antichrift teare away the Woman from us, yet the virgin muft conti- nue with us, becaufe wee are married to her , let every one take ics own, and then I fhall have that which is mine.

2. Now when Aiam was thus in the Garden of £^», and the three Principles having produced fuch a ftrife in himihis Tinfture was quite wearied, and the virgin departed. For the Luft- Spirit in Adam hid overcome,and therfore he funk down into a Heep.The fame hourehis heavenly body became flefh and bloud, and his ftrong vertue Q or power J became bones :,and then the virgin went into her Ether and fhadow, yet into the heavenly Ether, into the Principle of the vertue [ or power, "] and there waiteth upon ail the children of Adam, [^ ex- pefting 1 whether any will receive her for their Bride againe, by the ^ New Birth.

But what now v?as God to doe ? He had created Adam out of his erernall will : and becaufe it could not now be,that ^dam fhould ge- nerate out of himfelfe the virgin in a Paradificall manner, therefore God put the Fiat of the great world into the midft. For Adam was now falne 7 home againe to the Fiat as fl halfe broken ^erfon. Now therefore feeing he was halfe killed by his own luft and imagination, that he might live, God muft help him againe : and if he be now to generate a Kingdome,then there muft be aWomaBjas all other Beafts ^have a Female 1 for propagation : The Angclicajl kingdome in Ar dam Wis gone, therefore now there muft be * a kingdqme of this world.

4. Tiien what was it that God now did with Adam ? Mofa faith, when ^d^mflcpt ,kc tco^one of hU ribs, and [[made or 3 builtaH'o- man of it, ( t/i:^. of the rib which he took from Man ) andclofedup the place tvith flcfh. Now Afo/ej hath written very right: but who is it that can underftand him here : If I did not know thefirft^^^win his virgin like forme in Paradife ; then I had been at a ftand, and fhould have knowq no other than that Adara had been made flefh and bloud of a lump of Earth, and his wife Eve , of his riband hard bones; which before the time [_oi my knowledge 3 hath oft feemcd very ftrange and wonderfull to my thoughts,when I have read the • GlolTes upon Mofcs, that fo \_ high or "] deep learned men fhould write fo of it : ^ fome of them will dare to tell of a Pit in the |^ Orient or ] Eaft Conntrey, out of which sAdam fhould be taken and made as a Potter maketh a velfell or Per. $. If

Chap. 1 5'

The Mif^rable Gate,

"J

$. If I had not confidered the Scripture, which plainly faith, irhat' foeveruborntofflepjufltjb-f Alfo, FUjh and blou^jhaU fioi inhirit the ili/tgdomc of Heaven : Alfo, Nonegoeth iKto Heaven but thefon of Man^ ( vi"^. the pure virgin ) whkh came from Hsaveny and which is in Hea' ven : which was very helpfull to ntiee [ to think^ that the childe of the virgin was the Angel, which hath reftored againe all that which was loft in Adii?}}, for God brought againe in the Woman ( in her virgin- like body ) the virgin childe, which Adam ftioald generate. And now if I had not confidered the Text in Mofes, ( where God faith, It u not gtodthat fnanjhould be alone, wee rvUi mai^e a belpeftr him } i fhould yet have ftuck in the ' will of the Woman.

6. But that Text faith ; God luol^ed upon ail that be had made, and behotd, it was alt very g»od ; Now if it were good in the Creation, tiien it muft needs have become evill when God faid Q afterward ] it « not good fir M:;n to be alone^ If God would have had them like all beafts to have a beaftiall propagation, he would at one and the fame inftant [ at firft 3 have made a Man and a WonMn. But that God did abominate [ the beaftiall propagation ] it appeared plainly in the firft childe of the \Voman,C<i/3 the murtherer of his brother, alfo the fruit [or thecurfej of the earth ftieweth it plainly enough. But what ihall I fpend the time for, withthcfe teftimonies ? theproofe of it will cjeerly follow ? And it is to be proved, not onely in the Scripture ( which yet makerh a cover {_ over it 3 ) but in all things, if we would take time to doe it, and fpend our labour about vaine and unprofita- ble things.

7. Now thus faith Reaf6n : What are then the f/ovAioi Mnfet con- cerning the Woman ? to which I fay •■, Mtfes hath written right, but I- ( living thus ** in the Woman ) underftand it not right. Mofes indeed had a brightened [or glorified face or]countenance, but he muft hang a vaile before it, fo that none could fee his face. But when the fonne of the virgin ( = vt^.xhc virgin [ wifdome ] ) came, he looked him in the face, and did the vaile away.

8. Then Reafon asketh : What was the rib [ taken J out of Adam to be[ made 3 a Woman? The Gate of the Depth. Behold, the vir- gin fheweth us this, that when Adam was overcome, and the virgin paffed into her Ether, then the Tinfture (wherein the faire virgin had dwelt ) became earthy, weary, feeble, and weake : for the powerful! roote of the Tinfture, from whence it had its potency without any fleepe or reft ( vi\. the heavenly Matrix, which fcontaineth Paradife and the Kingdome of Heaven ) withdrew in Adam, and went into its g Ether.

p. Reader underftand [ and confider ] it aright : the Deity ( w\. tter faire virgin ) . is not ^ deftroyed and come . to nothing : that can- n^be y onely ftlec is remaining in the olivine Principle : and the Spi-

0.2 rit,

• Or, h the

earthly thoughts.

^inthed'tvi- dcd tranfits- rincffe.

'JbeEternall rvifdome of the Father.

*^0r, is the foHndition of. 6 ^ire or re-

ccpiacle.

' Brolfcn.

1 16 Of the Cye-ating of the rvoman. Chap, i J •

rit, or the focle oSA^ftrh is with its own proper Worme remaining in the third Principk of this world : But the virgin (i/ji^^.the divine ver* tue {_ or power ] ft*)dcth in Heaven, and in Paradife, and beholdeth ' IH the heaven- h^^ t'dfc in the earthly quality of the foule, vi^^. in the ' Sunne, and /y and not in not in the Moore(nttderiftand in the higheft point of the Spirit of this thi earthly world, Vthere tlte Tindure is nobleft and nioft cleare, from whence part I hereof. tlK minde of n)an doth exift ; .

10. And Ihee would faine recuf ne againe into her place to her Bridegrooitie, if the earthiy flefh| with the earthly minde and f«tnfes [ or thoughts did not hinder or ] were not in the wayj for the virgin doth not goe into them, fhee will jiot be bound [ to or j in the earth- ly Centre • fhee fiiiifheth the whole time ( while the Wonnin livcrh in her ftead)of her fpeculation wirh longing and much calling,admonifh- iog and hearty feeking : but [ to ^ the regenerate fhee appeareth in a high triumphing manner, in the Centre of the minde i j^ fliee j alfo often divech into the Tinfture ot the bloud erf the heart, whereby the body, with the minde and fenfes, come to tremble and triumph fo Mghly, as if it Were in Paradtfe, it alfo prefently gettetha Paradificall wHl.

11. At»d thercthenoMc Graine of Muftard- feed is fowne,of which Chrift fei A 5 Thdt it is'Otfirft fmaUy and afterwards gfonveth to be li/^e a great Trce^ fo far [ or fo long ] as the minde perfevereth in the will, bnt the noble virgin ftayeth notcontimially : for her Birth is [ of a 1 higher \_ defcent] : and therefore fhee dwelleth not in earthly vef- fels y but fhee fometimes vifiteth her Bridegroom at a time when he is defirousdfher : although fhee alwjaies with obfervancy preventeth and calieth hi'm, before he [_ calleth ] her, which is onely underftood hi the Lilly, this the Spirit fpeaketh in a high and worthy ferioufneffe, theref6re obfef x'e it ye children of God, the Angel of the great Coun- Cdl Cometh In the^v^Iley of fehefaphat with a Golden Charter, which he feHcth for Oyle without Mtmey^ whofoever consech fhall have ir.

12. Now when the Tindure was becnme thuHearthy and feeble, bytheovertomttpsftvfrheSpiriroft^ti^^reaCw^rld, then itcotjldnot genet;are [ in*a 3 heaverily [ nwnwer j^and was alfo poffefled with in- ability : indlheff the eonnfdl of God ftood there, and faid : Seeing he is become eariS^ly, and is notable [^ to propagate J wee will make a help for him : and the f lat ftorfd in the Centre, and fevered the Ma- trix from the i:im^us : itndihe Fiat took a tib in the ntidft of Adam out of his righTfiae, Jtftd treareda Woman out of ir,

13. But y6u ftiuft efeerly mjderftand [ or ^oncei ve ]: that .when the Fiat to the creating [ of the woman ] was \n Adam^ in his fleepe, his body hid tiot rhi^'ftich hard trii-flcs and bones : O no : that came to p&flc firft'«li*OT^<ft-her «&r <ttd bkc the Apple, and alfo gave to A- ffMO ."«h€)y the' iht^ioff arid rile earthly death, with the fainting and

mortal I

Chap.13. The Miferable gate, jl-

morcall ficktiefle ftuck in them : the bones and ribs were yet ftrength and vertue, from which the ribs (honld come to be.

14. But yoa muft highly and worthily underlUnd [ and confider j how it was taken out \_ of his ikk] : nor as a fpiric, but wholly in fub- ftance : thus it may he f«d, that Adam did gee a rentvand the Woman beareth Adnms fpirit fiefh and bones : yer the,e is fome difference in the Spirit : for the Woman beareth the Matrix, and Adion the L mhui or Man : and they two are one flefh , iHidivided iu nature , for now they two together meft generate one n&gn againe , which onealone could doe before.

ft^ ^ leaf ant Gate*

15. Wee beijTg here in d^fcribinf the corruptibility a^ Adam, the Spirit frameth rn our thoughts a heav«ily myftery, coiKernkig ^dam rib, which the Fiat took from him^nd made a Woman of it ; which [Rib] Adtpj aherwaros muft warn : for the Text in Mojs rightly faith, O^delofedup tbc'placc-w'uhflffh.

i<. But now the '^ wrath of the Serpent hath fo brought it to V'r}rm-r pafle, that Adam is fallen in the luft, and yet the purpofe of God muft c„'^ " '" "'* I'tand : for'^^wmuft rifca^ineat thetJay of the Rei'urre^ion who!- 1 1. „l^^^.' ly and unbroken in the firft Image, as he was created. So l»ke\*ife the H}nae.

Serpent and the Devill hath brouglit it about, that fo terrible a Rent is made in him : wherefore the Spirit fheweih us> that as little as the Worme or Spirit of the foule, could be helped, e?<cept that the vir- gin catre and did goe »«ro Death in the Worme in the abylTe of the Spirit of the foule ( which in its own abyfi'e reachcth the Gate of Hell and the fterce anger of God ) and regenerate "^ him a ew, and make m Adam. him a new Creature in the firft Image j wj^kh is done in ehe fonne of die vjfrgin, in Chrift.

17. So littk a!(bconW/*:A»w^ Rib, tnd feis hollow»fide,'w4iereit ftood, be^Telped [ healed }or brought to perfeftion, except that the fecond Aaam ( Chrift ) fr.'ffer himifeife in the virgin to be v ocnded [ pierced or cut ) in the fame place) that his precious bi©ud aiighr come to helpe the lirft^<a?flw, and repaire his broken (kie againe j rhisofhighandprecious worth wee fpeake accoidiug to our know- ledge : which when we fhaUwriteof diefufieriag ai id death of Chrift the Sonne of the virgin, wee will fo cleere it that thou O thirfty foule fnalc hnde a living fountaine, which fhtril be little beneficiaJl to the Devill.

Further concerning the tfeman,

18. Reafon asketh : Is Ez/ff meercly created out of the Rib [ taken] out of Adiin r then Ihee fhould be far infertour to Adam ? No belo- ved Reafon, it is not fo : the Fiat ( being a fliarpattra^uig ) tookc

^' from .

ii8

n To heale.

?Note. The Author lived mtfo lavg to ptrforme his purpofe upon theBoo/iof Exodus.

Of the Creating of the fVoman, Chap. I 5 •

from Ad-tm of all effences and properties of every vertue *, but it took from him no more members in fubftance : for the Image fhould be a man, after a mafculine kinde in the Limbusy'jtt not at all with this de- formity. Underftand it rjghdy in the ground, he fhould be and ( he was alfo) a man, and he hid a virgin-like heart, wholly chafte in the Matrix.

19. Therefore Eve was for certaine created out of all Adami Effen- ces,and fo Adam thereupon had a great Rent, and fo likevvife the Wo- man might come to her perfeftion to C be 3 the Image of God ; and this againe fhewcth a great myftery* whereby the virgin very precis oufly witnefleth againe, that the fonne of the virgin hath notonely fuftcred his fide to be pierced through, and (bed his bloud out of the hole of his fide, buthehach alfofuffcred his hands and feeretobe ftruck through, and a Crowne of themes to be prelled upon his head, fo that the bloud gulhed out from thencejand in his body he endured to be whippedjfo that his bloud run down all over. So very lowly hath the Sonne of the virgin debafed himfelfe, to " help the fick and bro- ken Adatn and his weak and imperfeft Eve^ to repaire them and bring them againe into the firft Glory.

20. Therefore youmuft know for certain, that five was created out of all Adams Etfences ; but there were no nr.ore ribs nor member^ broken from Adam : which appeareth by the feeblenefle and weak- neffe of the Woman, and alfo by the Command of God, whofaid: Thy tviU Jhallbe in fubjt^jon under thy Man \_ or huiband ] , and be Jhall be thy Lord [ or Ruler '} s becaufe the Man is whole and perfeft, except a Rib> therefore the Woman i? a help for him, and muft hf;lp him to doe his work in humilicy and fubjeftion ; and the Man muft know that fhee is very weak, being out of his ElTences : he muft help her in her weakneffe, and love her as his own Effences : in like man- ^ner the Woman muft put her Effences and will iiKo[the Effences and . will ] of the Man, and be friendly towards her Man [ or husband 3 : that the Man may take delight in his own Effences in the Woman : and that they two might be but one only will. For they are one flefh, one bone, one hearty and generate children in one [oneJyjwill, which are neither the Mans nor the Womans alone, but of both toge- ther, as if they were from one onely body. And therefore the fevere commandement of God is fet before the children, that they fkould with earneftneffe and fubjedicn honour their lather and mother, upon paineof temporary and eternall punifhment : " of which I will wri te concerning the Tables of Mefes.

Concerning the 'Prcpagati/7g of the fou/e. The Noble gate, . 21. The njindehath from the beginning of the world had fovery

IIP

TrifoHam.

I Or> habit at'f on.

Cbajy.13. The Mi^ttAhk gate.

much to doe about this gate, and hath continually fo fearched there- in, that I cannot reckon the wearifome heap of writers r about it ] : but in the timeof the Lilly this Gate fhall flouri'li as a Bay- tree [or Lavvrell tree]:for its branches will get fapfrom the virgin, and there- fore will be'greener than P Grafle, and whiter than the Qwhitefl:^ Rofes, and the virgin willbeare the pleafant fmell thereof upon her Pearly-Garland, and it will reach into the Paradife of God,

22. Seeing then the niyftery prefenteth it felfe to us, therefore we will open the bloflome of the Sprout : yet wee would not have our Labour given to the Wolves, Dogges, or Swine, which roote in our Garden of delight, like [ wilde Boares, but to thofe that feek, than the fick Adifn may be comforted.

25- Now if wee will fearch after the Tinfture, what it is in its higheft degree : wee ft all finde the ^ Spitit : for wee cannot fay, that ^ Spiritum. the fire is the Tinfture, nor the aire neither i For the fire is wholly contrary to the Tinfture : and the aire doth ftifle it : it is a very plea- fant r refrefhment : its roote out of which it-is generated,is indeed the fire • but if 1 may rightly mention the feate where it fitteth, I cannot fay ocherwife but that it is between the three Principles ( vi-:^. \_ be- tween j the Kingdomeof God, the Kingdomeof Hell, and the King- dome of this world ) in the midft,and [ it 3 hath none [of the three J for its own, and yet it is generated from all three : and it hath as it were a feverall Principle, which yet is no Principle, but a bright plea- fant habitation : neither is it felfe the Spirit, but the Spirit dwelleth in it, and it fo reneweth the Spirit, that 'it becometh cleere and vifi- ^Tbe Sfirk. ble : its true name is wonderfuU, and none can name [ that Name 3 but he to whom it is given, he nameth it onely in himfelfe, and not without \_ or outwardly ]] , it hath no place of its reft in the fubftance, and yet reftcth continually in it felfe, and giveth vertueand beauty to all things, as the* Glance of the Sunne giveth light, vertue,and beauty to all things in this world, and it is not the thing it felfe, though indeed it worketh in the thing , and maketh the thing grow and bloffome j and yet it is found really [ to be ] in all things, and it is the life and heart of all chings,but it is not die Spirit which is gene- rated out of the ElTences.

24. The Tinfture is the pleafant fweetneffe and foftnefle in a fra- grant hearb and flower, and the Spirit thcreofis bitter and harfh, and iftheTinfture were nor, the hearb would get neither bloffom nor fmell : it giveth to all Eflisnces vertue to grow. It is alfo in metalls and ftones : it maketh that the Silver and Gold doe grow,and without it [ the Tinftnre '] there is nothing in this world could grow ; among all the children in Nature, it \_ onely ] is a virgin, and hath never ge- nerated any thing out of it felfe i neither can it generate, and yet ic maketh that all things impregnate : it is the moft hidden thing and

^A alfo

rOr, SuK^'mt,

" Arnica Dei- FrUfidcJfey or (bee- friend of God.

» Laughter J or out- cry.

yTheTmdure.

* Or, Beliefe.

* A're^ er re- ceptacle.

y, Shee-frknd.

« Afpt6l of the Planets.

^Oi, ftarry Spirit.

Of the Creating of the n^oman. Chap. 1 5 •

a!fo the moft manifeft, itHa^friendofGodjanda play fellow of vir- tue : it fuftercth it fd fe to be deteined by nothing : av.d yet it is in all things s but if any thing he done to it zgvd\ the right of Nature, then ictlyeih f away J and that very eafily.' it ftande^h not fjft, and yet it continuech immovable : it continuech in no l^incJe of decaying of any thing i ail the while rhac it ftanderh in the roote r>f Nature, not altered nor dertroyed, fo long itcontinucth : it layech i,o bur- then upon any thing, but it eaferh the burthen in all things : it «u- keth that all things re)oyce,and yet it generarcth noTi.outing noyfe j but the voyce consech out of thei&tKee attd43ecoa»erth loud m *he Spirit.

25. The way to it is very nee re, v^ofoever linderh that \_ vay ] darerh not to revealeit, neither can he, for there is no language that can exprefle it : and although any fei k long after v ir, if theTindure will not, he cannot finde it i nevertheleffe, it reeeceth them that feek after it aright, in its^wn way \_ or manner ] as its nature is, with a virgin like minde, not b€ing[prone3 to covetonfnefieand [wan- tonnelie or ] volupmonfnefie j it furtereth it felfe to be imprinted \_ reprefented or imagined j in a thing ( where it was not before ) by ^ Faith, if it be right in a viigin-like manner : it is powerful!, and ytc doth nothing : when it goerh out of a thrhg, it ccmeth not into it a- gaine,but it ftayeih in its * Ether,it never breakeib [or corrupteth] more, and yet doth grow.

26. Now you will fay, this muftbe God ! Noit is notGod,but it is Gods '» ftitnd. Chrift faid •, My father rp&r^eth, and I rvei l^ alfo ■, but it worketh not : it is in a thing imperceptably, and yet it-may well be overpowred and ufed ; efpecially fn Mctalls, there it can ( if it felfe be pure ) make pure Gold of Iron, and of Copper : it can make a little grow to be a great deale, and yet it purs forth nothing. Its way is as fubtile as the thoughts of a ti?an, and the rhoughts do even arife from thence.

27. And tlierefore when a man fkepeth,fo thnc the Tin^ope reft- eth, then there are no thoughts in the fpirit : buc the Conftellation rombleth in the Elements, ard beaterh into the brair.cs, what (hall ( through their operation ) con.e to pafie, -which yet is often broken againe by another 'Conjunftion, fo that it cotrt^h not toctteft : be- fides, it can fhew nothing exafily, e>;cept It eeme by a Corjunftion of Planets and fixed Srarres, and that onely goeth forward, buc it repre- fenteth all [ in an j earthly [_ manrer ] according to the fpirit of this world, fo that where the •* Sydereall Spirit fhould fpeaKe of Men, ic often fpeaketh of Beafts, and continually rcpretents the contrary j as the earthly fpirit fancieth from the ftarry fpirit, fo he dreameth.

28. Seeing now wee have fpoken of the Tinfture , as of the houfe of thefoule, fo wee will fpeake alfo of the foule, what it is, and how it

^^ can

Cbap.l3« "^^^ Miferahle gate*

can be propagated, wherein wee can the better bring tlie Ti.j^ure to « light. The foale is not fo fubcile as the Tiofture , but it is power- fall and hath great might or ability ] ; h can by the Tinfture ( if ic ride upon the virgins ^Bridc Chariot in rheTindure) turne moun- taines upfide down •, as Chrift faid j which is done in the pure Faith, in the place where the Tinfture is Mafter,which doth it,and the foule giveth the chriift, whereas yet no power can be difcemed- Even as the EarthSnioveth upon the heavenly Tinfture,whereas there is not nnore than one onely Tinfturein the Heaven, and in this world, yet Lit is ] of many forts, according to the Elfence of every thing : in the beafts ic is not as in men, alio not in fifhes as in beads ; alfo in ftones and gemmes otherwlfe ; alfo otherwife in Angels and in the fpiritof this world.

29. Bur in God, Angels, and in virgin-like fouIes(underftand pure foules )it isalike-, whereyecif isoncly ^forGod. The Devill hath alfo a Tinfture, buta falfe one (and it ftandeth not in the fire) where- with he an gripe that man in the heart, that letreth him in> as a [^ flie foothing J flattering faife Theefe, that iniinuateth himfelfe, defiring to ftea!e , concerning whom Chrift wamech us , that wee fhould watch.

go. And now ifwee willfpeakeof the foule, and of its fubftance and Efi'ences, wee muft fay that it is the ' rougheft [ thing '] in man i for it is the originality of the other fubftances |^ or things ] : it is fiery, harfh, bitter, andftrong, and it refembleth a great [and] mighty Power, its Efiences are like Brimftone : its gate or feate out of the Eternall Originality is between the fourth and the fifth forme in the Etc rna 11 Birth, and in the '^ not beginning Band, of the ftrong might of God the Father, where the eternall light of his heart (which ma- keth the fecond Pi inciple ) generaterh it felfe, and if ' it wholly loofe the beftowtd virgin of the divine vertue f or power ] ( out of which the light of God generateth it felfe, which is given to the foule to be its Pearle, as is mentioned above ) , then it becometh and is a Devill, like all other [ Devils] in Efl'ences, forme, and in ^ quality alfo.

31. But if it put its will " forward into meeknefl'e ( f'^. into the obedience of God, then it is in the fource [^ or of the quality and pro- perty ]of the heart of God, and receivcth divine vertue, and then all its rough Eflences become Angelicall and joyfull ; and then its rough Elfenc.es are very ferviceable to it, and are better and more profitable to it, than that it were altogether fweet in the Originality •, in which [[being fweet J there would be noftrength, nor fuch mighty power as in the harfh, bitter, and fiery f Eflences J .

32, For the fire in the Elfence comethtobe a<'foftmeeke light, and is nothing elfe but a zealous for eagar] kindling of the Tinfture, and the harfh eficnce caufeth that the divine vertue can draw it to ic

R ^ felfe,

121

« Or, to be ««-

dcrjlood.

^Tbat ii, upon irm Ytjignati' on.

6 Schrvdet.

^ On Gods

fde.

•Or, Crudejlt masy hidigtfi, or raw.

k Or ymdifolu- ble Bind. ' The foHle,

*" Acilvepro-

pcrty.

'^ Into true re-

fignation.

oplcafant or ddighifull.

12 2 Of the Creating of the fVoman, Chap, x 3.

fclfe, and tafte it, for in the [^ foure or J harfh effeoce the tafte doth confift> in nature : in like manner the bitter effence ferveth to [ make] the moving riling joy,fragrancy and growing •, and out of thefe formes the Tinfture goeth fortli, and it is the houfe of the foule •, as the Holy Ghoft (^ goeth forth 3 from the Father and the Sonne, fo alfo theTin- ftiire goeth forth from the light of the fiery foule, and then alfo from t Is like. its vertuous [ or powerfull J Eflences, and fo it p refembleth the Holy

Ghoft, but yet the Holy Ghoft of God is a degree higher : for he go- eth forth from the Centre of the light wholly in the fift forme, from the heart of God, at the end of Nature.

35. Therefore there is a difference between the Tinfturcln Man,

and the Holy Ghoft *, and the bcftowed virgin of the divine vertue

[ or power J , dwelleth in the Tinfture of the foule [ that is J if it be

q The virgin, tri^c «ind faithfull : but if [ the foule be J not [_ faithful! ] then "J fhee

r stocl[ of a departeth into her Centre, which is tiot wholly fhut up : for there is

tree which is but halfe a Birth between, except the foule paffe into the r ftocke of

rnfied upon* harfhnelTe and malice [ evill or wickednelTe J and then there is a

whole birth between. For the harfhneffe ftandeth in the fourth forme

of the DarknelTe, and the bitterneffe in the fire , between the fourth

and fift forme, as is mentioned before.

34. Now Q Reafon's '] queftion is *, How hath Eve received the i Sown aftrin- 'oul^ ^'^^^ AdJtn ? Behold, when Gods '^harfh Fiat took the Rib « out cent or attra- of/4^^«, thenit attraftedoutofallEflfencesalfoto it, and the Fiat clive. Imaged [] formed, imagined, or imprefl'ed J it feife together therein, tOr 7«. r ^^^^ •'^ might '] continually and eternally ftay therein. But now the

Tinfture in Ad^m was not yet extinguifhed, but the foule of Adam (ate yet wholly with might and vertue [ or power J in the Tinfture : a Received, onely the virgi."! was departed : ard therefore now the Fiat " took the Tinfture, and the {^fcureU harfti Effences mingled [ or qualified J with the [fcure J harfh Fiat •, for it, {[_vi'^.'] the Fiat) and the ffourenelTe or i harfhnefle in the Elfences, are one kinde of Effence.

35. Thus the Fiat inclined it felfe now to the heart of God, and the Eflences received the divine vertue for power] :and there fprunjg up the bloffome in the fire i and out of the bloffome, Q fprung ] a- gaine the own [ proper ] Tinfture, and thus Eve was a living foule : and the Tinfture filled it felfe in the growth ( even as it is a caufe of

X Suddmh* ^^ gf'^^^'Jog ) ^<^ fh^t * inftantly there was a whole body in the Tin- fture. For that was poffible, they were not yet fallen into finne, nei- ther were there yet any hard grisfles and bones.

35. Youmuft undcrftand [ or conceive ] it aright : Eve git not Adams foule, nor Adams body : but one onely Rib : but fhee was ex- trafted from the Effences, and gat her fouie in her Effences [ that were ] given her,in the Tinfture, and the body grew for f or to ] her in her own fprung up Tinfture ; yet in vertue [ or power ] ■■, but the •%^ Fiat

Chap. 15

The Miftrable Gate,

Fiat had already formed \_ or made ] her.a Woman : indeed fbee \eas not deformed^uc altogether lovely:for fhee was of a heavenly kiode, in Paradife, yet the y Marks were already alfo fet upon her by the Fiat of the * Great world : and it could not otherwife be , fhee muft be a Woman for Adam : indeed they were in Paradife : and if they had not eaten of the Tree, and if they had rerurned againe to God, then they ftiould have continued in Paradife : but the propagation muft now needs have been after a womanly manner j and ftiould not have ftood n Eternally ] : for Satan had brought it too farre, although he had not yet fuflered himfelfe co be feene, onely he ftrewed fugar abroad in the fpirit of this world, till at length the lovely bcaft, did lay ic fclfe forth upon the Tre^ as a flatterer and lyar.

The Gate of our Propagatton in the F/eJh,

37. As I have mentioned above : the nobleTinfture is now hence- forth generated thus in a manly [or mafculine^and womanly[or femi- nine '] kinde {_ or fex ] out of the foule -, The Tinfture is fo fubtile and mighty, powerfull, that it [ can goe or ] goeth into the heart of another, into his Tinfture •, which the devijlifh bewitching whores well know, yet they underftand not the noble Art, but they ufe the n falfe ] Tinfturc of the Devils, and , infeft many in [ their J marrow and bones, by their '' Incantation, for which they fhall receive their wages, with Lucifer, who would faine have raifed his Tindure to be ab'ove 6od.

38.' Bhc'know that the Tind:ure is in the menkindefomewhat di- vers from that in the' womenkinde ; for the Tinfture in the menkinde goeth out of the Limbua, or Man , and the Tinfture in the wonaen- krnde, gpeth out of the Matrix. For the vertae of the fonle frameth [ imprititeth, fafttioneth or Imageth ] it felfe not onely in the Tin- fture, but in the whole body; for the body groweth in theTin^ fture.

i^. But thus the Tindure is the longing,the great defire after the virgrn,4vhich belongeth to the Tinfture : for it is fubtile without un- derftanding, but it is the divine inclination, and continually feeketh the virgin, f which is ] its play-fellow : the ' mafculine feeketh her in the "* feminine, and the feminine in the mafculine -, efpecialiy in the delicate complexion , where the Tinfture is moft noble, cleere, aixl vigorous : from whence comech the great defire of the mafculine and feminine fex, fo that theyajwayesdefire to copulate, and the great burni\ig love, fo that the Tinftures mingle together and [try, prove, or ] tafte one another with their pkafant tafte •, whereas one [ fex J continually fuppofeth that the other hath the virgin, t' ,4c. And the Spirit ofthe great world now fuppofedi that he hath "gotten the virgra •, he grafpeth with his clutches, and will mingle his

R 2 in-

"5

y OfdiftlnSiion

of fex.

^ Macrocofme.

■Or, ^oyfon.

b Exorc'tfmes,

Con\uraimy

Adjuration.

* Manly. ^ ivonutnty.

124 OftheCreatifig oftkefvoman, Chap.ij*

infeftion with the virgin, and he fuppofeth that he hath the prize, i t fhall not now run away from hini,he fuppofeth now he will finde the Pearle well enough. But it is with him as wirh a Theefe, driven out of a fairc Garden of Delight, where he had eaten pleafant fruit, who Cometh, and goech round about the inclofed Garden, and would faine eate fome more of the good fruit, and yet cannot get in, but mufk reach in with his»hand, and yet cannot come at the fruit for all that y for the Gardiner cometh,and taketh away the fruit : and thus he muft goe away empty, and his luft is changed into dlfcontenr. Thus alfo ic is with him [ vi\, with the fpirit of this world J : he foweth thus in « GrainCj er hjs fiery [^ or burjiing J luft the* feede into the Matrix, and the Tin- Corse, ftufe receiveth it with great joy, and fuppofeth thai; to be the virgin : but the [[ foure ] harfh Fiat cometh thereupon, and attrafteth the fame to it, while the Tinfture is fo well pleafed.

41. Now then the feminine Tlnfture cometh in to ayd,andftriveth for the childe,and fuppofeth that it hath the virgin : and the two Tin- ftures wreftie both of them for the virgin f and yet neither of them both hach her) and which of the two overcometh, according to that the fruit gettech the Mark of diftinftion of fex ] .But becaufe that the feminine {^ Tinfture ] is weake, therefore it taketh the bloud alfo to jt in the Matrix, whereby it fuppofeth it fhall retaine the virgin.

The fecret Gate of fVomen,

42. Hence I muft fhew the ground to them that feek : for <ihe Dor ^or cannot fhew it him with his Anatomic, and though he fhould kill a thoufand men, yet he fhall not finde that [ground], they onely

'Or , atta'med know that [ ground J that have * been upon it. , ,

i(» 45. Therefore 1 will write from the virgin, which knoweth well

what is in the Woman '. fhee is as fubtile as the Tinfture : but fhee hath a life, and the Tinfture hath none : the Tinfture is nothing elfe but an exulting jcyfull mighty will , and a houfe for habitation ] of the foule, and a pleafant Paradife of the foule,which is the foules pro- priety [ or own portion ] fo long as the foule with its Imagination 6 St'icliCth to g dependeth on God.

God and good- 44. But when it becometh falfe,fo that its Eflfences flatter with the

nc^'e. Spirit of the great world, and deiire the ^ fulnelfe of the world ( vix^.

h Or, lis fill. I. [in ] the [ foure ] harfhnelTe, [ deiire ] much wealth [ or riches ],

to eare and drinke much, and to fill themfclves continually : 2. In the

bitternelTe [ defire 3 great power, authority, and might, to rife high,

to rule powerfully ,and extoll themfelvcs above all,and put themfelves

' Zo the adive forth to be feene like a proud Bride : and g.in the ' fource of the fire,

fiirring of the [ to defire 1 a fierce cruell power, and by kindling of the fire [of an-

vf.ratb. ger ] fuppofing in the luftre thereof to be brave, and fo are much

delighted in themfelves ) then cometh the flatterer and lyar, and

k formeth

Chap.ij. Th& Mijeraiple gate, J25

^ formech or fignreth himfelfe alfo in the Spirit of the great world, as k jffjaoeth or [^ he did ] in the Garden oiEden, and leadcth the foule : t. in cove- rcprefentetb toufnefle, to earing and drinking Qtoo much ], and faith continually, himfelfe. thou fhak [] want and 3 not have enough, get more for thy felfe how thoucanftj by hooke or by crooke, that thou mayft abrayeshavee- nough [ to ferve thy turne ]. . Ar.d 2. in the bitter forme he faith > thcu art rich, and haft much, afpire and lift up thy felfe,thou art grea- ter than other people,the inferiour is not like thee ['or fo good a man as thou 3 . And 5. in the might or power of the fire, he faich : Kindle [or ftirre up] thy minde,make it implacable and ftout, yeeld to none, terrifie the fimple, and fo thou ftialt be dreadfull, and make thy au' thority continue, and then thou mayft doe v.hat thou lifteft, and all wharfoever thcu defireft, will be at chy fervice : and is not this a fine brave Glory ? Art thou not indeed a Lord on Earth.

45. And as foone as this is ' brought to palie,then the Tinfture be- 1 y^^^ i}j^ /j^/. Cometh wholly falfe : for as the Spirit in a thing is, fo is alfo the Tin- Mcnctb and fturcjfor theTind:ure goeth forth from the Spiritjand is the habitati- yecldcth to the on thereof. Therefore O Manlwhacfoever you fow here,thac you lliall "liiviU reape, for your foule in theTindure, remaineth eternally : and all your fruits ftand in the Tinfture, manifefted in the ckere light, and follow after j'tu, this the virgin faith in fincerity [ for a warning 3 > with great longing after the Lilly.

4(5. And now if w ee confider of the Tinfture, [ and fearch ] how various it is, and [ that it is] many times fo wholly falfe j then we may C be able j fundamentally to demonftrate the falfliood of the many various Spirits, \_ and ] how they are generated. Therefore wee will rea!<e a fhort entrance, concerning the propagation of the foule, which wee will enlarge [ when wee fpeake ] about the Fall of /4fi^,i«», and the birth of Ca/w. For the feede (as is above mentioned) is fowrc in the luft of the Tinftures,where the [foure or] harfh Fiat receiverh lit,and fuppofeth that it hath received the virgin ; there both the Tin- 'aures (the .n afculine and the feminine) then ftrive together about it, and there the Spirit of the great world ( v'i\. the fpirit of the Srarres and Elements figureth [Imageth or imprintech ] it felfe alfo in it, and he filleth the Tindurcs with his Elements, which the Tindures in the Flat receive with great joy, and fuppofe they have the virgin.

47. But being the Fiat is the mightieft among them ail, (for it is as it were a fpiric, and although it be no fpirit, yet it is the fharpe Ef- fence ) therefore itattrafteth the feed to it, and defireth the Lmhm of God in Paradife,out of which Adami body was created by the Fiat j and "' would create an Adxm out of a heavenly Limbm : and then the ™ wlU. . Spirit of the great world infinuates himfelfe and fuppofeth [and faith] the childe is mine, I will rule in the virgin •, and he ah ayes fil.'eth it with the Elements, from whence theTmdure becometh full and ve- ry;

ll6

n Or, are im-

prcgnated or "withchUde,

° Or, Owne Prmciple.

P The blond.

Of the Creating of the ^omaff, Chap.tjr

ry thick j^ grofle, f'«'ened>or iitjpregnated ] : and there then tht Tin- dure getrech a loathing againft the ftilneffe ; for the Tinfture it felfe is ckere, and the Fiat with the Elements is thick Q grofle and "J fwel- - - led •, from whence Women (when they " grow bigge f with childe 3 ) know well enough) that many of them loath fome meats and drinks, and long ftill after fome ftrange thing [ to eate ] for the Tinfture Cometh to have a loathing of all that the fpirit of this world with his Elements filleth in» and willeth to have fomewhat elfe j for this virgin doth not relifli them, but becomes \_ difcontented and '] forry, and forfaketh them, and goeth into her ° Ether, and cometh not againe.

48. And then the Spirit of the Sunne, Starres, and Elements of this world fuppofeth with it felfe [_ faying J now thou art in the rightj the childe is thine, the foundation is laid, thou wilt bring it up, the virgin muft be thine, thou wilt live therein, and have thy joy, [ de- light, and habitation j in her, her ornament muft be thine ; and thus (^ he3 attrafteth alwayes tohimfelfe in his great luft, by the Fiat whidi in Eternity goeth not away •, and [he ] fuppofeth that he hath, the virgin.

^ StturnUs : this is done in the firft Moneth. 49. And there trte bioud of the Mother ( wherein the Tinfture of the Mother is ) is drawne into the feede : and when the [foure J harfh Fiat hath tryed {_ and perceivech '] that to be fweeter than its own Ef- fence, then it frameth \_ Imageth or reprefenteth 3 it felfe with great earneftnefle f or longing ] therein, and bccometh fharp in the Tin- fture, and will create Adam,and fo fevereth the Materia [or matter] ^ and then the Spirit of the Starres and Elements , is in the midft, and ruleth mightily in the Fiat.

1^ fupitcr : this is done in the fecond Moneth. $0. And then the iJfiZffrw [or matter [J is fevered according to the wheele of the Starres, as they ( vi\. the Planets ) ftand in order at this time, and which of them [ all ] is predominant, that ( by thi3||^ Fiat ) figureth the matter moft, and the childe getteth a forme, afte^^ the kinde of that [ Planet ] .

$ Mars : All this which followeth is done in tlie third Moneth. 51. Thus the matter ( by the Fiat ) is fevered into Members : and now when the Fiat thus attrafteth the bloud of the Mother into the matter, then p it is ftifled [ or choaked •, and then the Tinftureof the bloud beconleth falfe, and full cf anguifh : for the [ foure 3 harlh Ef- fence(2/;\. the Fiat) is terrified, andall the )oy (which the. (oure (^ harfh 3 Fiat gat in the Tindure of the bloudj wirhdraweth ', and the Fiat beginneth to tremble in the terrour, in the foure [ haifli ] Ef- fence : and the terrour goeth away like a fiafh, and would fame de- part and fly away out of the ElTence, and yet is wirhhel { bytheFiat, which [terrour] is now turned hard and raadeTough by the Efience :

which

Chap. 1 3. 7*^* Miferahle gate,

which now clofeth the childe about ( this is the skin of the childe ) : and the Tinfture fliech fuddenly, flafhing upwards in the terrour, and would be gone i yet it cannot neither (for it ftandeth in the Out-birth \_ or procreation 3 of the Efiences ) but •! rifeth up fuddenly in the terrour, and taketh the vertue f or power ] of ail the Effences with it. And there the Spirit of the Srarres and Elements "^ figureth it feife alfo therein, and fillcth it felfe alfo therein,in the flight, and fuppofech chat it hath the virgin, and will goe along with if.and the Fiatgripeth it all, and holdeth it C faft J i and fuppofech that the yerbam Dommi [ the Word of the Lord ] is there in the ^uproare, that fhall create the Adam, and it ftrengtheneth it felfe in the ftrong might of the tcr- jfour, andcreatethagaine the uppermoft [part] of the body (vi-^. the Head : ) and from the hard terrour ( which is continually depart- ing and yet cannct ) conieth the skull, which enclofeth the uppermoft Centre ; and from the departing out of the Efl'enccs of the Tindure with the terrour inro the uppermoft Centre, come the veines and the neck to be, going thus from the body into the head, into the upper- moft Centre.

52. So alfo all the veines in the whole body come from the ter- rour of the ' ftifling, where the terrour goech forth from all the Ef- fences; and would be gone •, and the Fiat wichholdeth it svich his great ftrong might. And therefore one veine hath aiwayes a divers Efience from the other, caufed by the firft departing, where then the Effences of the Srarres and Elements doe alfo mingle [or figure them- felves] therein,and rhe Fiat holdech it all, and crcaceth it, and it fup- pofeth thix. thtVcrbumDommi [ rhe Word of the Lord J wi:h the ftrong mighty power of God is thcre,»here the Fiat muft create Hea- ven and Earth.

ThsGAte of the great necejfitii andmi[eric^,

O Man, confider thy felfe, how hardly thou art befec here, and how thou getreft thy niifei y in chy Mothers body : Chfen-e i. O ye "Lawyer?, from what Spirit you ''[come to] y know [ what is 3 right, confider this well for ic is deepe.

53. The Spirit ot the virgin ftieweth us the mviiery aga"ne,and the great fec?t:i:e ; for the ftifling [ or flopping ~\ of the bloud in the Ma- trix ( efpecially in the frait ) is the firft dying of the Effences, Vhere they are fevered from the Heaven, fo that the virgin cannot be gene- rated there, which fhould [have been 1 generated in A'iam,ii<:>'S\ the heavenly vertue [or power J without Woman, alfo without rending of his body ; and here the K-ngioa e [ or Oominion 1 of the Starres and Elements begin in Man,where they take hold of Man and fringle [ or qualifie 3 with him, make and fit him, alfo nourilh andnourture hira, of which you may reade more about ^'^wT

127

^ Stretchttb

forth.

' Reprefmtctb,

(Hurljfburly^ or fly hg up. ■

« Cboil{:r,gy w flopping.

^yurifis. * Can goe to Larv. yfucfge.

jjg of the Creating of the mfna». Chap. 13*

Further in the Incarnation,

$4. And fo when the Fiat thus holdeth the terrourin it feife, fo that the Elements till it, then that filling becomerh hard bodies i and there the Fiat figui^th the whole Man with his bodily forir.e , all ac- cording to the firft wreftling of the two Tinftures, when they wreftle l" or ftrive J together in thefport of love, when the fecde is fowne i and that Tinfture which there getreth thft upperhand ( whether the mafculine or the feminine ) according to that ftx the Man is figured : and the figuring \_ or fhaping ] is done very fuddenly in rhe (torm.e of the anguilhing terrour, where the bloud is ftifled {^orltoptj: and .there the Elementary Man getterh up, and the heavenly j^ man ] go- typrhl(jv§^. eth do'jvne : for in the terrour, the bitter ^ fting is generated, which rageth andraveth in the hard terrified [ foureneife or 3 harlhnelVe in the great anxiety of the ftifled |^ or ftopped '] bloud.

$$. Women have fufficient experience of this,in the third MonetTi ( when this is done in the fruit) |"and feele ] how the raging and pricking cometh into their teeth, loynes,back,and the like : this Com- eth upon them from the ftifled [choaked or ftopped ] Tinftu-e in the fruit, and from their ftifled [ or ftopped ] bloud in the Matrix becaufe the evill Tinfture qualifieth f or mingleth^with the good [Tinfture iof their bodies Therefore in the fame manner as the Tinfture in the Matrix fufl^reth paine, after the fame manner alfo the good [Tindure ] fuftcreth in the members [ limnics or parts '] of the Mother, as in the hard bones, teeth, and ribs, as fuch people know . very well.

5 6. So now w hen the bitter fting [ or prickle 3 > C which is gene- rated in the anxious terrour In the ftifling j^ cr ftopping ^ and in the entring in of death, ) doth thus rage and rave, and fhew forth it felfe in the terrour, and flierh upwards, then it is carched and withheld by the [foure ] harfhnelTe.fo that it cannot get up aloft : for the [^foure] harfhneffedraweth it continually the moreeagarly and vehemently, » The raging of becaufe of, ics raging, and cannot endure it , from whence the prick- thepriclile. ing often becomerh more terrible, and this is after no other tuanner, than as when a man is dying, and foule and body part afuno'er, for in the ftifling ^ or ftopping ~} of the bloud by the (_ foure ] harfhneflTe, b The bitter the bitter death is alfo there: and therefore ** ft is like a furious whirl- ftingorpnt^lc. iiJg vihcele, or fwift horrible thought, which worrieth andvexethit felfe : and here is a Brimftone Spirit, a venomous [ poyfonous J hor- rible aking fubftance in the death ■■, for it is the Worme to the fpring- ing up of the life. •

$7. And now v/hcn the Spirit of the Srarres and Elements, hath mingled [_ or figured lit felfe together in the Incarnation, then the vcrtue [ or power ] oF the Srarres and Elements is together wheeled

in

Chap.ij.

The Miferable gate*

in this raging, where then ( in this anguifh ) the Spirit of the Starres attraftech the vertue of the Sunne to it , and * manifefteth it felfe in the vertue of the Sunne, from whence there arifech a twinckling flafh in this raging, from whence the hard [ foure ~\ harfh anxiety is terri- fied, and finketh downe : and there the terrible Tinfture goeth into its <* Ether i for the Effence of the (^foure ] harfhnefle in the Fiat is fo mightily terrified at the flafh, that it becometh [^ faint 3 impotent [I or feeble ] , and finketh back, « expandeth it felfe and groweth thin.

$8. And the terrour [fkreekel, or flafh of fire, is done in the bit- ter prickle •, and when it rcflcfteth it felfe back in the dark [ foure or^ harfti anxiety in the Mother,, and findeth her fo very foft [^ gentle 3 and overcome, then it is much more terrified than the Mother : But this terrour happening thus in the foft Mother, fhee becometh white and cleere in the twinckling of an eye, and the flafh remaineth in the anguifh, in the roote of the fire , and now therefore it is a fkrecke Q or terrour] of great joy, and it is as when water is throwne into the fire, where the T foure J harfh f quality is then quenched, and the [] fourenefle or ] harflineffe is then fo mightily overjoyed with the light, and the light with the Mother the [_ foureneffe or ] harfhnefle wherein it is generated, that there is no fimilitude to [compare ]ic j^ with, J for it is the birth and the beginning of the life.

O Sol : All this which followeth is done in the en- trance of the fourth Moncth.

5p. And as foone as the light of life appeareth in the (^ foure 3 harfhneflfe and foft Mother , fo that the [ foureneflTe or ] harfhnefle comech to taf\e the light of life, |^ and findeth 3 that itisfomeeke, plcafant, [ lovely ] and full of joy •, then it exulteth with great de- light L defire and longing ~\ after the light, to I mix it felfe there- with, and apprehend it, fo that its luf\ [ or longing delight ] and ver- tue gocth forth from it after the light ', which luft [or longing de- light J is the vertue of the light j and this out-going ^ lof\ in the love, is the noble Tinfture, which is there new generated to be the childes own : and the Spirit which is generated out of the anguifh in the flafh of the fire, is the true [ and reajl 3 foule which is generated in Man,

6c. Nowhere it is efpecially to be obferved, where 'it dwellech, and whence Heart, Lungs, and Liver come efpecially the Bladder and ^ Gutts, and the Braine in the Head j alfo the underftandingand fen- fes ■, thefe I will here fet do- n one after another : It cannot (well orj fufiiciently be exprefied by a humane tongue , efpecially the order which is I obferved in the twinckling of an eye in Nature ^ it would require a great Volume to defcribeit in : and as the world accounrech us too "^ wcake to (^ be able to ] defcribe it j fo wee account our felves much weaker \_ and more unable J : and it is with us as Ijatah faith :

S lam

ti9

^ Or, difcove- reth.

^ Or, RecefU' cle.

'Openetb it felfe out' Tvtrds,

profcrtj.

ilnfea. *» Delight.

'■ The foule. ^Dane orper-

fvtKcd.

"^ Simple^ or fi'^jy andvayd of u7id:rfiind- ingycndnnti-

bU.

150 Of the Birth and Cbap.14,

J am found of tbct/i that fought me mt, md IfM/ov^ne tf them that tvert ignorMt ofmee^ andoffuch as inquired n9t after mee. *• High i(»ov- 6r. I fay, " this hath not been fought, but wee fought the heart of ledge. God, that wee might hide us therein from the "> tempefl; of the Devill,

• sterme. but when we came there, then the loving virgin out of Paradifc met uSj and oftered us htr love, fhee would be kinde[^ and friendly '] to us, and be betrothed to us for a Companion, and Ihewrus the way to Paradife, where wee fhall be fafe from the ftormy tempefk, and ftice carried a branch in her hand, and faid. We will plane this, and a Lilly fhall grow, and I will come to thee againe i from whence wee gat this longingjto write of the amiable virgin, which did fliew us the way in- to Paradife : where we muft goe through thekingdomcof this world, and aifo through the kingdomc of Hell ; and no hurt done us, and ac- cording to that [ direftion of her's 3 ^^e write.

f That mdy not btfiund.

*Or, there the life m the Holy GhoH budietb forth in the place yf the foure Ele* ments. 'MM.

Chap. XIV.

Of the Birth And Troi^agAtion of LMan,

The very fecret gate.

I.

IF wee confidernow the fpringing up of the life, and in what place of the body it is where the life is generated, then we fhall rightly finde the whole ground of Man, and there is nothing fo fecret in Man p but that it may be found. For wee muft needs fayjthat the Heart is the place, wherein the noble life is generated, and the life againe generareth the heart.

2. As it is mentioned above, fo the life in the anguifh with the kindling of the light,taketh its beginning from the glance of the Sun- fliine, from the Spirit of the Srarres and Elements ia the great* an- guifh ,wherc death and life wreftle one with the otherr for when man departed from Paradife into another Birth (viT^.'mto the Spirit of this -*©rld, into the quality of the Sunne, Starres, and Elements ) then the Paradificall C vifion or ] feeing, ceafed [ or was cxtinguifhcd 3 where man fecth from the divine vertue, wirhout [need of 3 the Sun and Starres '•, where the ^ fpringing up of the life is in the holy Ghoft, and the light of God is the glance of the Spirit, from whence r he fceth *, which went out ; for the fpirit of the foule went into the Prin- ciple of this world.

g. You muft ndt fo underftand it, as if it were extinguifhed In it felfetNoi but i^e foule of /^^(JM went out, from the Principle o£ God, into the Principle of this world iand therein now the Spirit of

every

Chap. 14. ^Propagation of Man,

vttt^ foule is thus generated againe by humane propagation , as is mentioned before j and it cannot be otherwife.' and therefore if wee would be fit for the kingdome of Heaven, wee muft be regenerated anew in the Spirit of God, or elfe none can inherire the kingdorre of God, as Chrift taught us faithfully ', of which I will write hereafter, that it may be a fountain for the thirfty, and a light to the noble way, in the blofibme of the Lilly.

4. And wee muft hert know, that our life ( which wee get in our "Methers body [ or womb ] ftandcth meerly and onely in the power ©f the Sunne, Scarres, and Elements*, fo that they not onely figure \_ or fafhion ] a childe in the Mothers body, and give it life, but alfo bring it into this world, and nourifh it the whole time of its life, and bring it up, alfocaufe fortune and niif-forrune to it, and at laft, death and corruption, and if our Effences ( out of which our life is genera- ted ) were not higher , in their firft degree out oiAdum, \ than the Beafts] then wee fhould be wholly like the Beafts.

5. But our *" Effences arc generated much higher in the beginning of the life in ^ Jaw, than the beafts, which have their Eflencesbut meerly from the fpirit of this world, and it muft alfo, with the fpirit of this world in a corruptible fubftance, goe into its eternall Ether: whereas on the contrary ,the effences of Man are proceeded out of the unchangable eternall mind of God,which cannot in eternitie corrnpr*

6. For svee have a certain ground of this, in that, ourmindecan finde and conceive all whatfocver is in the fpirit of this world, which no beaft can do : for no creature can * conceive [^further or^ higher than [ what is 3 in its own Principle, out of which its own Effences are proceeded in the beginning : but wee ( that are Men ) can cer- tainly " conceive [ of that which is] in the Principle of God, and alfo [_ of that which is J in the anguiftiing kingdome of Hell ( where the Worme of our foule in the beginning in ^dam originally is ) and this no other creature can doe.

7. But they thinke \_ confider or imaginel onely how to fill them- felves and multiply, that their life may fubfift : and wee alfo receive ^ no more from the Spirit of the Starres and Elements : and y there- fore alfo our children are naked and bare, with great inability and without underftanding, and now if the Spirit of this world had full r perfeft and abfohite '] power over the Effences of the childe, then he would cafily put his rough garment upon it a\\o(yi'^.z rough hide) but he mult let that aloffe : and he muft leave the Effences in the firft and fecond Principle, fo M*is own choofing, to binde and yceld him- felfe to which [ Principle ] he will •, which man hath ( undeniably ) in his full power, which I v/ill expound in its own place according to its worth, and deeply demonftrate ir, in fpite of all the Gates of the Devill, and this vsorid, which ftrive much againft it.

S 2 8. Our

151

^AElive ejfett' tiaU vertues , orfacuUkti

imagme.

" Meditate , coajider, or thmlfi^.

^ Thin the beafts doe. yBecaufe ou; Ejfeiica hivc abgher begin' n.'ng t has the be lifts.

132

of the Birth And

Chap.i4.

*BeelKg! or ptblinntes.

Otyfounnefi.

' Captive.

* By their long- ing after y or impriming the hurt of God in their thoHgks,

8. Oar life in the Mothers body hath its heginning wholly , as is above mentioned : and ftandech there nowjn the quality of the Sun and Starres, where then, with the kindling of the light , a Centre fpringeth up againe, where inftantly the noble Tinfture thus genera- teth it felfe (out of the lighr,out of the joyful! Eflenccs of the[^foure] harlh, bitter, and fiery kinde [ or quality J ) and fetteth the Spirit of the foule in a great pleafant habitation : and the three * Effences ( z/»q;_. harftinefle, bitterneffe, and fire ^ are in the kindling of the life fo very faft bound one to another, that they cannot ( in eternity ) be feparated one from another, and the Tinftare is their eternall houfe, wherein they dwell, which ^ houfe ] they themfelvcs generate from the beginning unto eternitie, which againe giveth them life, joy> and luft [ or delight ] .

The(trong gate of the IndiJJoluble Bandof the foule,

p. Behold, the three Effences, (vi\. [ foureneffeor 3 harfhnefle, bitterneffe, and fire ) are the Worme or Spirit \_ that dicth not ~\ • Harlhneffe is one Effence , and it is in the Fiat of God, out of Gods eternall will : and the attrafting of the [foure ] harflineffe is the fting [ or prickle 3 of the bitterneffe, which the [foure 3 harfhneffe can- not endure, but attrafteth continually the more forcibly to it % from whence the prickle continually groweth greater ,which yet thej^fourcj harfhneffe holdeth ^ prifoner ', and this together is the great anxiety, which was there in the darke minde of God the Father, when the darkneffe was anxious [or longed] after the light •, from whence in the anxiety ( from the glance of the light ) it attained the twinckling flafh : outof which the Angels were created, which afterward were enlightened from the light of God ( ' by their Imagination into the hear t of God )i and the other ( like Lucifer ) for their haughtineffe [_ or prides 3 Take, remained in the flafh of fire and anxiety.

lo. This Birth [ or adive property ) , with the Indiffoluble Band, is generated in every foule : and there is no foule before the kindling of the light in the childe in the mothers body : for with the kindling, the eternall Band is knit [ or tied ] fo that it fkandeth eternally, and this Worme, of the three Effences, doth not die , nor fever it felfe ; for it is not pcffibIe,Qbecaufe3 they are all three generated out of one [ onely J fountaine, and have three qualities, and yet are but one be- ing [ or fubftance ] , ( as the holy Trinity is but in one onely Effence Q or fubftance 3 ) and yet they have three Originalities in one Mo- ther, and they are one j^ onely 3 being £ or fubftance 3 ''» one ano- ther. Thus alfo ( and not a whit leffe ) is the foule of man, but onely one degree in the firlt going forth : for it is generated out of the Fa- thers eternall will ( and not out of the heart of God ) yet the heart of God is the ncercft to it of all.

II. And

Cli^p. 1 4^ Propagation of Mafil

11. And now it may very exaftly be underftood by the Effences and property of the foule, that in this houfe of flefh ( where it is as it were generated ) it is not at home : and its horrible fall may be alfo underftood [thereby 3 *• for it hath no light in it felfe of its own, jc mnft borrow its light from the Sunne: which indeed fpringeth up a- long with it in its Birth, but that is corruptible, and the Wormeof the foule is not fo : and is fcenc that when a man dyeth ^ it goeth our. And ifthen the divine light be notagaine generated in the Centre, then the foule rcmaineth in the eternall Darkneffe, in the erernall an- guifhing [^ fource or J quality of the Birth , where nothing is to be found in the kindled fire, but a horrible flafh of fire, in which [fource property or ] quality alfo the Devils dwell ; for it is the firft Prin- ciple.

12. And the foiile here in this world ufeth the light of the third Principle, after which the foule o(Adam lufted, and thereupon was captivated by the Spirit of the great world.But if the foule be regene- rated in the Holy Ghoft, fo that its Centre to the regeneration fpring forth*, then it feeth with two lights, and liveth in two Principles: and the moft inward [ Principle] ( vi\. the firft ) is fhut up faft, and hangeth but to it, in which the foule is tempted and afflided by the Devill ; and on the contrary the ^ virgin (which belongeth to [ and is in 3 the Tinfture of the Regeneration j and in the departure of the body from the foule, fhall dwell [in the fame Tinfture 3 ) , is in con- tinuall ftrife and combate with the Devill, and tramplech upon his head in the vertue [ and power ] of the ffoules J Prince and S Cham- pion, (s'/X. the fonne of the virgin ) when a new body (out of the vertue [or power 3 of the foule) fhall** fpring forth intheTindure of the foule.

13. And that(when the foule is ' departed from the body) it might no more be pofiibly tempted by the Devill and Spirit of this world, there is a quiet reft for the foule included in its Centre in its own Tin- ^ure, which ftandech in Paradife,betwixt the kingdome of this world and the kingdome of Hell,to continue untill God fhall put this world

, into its ^ Echer, when the number of men, and figures ( according to the depth of the eternall minde of God ) fhall be finilhed.

14. And now when wee confider how the temporary and tranfito- ry life is generated •, we finde that the foule is a caufe of all the 1 mem- bers [^ or faculties 3 of [^ or to 3 the life of Man, and without it there would not be one' member [ to, or ] of the life ot man generated. For when wee fearch [ into 3 the beginning and kindling of life, wee finde ftrongly with cleere evidences all manner oFl faculties or3mem- bers ; fo that when the cleere light of the foule kindlethjthen the Fiat ftandeth in very great joy, and in the twinckling of an eye doth in the Matrix, fever the pure from the impure,of which the Tinfture of the

lOulfi,

«J3

<* The light of i he Sunne, or a Ma.7is facu'tie beboldixg ef that ligi'jt cea- feth.

* In true re^

figfiaim.

^The vertue or potver of God,

s Saviour^ or Conquerour. ^Ot, be gent- rated. ' Oy federated.

* Or, nctptcf clc.

^Organs or Iti' (irumnts.

154 Of the Birth A»d Chap.14,

" Or> nor'n' ^^^^^ '" ^^ ''S^fj is the "' worker, which there rencweth it, but the fmfier. Fiat createth it.

15. And now when the [ foure 3 harfli Matrix is [ made ] fo very humble, thin, and fweet, by the light, the [ ftcrae or j ftroni horrour (which was fo very poyfcnous before the light [ kindled J ) flieth upward y for it is terrified at the nicekncfic of die Matrix ; and it is a terrour of great joy, yet it rerainerh its ftrong \_ or ftcrne J right \_ or property 3 , and cannot be changed, neither can it get tarrefrom thence ( for it is withheld by the Fiat ) but it raifeth it fclfe fuddenly alcfr, and the terrour niakech it a filme from the[^ foure or] harfh n Ahtve up»»i Fiat which hoideth the terrour faft, and that is now the Gall " of the about or nart heart.

the heart. i^- Bat when the Matrix(from which the terrour was gone forth)

was thus loofed from the terrour of the anxiety, and became fovery

fweet, like fweet water •, then the fpirit of the great world figured

{, or imprinted it felfe j inftantly, in the Matrix, and fijlech the foure '

Elements alfo within it •, and thinketh with ic felfe, now 1 have the

o that whkb fweet virgin : and the Fiat createth ° it, and fevereth the Elements,

was brougbl which alfo are in ftrife : and each of thera would have rhe "virgin, and

ifi, areinawreftling, till they one overcome another , and that the fire

(being the mightieft and the moft ftrong) ftay above and the water

fink down : and the earth, being a hard grofi'e thing muftftay below ;

p }{\ngdomc or But the fire will have a p Region of its own.

Dominion. i ?• For rt faith, I am the Spirit and the life,I will dwell in the vir-

gin : and the [ foure ] harfh Fiat attra^eth all to it, ard maketh it a ^ Or fubfimce Mefch [ Ma^j. 1 concretion ] and moreover Q it maketh it ] flefh : * and the fire keeperh the uppermoft Region ( v.\. the heart : ) for the

foure Elements fever themfelvts by their ftr!fe,and every one of them ^O^pomnm. nr,aketh it felfe a feverall^ Regiontand the Fiat maketh all to be flefti ; onely the Aire would have no fiefh •, for it faid, I dwell in no houfe,' and the Fiat faid, I have created thee, thou art mine > and dofed it in with an inclofure, that is the bladder.

i8. Now the other Regions fet themfelves in order •, firft the fterne flafh, that is the Gall : and beneath the flafh, the fire, whofe Region is th.e heart i and beneath the fire, the water , whofe Region is the Li- ver ; and beneath the water, the earth, whofe Region is [ial the Lungs.

19. And fo every Element quahteeth [ or aftcthj in its ow n fource [ or manner of operation ~] , and one could doe nothing without the other, neither could one have any mobility without the other: for one generateth the other, and rhey goe all foure out of one Original!, and it is in its Birth, but one onely [ thing or j fubftince, as I have 'Or pefira- "i^n^'oned before at large about the Creation, conceroing the '"birch

mg^

of the foure Elements

20. The

Chap. 14. Propagation of Man.

20. The [foureftrong or 1 bitter Gall ( fii^. the terrible poyfo- ■ous flafh of fire ) kindleth the warmth in the heart, or the fire, and is it felfe the caufe, from whence all elfe take their Originall.

2 1. Here we finde againe, in our confideration, the lamentable, and horrible fall, in the Incarnation, becaufe when the light of life rifcih up, and when the Fiat in the Tiafture of the fpiritof the foule renewerh the Matrix, then the Fiat thrufteth rhe death of the iVi fling f choakingi checking, or ftopping ] and perifhing, in the fternTiefie ( t/i^. the impurity of the ftitled [_ or checked j bloud ) from it feife, out of its Eifences, andcafteth it a^'ay : and will not endure ic in the ' body, but as a "fuperfluity, the Fiat it felfe, driveth it out,and of its fough [ glutinous ] fourenelVe, maketh an enclofure round about it, v'i\, a filme, or gut, that it inay touch neither the flafh nor the fpirit, and leaveth the nerhermeft port open for ic , and " banifheth it eter- nally, becaufe that impurity doth not belong to this Kingdonie : as it

^happened aifo to the earth : when the 5' Fiat thruft it out of the Ma- trix in the middeft in the Centre, upon a heape [ as a lump] , being it was ui>fic for heaven, fo alfo * here.

22. And we tinde greater niyfteries yet in * evidence of the horri- ble fall : for after that the foure Elements had thus {^t themfelves e- very one in a feverall Region : then they made themfelves Lords over the fpirit of the foule, which was generated out of the Eifences , and they have taken it into their power,and qualifie with it. The fireji//-^. the mighticft of them, hath taken it into its ^ Region[or jurifdiftion^ in the Heart : and there it muft ' keepe , and the bloflbm and light thereof goeth out of the heart> and moveth upon the heart, as the kindled light of a Candle : where the Candle refembleth the tleflily heart, with the Eflences out of which the light fhineth. And the fire hath let it felfe over the Eflences, and continually reacheth after the light, and it fuppofeth that it hath the virgin, Vii^ the Divine vertue £ or power].

25. And there the holy Tindure is generated out of the Eflences, which regardeth not the fi[«, but fetteth the Eflences (x'i^.the foule) in its pleafant ^ joy.Then come the other three Elements out of their Regions, and fill themfelves alfo by force therein, each of them would tafte of the virgin, receive her and qualifie [or mingle 3 with her: vi\. the water, that fillech it felfe by force alfo therein, and it tafteth the fwect Tinfture of the foule : and the fire faith, I would willingly keepe the water, for I can quench my thirft therewith, and refrelli my felfe therein. And the Aire faith ; I am indeed the fpirit, I will blow up thy heate and fire, that the water doe not choake thee. And the iire faith to the Aire, I will keepe thee, for thou upholdeft my quality for mee, that I alfo goe not out. And then cometh the Element [of] ( Earth ) and faith, What will you three doe alone ? you will (tarve

and.

135

t Corpus. ■J Excremmt.

* Condcmnetb,

y At the Crea- tion.

* In tht Incar- nation.

* Tefiimonie.

b Or, Dominh

on.

^Tk Spirit

rauji there be

l^cpt in okdi-

ence.

d 7{efrefhmiittf or hibitiition> .

13<

Of the Birth and

or r»le.

[Its fruits.

5 In the /?fl- mailf^ and Guttr.

^TbevertHCof tbtirfrujt,

'[ Oiyfubjiance,

* Or, WAyefi cfcape mte.

Chap. 1 4;

and confome one anocher y for you depend all three on one another, and devour your (elves, and vv'hcn you fhall have con fumed the water, then you extinguifh •, for the aire cannot move, unlelie it have fome water : for the water is the mother of the aire, which geoeratcth th« aire : Moreover, the fire becomerh much too fierce [ violent and ea- gar 3 ( if the water be confumed ) and confumech the body, and then our • Region is out, and none of us can fubfift.

24. Then thus <ay the three Elements ( the fire, the aire, and the water ) to the Earth j Thou art indeed too dark, too rough, and too cold, and thou art rejefted by the Fiat : wee cannot rake thee in,thou dedroyeft our dwelling, and maked it dark and linking, and chou af- flifteft our virgin,which is our oncly delight and treafure wherein wee live. And the Earth faith j yet pray take my f Children in, they are lovely, and of good cfteemes, they afford you meate and drinke, and cherifh you that you never fuftcr want.

25. Hereupon,thus fay the three Elements ; but fo they may after- wards get a dwelling in us, and may come to be ftrong and great) and then wee mufl: depart,or be in fubjcftion to them : and therefore wee will not take them in neither, for they may come' to be as rough and cold as thou arc : yet this wee will doe : thou raayft let thy children dwell in our 5 Courts and Porches, and wee will come and be their Gueft, and eate of their ** fruit , and drinke of their drinke, elfe the water which is contained in the Element would be too little for us.

25. Now thus fay the three Elements ( fire, water, and aire, ) to the Spirit, fetch us children of the earrh, that they may dwell in our Courts, wee will eate of their ' Eflenccs, and make thee ftrong. Here the Spirit of the foule ( like a captive ) muft be obedient, and muft reach with his Etfences, and fetch them forth. And then cometh the Fiat, and faith, No : thou " mighteft ^ fo ] out-run mee : and [ the Fiat 3 created the reaching forth, and there came forth from thence, hands and all otiier effences and formes, as it is before our eyes, and the Aftronomkui \^ Afironomcr j knowech it well , yet he knoweth not the fecrefie of it, although he can expound the ' fignes according to the Conftellation and Eiciiients, which qualifie [ and mingle ] to- gether in the Eflenccs of the Spirit of the foule.

27. Andnowwhevi t!ie hands (in the will) reach after the chil- dren of the Earth ( v»h.ch |_ reaching forth j yet, is no ocher than a willin thefpiritof thcchilde ill the Mothers body) then the Fiat is there,and maketh a grcit roome in the Courts ut the three Elements, and a tough firraeincioiuie round about it, that they niay not touch the flefh ; for the flefh is afraid of the children of the earth, becaufe the earth is rhrowne away ( for its rough ftinking darknelie ) , and it trembleth Jor great le^ie : and it looketh ftili about after the beft £ meancsj ( leaft the children oi the earth fhould be too rough for it,

and

Propagation of Man.

ro Oftt'Ut.

° Vmd'mg and biohbing li{e fostlds.

P The (pirit of the earth.

Chap. 14.

and might caufc a ftinke ) that fo it might have an •" opening, and might caft away the ftink and the filth,and \_to'] it maketh out of the Court ( which Is the maw [ or ftomack] ) an outlet and Gate : and environeth the fame with its tough [ fonre 3 harfhnefle, and fo there is a Gott.

28. But becaufc the " Enemy is not yet in fubftance , but onely in " Thcftin^s, the will of the Spirit, therefore it goeth away very llowly downwards, and feekcth for the Port, where it will make an outlet and Gate, that it may ca(\ away the ftinke and tilth, from whence the Gutts are fo ve- ry long and <» crooked.

29. Now when this Conference ( which is fpirituall , between the three Elements, fire, aire, and water ) was perceived by the Spirit of the earth ( vi-^. the Effences in the Region of the Lungs ) then P it cometh at laft (when the habitation, or the Court was already built for the children of the earth jand faith to the three Elements, Where- fore will yee take the body for the Spirit ? Will you take the children ofthe earth, and feed upon them? lam their fpirit, and am pure, I can ftrengthen the Effences of the foule with my vertue and effences, and uphold them well, take mee in.

§0. And they fay, yes, wee will take thee in , for thou art a mem- ber of our fpirit, thoufhali dwell in us, and ftrengthen the Effences of our fpirit, that it may not faint •, yet wee muft alfo have the chil- dren of the earth ( for they have our quality alfo in them ) that wee may rejoyce : and the Spirit ofthe Lungs faith j Then I will live in you wholly, and rcjoyce my fdfe with you.

ThegatiofaeSyd,reall,or'jlarry spirit. tfui^lt

§ I. Thus now when the light of the Sunne ; which had difcovcred west, or pre-

and imprinted it fclfe in the fire- flafh of the Effences of the fpirit,and dominamy.

wasftiiningin the fire- flafh (as in aftrange vertue, and not in the tHotCttheEf-

Sunnes own vertue ) [ when he J feeth, that he hath gotten the 'i Re- fitces of the

gion, and that the ' Effences'of the foule ( which are the Worme or foulc are the

the Spirit ) as alfo the Elements will rejoyce in his vertue and fplen- fforme or Spi-

dour, and that the Elements have made their foure Regions [ or Do- rit that never

minions^andhabitations, for an everlafting poffeflion, andti)a;.^he dyctb.

fhould be a King, and that * they ftiould ferve at Court ( in the Spirit ^ The Sunne.

of the Effences} in the heart, and fo exceedingly love him, and re- ^TbeRLmmts.

Joyce in their fervice, and have befides brought the " children of the " The frniis of

earth, that the fpirit might prefent them (where then they will firft theEArih.

be frolick and potent, and eate anddrinkeof the * Effences of the " Or, venues.

children ofthe earth ) then y he thinketh with himfe'fe, it is good to y The Sunne.

dwell here, thou art a King, thou wilt bring ^ chy kindredfoff fpring, » The worldly

or Generation j hither, and raife them up above the Elements, and Tvifc j cr the

make thy felfe a Region £ or Dominion J, art not thou the King? Children of

T ( here the Sunne.

13^ Of the bM And Chap,i4,

( here is the Gate where the children of this world are wifer than the children of light. O Man ! Confider thy felfe ! ) And he draweth the Conl^ellacions to hinit and bringeth them into the Eflences, and fets them over the Elements, with their wonderful] and unfearchable va- rious Effences ( whofe number is infinite, ) and maketh himfclfe a Region and Kingdomeof his Generation in a ftrangeCountrey.

§2. For the Eflences of the foule are not this Kings own, he hath not generated them, nor they him •, but he hath, by luft, imprinted himfelfe alfo in its Effences , and kindled himfelfe in its fire-flafh, of purpofe to finde its virgin, and live in her j which is the amiable di- vine vertue [or power : ] becaufe the fpirit of the foule is, out of the eternall, and had the virgin, before the Fall, and therefore now the Spirit of the great world continually feeketh the virgin in the Spiric of the foule, and fuppofeth that fhee is there ftill, as before the Fall, where the Spirit of the great world appeared in Adams virgin with very great joy, and defired alfo to live in the virgin, and to be eter- nall y becaufe he felt his corruptibility, and that he was fo rough in himfelfe, therefore he would faine partake of the loving kindneffe and iweetneffe of the virgin, and live in her, that fo he might live eternal- ly, and not break [ corrupt or perifh ] againe.

33. For by the great longing of the Darknefle, after the light and vertue of God, this world hath been generated out of the Darknefle, where the holy vertue of God [ Ihone or '\ beheld it felfe in the Dark- nefle : and therefore this great defiring and longing after the divine vertue, continueth in the Spiric of the Sunne, Starres, and Elements, and in all things : All groane and pant after the divine vertue, and would faine be delivered from the vanity of the Devill ; but feeing that

J Corrupthn* cannot be, therefore all creatures muft waite till their • Diflblution, when they Qfhall ] goe into their Ether, and get a place in Paradife, yet onely in the figure and fhadow, and the Spirit ^ muft 3 be ' dif- -fblved, which here hath had fuch luft f or longing ] .

34. But now this luft [_ or longing J muft be thus> or elfe no good creature could be, and this wmrld would be a meere Hell and wrath- fiilnefle> And now feeing the virgin ftandeth in the fecond Principle,

^The fpirit of fothat the fpirit of this world cannot pofUbly reach to her, and yet

the great that the virgin doth continually behold her felfe [or appeare 3 in the

Tvorid. Spirit of this world, to [ fatisfie 3 the luft and longing in the fruit and

• The fpirit growing of every thing, therefore *" he is fo very longing, and feeketh of the great the virgincontinually : he exalteth many a creature in great skill and "Ph/rld. cunning fubtilty, and he bringeth it into the higheft degree that he

* Set mere of canjand continually fuppofeth that fo the virgin fhall againe be gene- tbU ftr'fe in rated for him •, which he faw in Adam before his fall •, which alfo cap. 12. from brought Adam to fall, in that ' he would dwell in his virgin, and with 3^ to tbt 47 his ^rcat luft fo ^ preffed Adamy that he fell a flcepe ', that is, he fet ver/i,. himfclfe

• Adams in- ward tree of TempiatioK.

*Ot,atlmgtb,

Chap. 14.^ 'Propagation of Man. ,^p

himftlfe by force in Adam Tinftore dofe to die virgin , and would faine have qualified in her, and [^ mingled J with her, and fo live eter- nally, whereby the Tinfture grew weary, and the virgin withdrew.

i$. And then Ad4m fell, and was feeble, which is called fleepe : This was the « Tree of Temptation C to try 'J whether it was poflible for Adam to li/c eternally in the virgin, and to generate the virgin a- gain out of himfelfe, and fo generate an Angelicall Kingdome.

55. But feeing ]\t could not fo be ( becaafe of the fpirit of this world ) therefore was the outward Tempution firft taken in hand by the Tree of the fruit of this world. And there Adam became *^per- fedly a man of ijiis world, and did eate and drinke of the earthly Ef- fences, and infefted, for mingled] himfelfe with the Spirit of this world, and became that C Spirits ] own, as wee now fee by wofull ex- perience, how that r Spirit J poffelfeth a childe in the mothers body in the Incarnation : for he faioweth not any where elfe to feck the virgin, but in man, where he firft of all efpied her.

3 7. Therefore he doth wreftle in many a man ( that is of a ftrong Complexion, in whom the virgin doth often behold her felfe) fo very hard, continually fuppofing he fhall get the virgin, and that fhee fhall be generated for him : and the more the foule refifteth him,and draw- eth neere to the heart of God, 8c panteth to yeeld it felfe over there- to ( where the amiable virgin not onely freely looketh upon it, but dareth even for a long time even to fit in its neaft, []vi^. in 3 the Tin- fture of the foule, ) the more ftrong and [ eagar or j defirous doth the fpirit of this world come to be.

§8. Where then the King ( "S"'?:. the light of the Sunne ) is fo very joyfnll, in the Spirit, and doth fo highly triumph, exult, and rejoyce, that he moveth all the Effences of the Starres, and bringeth them in- to their highcft degree,to generate her ; where then all Centres of the Starres flie open, and die loving virgin beholdeth her felfe in them. Where then the Effences of the foule ( in the light of the virgin ) can fee in the Centres of the Starres, what is in its f originall and * Ift the origin fource. n<dl andxptU'

3p. Ofwhich my foule knoweth foil well, and hath alfo received ffr'mgoftht its knowledge thus •, which •» the learned Mafter in the ' Hood of his fouk. degree, cannot belecve : becaufe he cannot apprehend ic, therefore ^ The great he holdech it to be impoffible, and afcribeth it to the Devill ( as the learned Men Jevoes did by the fonne of the virgin, when he in [the vertuc of J the '« the univer- virgin fhewed fignes and wrought miracles : ) which my foule regard- ties^ot taught erh not, neither efteemeth their pride, it hath enough in the Pearle : by the Holy and it hath a !onging,to fhew the thirfty [where ] the Pearle [lyeth] : Gbofi. the CTOwned Hood \ or cornered cap ] may play merrily behinde the '■ Crorpned. Curtaine of Antichrlft ■■, ^ till the Lilly grow, and then the fmell of ^ They that art the Lilly will Q caufe fome to ] throw away the Hood, {_ or Cap 3 , not bimdejhall

T 2 faith fie it.

I40

Of the Birth And

Chap.i4<

^''bit one pure holy cterndl Element.

faith the virgin ; and the thirfty Aall drinke of the water of life : and. [^ at that time j the fonne of the virgin will rule in the valley of /c- bofaphat.

40. Therefore feeing the myftery in the light of the virgin thus wonderfully meeteth us, wee will here, for the feeking minde,(which in earneft hope feekcch that it might finde the Pearle ) open yet one Gate,as the fame is opened to us in the virgin : For the minde asketh : feeing that the Sunne Starrcs and Elements were never yet in the fe- cond Principle(where the virgin generateth her felfe out of the light) therefore how could they be able to know the virgin in Adam, (o that they labour thus eagarly with longing after the virgin i

Tht Depth in the Centre.

41. Behold, thou feeking minde, that which diou fedt before thy eyes, that is not the ' Element, neither in the fire, aire, water, nor earth : neither are there foure but one onely, and that is fix and invi- fible, ^alfo imperceptible : for the fire which burneth is no Element, but t it is ] the fierce [_ fterne wrath ] which come to be fuch in the kindling of the anger, when the Devils fell out of the 'Element : the Element \s> neither hot nor cold, but it is the inclination [_ to be 2 "» God, for the heart of God is Barm [^ that is, warmth 3 and its "" afcen- tionis attraftive and alwayes finding: and then the ier/i^[thatis, the heart 3 is the holding the thing before it felfe, and not in it felfe : and then the ig [^ the laft fy liable of the German word Barm fe?rf ^^-i^, (that is, warme-hearted. ormercifull) expounded according to the Language of Nature] is the continual! difcovering of the thing, and this is altogether Etv'g [ eternall j ] and that is the ground of the in- ward Element, which maketh the anger fubftantiall, fo that it was vi- fible and palpable, which [ anger ] Lucifer with his Legions did awa- ken : and thereupon he now remaineth to be Prince in the anger [| or wrath] (in the kindled Element) as Chrift (according to this forme) calleth him a Prince of this world.

42. And the Element remaineth hidden to the anger and " fiercer neffe [ or wrath ] and ftandeth in Paradife i and the *» fierce-wrath go- eth ftill out from the Element : and therefore God hath captivated the Devils with the Element in the "fierce-wrath, and hekeepeth them [ in ] with the Element ; and the " fierce-wrath cannot Q touch The {.lemnt- or Jcomprehend *» it,like the fire and the light : for the light is neither hot nor cold, but the " fierce-wrath is hot ; and the one holdeth the other, and the one generateth the other.

45. Here obferve : Adam was created out of the Element, out of theattrafting of the heart of God, which is the will of the Father, and therein is the virgin of the divine vertuc for power J and the out- ward Regimenr(which in the kindling parted it felfe into foure parts)

would

« Grimnejfe,

chap. 1 4. Propagation ef Man'^ i ^ i

would faine have had the fame [[ virgin ~\ in it felfe i that is the fierce • neffe of the Devill would faine have 4welt in the heart of God, and have domineered over it, and have opened a Centre there, which the I fiercenefle without the light cannot doe, for every Centre was gene- rated and opened with the kindling of the light : thus the fiercenefle would faine be over tlie meekncffejand therefore hath God caufed the Sunne to come forth, fo that it hath thus opened foure Centres, t/;\. the going forth out of the Element.

44. And when the light of the Sunne appeared in the fierce [four- neffe or ]j harfhneffe, then the harflir.effe became thin and P fweet, p ?leaCant even water, and the fiercenefle in the fire-flafh was extinguiftied by the water, fo that the anger flood ftill, yet the will could not reft> but went forth in the mothier, out of the water, and moved it felfe, which is the aire 5 and that which the fierce fourenefle had •? attrafted to it, ^Coaiutated that was thruft out of the Element, in the water, as you fee that earth fwjmmeth in the water.

4$. Thus the evill childe panteth after the Mother, and would gee to be in the Mother in the Element, and yet cannot reach her j but in Adam that j^ childe] did perceive the Element j and thereupon the foure Elements have drawne Adam to them, and fuppofcd then that they had the mother •, becaufe the virgin there Ihewed her felfe in the living fpirit of Adam.

46. Hereupon now the Spirit of the Starres and Elements woq||^ continually [get] againe into the Element ', for in the Element there

is meekneffe and reft ', and in the ^ kindling thereof there is meere en- , viz. Ift the mity and contrary will, and the Devill ruleth alfo therein 5 and they fou>-e Eie- would faine bereleafedfirom that abominable and naughty Gueft, metus. and they feeke. with great anxiety after ^deliverances as P<j«/ faith j ^The diffoluti- All creatures groane together rvitb usy te be freed from vanity. on.

47. Then faith the minde : Wherefore doth God let it move fo long in the Anxiety ? alas ! when will it be that I fhall fee the virgin ? Hearken, thou noble and highly worthy Minde, it muft all enter in, [_ and ferve 1 to the glory of God, and praife God j as it is written. All tongues jhall fraije God -y let it pafle till the number, to the praife of God, be foil, according to the eternall minde.

48. Thou wilt fay, How great is that [number 3 then? Behold, tell the Starres in the Firmament, tell the Trees, the hearbs, and eve- ry [ fpile of ] Grafie, if thou canfl: •, fo great is the number that fliafll enter in, to the glory and honour of God. For in the end all Starres pafle againe into the Element,into the Mother : and there it (hall ap- peare, how much good they have brought forth here by their work- ing : for the fhadow, and the image of every [ thing or ] fubftance, fhal! appeare before God, in the Element,and ftand eternally -i in the &me thou flialt have great joy, thou flialt fee all thy workes therein j

14*

^F:gures or Parables, « 7(ote,

fff^ert tHcar" note in thy mo- tbers womb.

^J^ngdome or 'Domnwn •Or, body, ^ Or, gettera* UdofGed.

«0r, Hid-

Of the Birth And Chap. 14,'

alfo all the affliftions thoa hafl: fnffirrtdjthey fh^U be altogether chao' gedinto great joy, and fhall refrcfh thee indeed, waice but upon the I, 0 K O • the Spirit intlmareth that when the time of the Lilly is * expired, then this (hall be done.

49. Therefore it is that God keepeth it hidden fo long ( as to our fight) that the number of the glory ofhisKingdome may be great 5 but before him it is but as thetwinckling of an eye : have but pati- ence, this world will moft certainly be ditfolved, together with the fiercenelfe which muft abide in the firft Principle, therefore doe thoa beware of that.

$0. My beloved Reader , I bring In my " Types of the Eflfences of the Incarnation in the Mothers body, in a f Colloquie or] Conference of the Spirit with the Effences and Elements, '' I cannot bring it to be underftood in any eaficr way : onely you muft know, that there is no conference, but it is done moft certainly fo in the Eflences, and in die Spirit. Here you will fay to mee, thou doeft not dwell in the In- carnation, and fee it : thou didft once indeed i become man,but thou knewcft not how, nor what [ was done then] : neither canft thou goc agune into thy mothers body \_ or womb ] and fee how it came to paflTe there. Such a Do^or was I alfo : and in my own reafon I fhould be able to judge no otherwife *, if I fhould ftick ftill in my blindnefle s But thanks be to God, who hath regenerated niee, by water and the Holy Ghoft, to C be ] a living Creature, fo that I can ( in his light ) fee my great in-bred Q native ] vices, which are in my flefh.

51. Thus now I live in the fpirit of this world in my flefti, and my fleih ferveth the fpirit of this world : and my minde Q ferveth J God : my flefh is generated in this world, and hath its ^ Region Qor Govern- mentj from the Srarres and Elements, which dwell in it, and are the mafter of the QoutwardJ * life : and my mind is ^ regenerated in God> andlovethGod. And although I cannot comprehend and hold the virgin ( bccaufe my mirfde falleth into linnes ) yet the Spirit of this world fhall not alwayes hold the minde captive.

$2. For the virgin hath given mee her promife, not to leave mec in any mifery, fhee will come to help me in the fonne of the virgin : I muft but hold to him againe : and he will bring mee well enough a- gaine to her into Paradife •, I will give the venture, and goe through the thirties and thornes, as well as 1 can, till I finde my native Coun- trey againe, outof whichmyfouleiswandred, where my deareft vir- gin dwelieth, I rely upon her faithfull promife, when fhee appeared to mee , that fhee would turne all my mournings into great joy : and when 1 lay upon the mountaine towards the * North, fo that all the trees fell upon mee, and all the ftormes and winds beate upon me, and Antichrift gaped at mee with his open jawes to devour me j then flice came and comforted mee, and married her felfe to mee.

53. There-

Chap. 1 4. Propagatio» »f Man.

$3. Therefore I am buc die more cheerful], and care not for him, he ruleth C and domineereth 1 over mee no further than over the * houfe of linne, whofe Patron ne himfelfe is ** he may take that quite away, and fo I fhall come into my native Countrey : but yet he is not abfcjately Lord over it, he is buc Gods Ape : for as an Ape ( when its belly is full) imttatethall manner of tricks andprancks to make it fclfe fport, and vk'ould faine feeme to be the fineft and the nimbleft Beaft L it can ] , fo alfo doth he : « His power hangeth on the Great Tree of this vcorld, and a ftorme of winde can blow it away.

$4. Now feeing I have ftiewed the Reader, how the true Element fticketh wholly hidden in the outward kindled Q Elements 3 , for a comfort to him, that he may know what he [himfelfe ] is, and that he may not defpaire in fuch an earneft manifeftation [^ or Revelation as this is^ therefore now I will goe on with my Conference between the ElementSj Sunne and Starres, where there is a continual! wreftling and overcoming, in which the childe in the Mothers body [os: wombj is figured : and I freely give the Reader to know, that indeed the true Element lyeth hidden in the outward man, which is the chift of the Treafure [or cabinet of the precious gemme and jewellj of the foule, if i t be faithfull, and yedd it felfe up ''to God.

5 $. So now when the heart, liver, lungs,bladder, ftomack, and fpi- rit, together with the other parts {_ or members '} of the childe, are figured in the Mothers body, by the Con(tellation and Elements* tnea the Region or Regiment rifeth up, which at length figurerfi [fafhionethor formeth J all whatfoever was wanting j And nowic exceedingly concerneth us to confider of the originality of fpeech, minde, and s thoughts > wherein Man is an image and fimilitude of God, and wherein the noble knowledge of all the three Principles doth confift.

55. For every Beaft alfo flandeth in the fpringing up of the life ( formerly mentioned ) in the Mothers body } and taketh irs begin- ning, after the fame manner in the [ Dammes or ] Mothers body, and its Spirit liveth alfo in the Scarres and Elements, and they have th«r r faculty of 3 feeing from the glance of the Sunne : and in the fame [^beginning of the life 3 there is no difference between Man and Beaft. For a Beaft eateth and drinketh, fmelleth, hearech, feeth, and feeleth, as well as man : and yet they have no underftanding in chera, but onely to feed and multiply. Wee rauft goe higher, and fee what the Image of God is, which God fo dearly loved , that he fpenthis heart and fonne upon it, and gave him to ^ become Man, fo that he came to help Man againe after the Fall, and freed and redeemed him againe from the beaftiall 6irth,and brought him againe into Paradife, into the heavenly ' Region.

$7. Therefore wee muft look after the ground £ of it 3 how not

onely

»4B

d Over the

tranfitory

boufeoffiefi*

•Note. Id(' fire not to write tbetX" portion oftbu yet.

fbi.

t Or, Sffifet ,1 inwardfenfet.

h To be incar-

nttte.

'^^ngdtmeor Dotmnkn-

j^-^ of the Birth afid Chap. 1 4^

oncly a beaftiall man with beaf\iall qaalifications [[ or condition ] is figured Q or formed] but alfo a heavenly, and an Image of God,to the honour of God and [ the magnifying of] his deeds of wonder: to which end he fo very highly graduated Man > that he had an eternall fimilitude and Image of his own fubftance: for to that end, he hath manifcfted himfelfe by heaven and earth, and created fome creatures to (^ be 3 eternall, underftanding, and rationall Spirits, to live in his vercue and Glory, and fonae to [be] figures •, fo that ( when their Spi- rit goeth into the Ether and diffolveth) the Spirits which are eternall k /«.. might have their joy and recreation •* with them.

58. Therefore wee muft fearch and fee, what kinde of Image thac is, and how it taketh its beginning fo, that Man beareth an earthly Elementary, and alfo an heavenly Image. And not ondy fo, but he beareth alfo a hellilh [ Image 3 on him^ which is inclined [or pronej to all finnes and wickedneife : and all this taketh beginning together with the beginning of the life. ' $9. And further, wee muft look, where then the own will fticketh, C whereby 3 Man can in Q his 3 own power, yeeld up himfelfe how he will (^either 3 to the Kingdome of Heaven, or to the Kingdome of Hell. To this looking Glaflfe, wee will invite them that hungar and thirft after the noble knowledge* and fhew them the ground, where- by they may in their minds be freed from the errours and contentious Controverfies in the Antichriftian Kingdome. Whofocver now fhall ^Beeingofali rightly apprehend this Gate, he (hall undcrftand the'Eflenceofall beelngi orfub- Effences, and if he rightly confider it Q he fhall fo 3 learne to under- fiance of dl ^"'^ ""^^^ Mofes^ and all the Prophets, and alfo what the holy Apo- fubftamces. ^'^ ^^^^ written, and in [ or from 3 what kinde of Spirit every one hath fpoken j alfo what hath ever been, and what fhall or can be af- terwards.

The mof precious Gate in the Roote tf the Lilly*

60. Now if wee confider the three Principles, and how they arc

in their Originall, and how they generate themfelvei thus •, then wee

[ fhall 3 finde the Eflfence of a!! Efl'ences, how the one goeth out of

the other thus, and haw the one is higher graduated than the other,

how the one is eternall, and the other corrnptible, and how the one

is fairer and better than the other : alfo thus wee f.flia!!] finde, wherc-

fi In npgna- fore the one willeth [ to goe] ™ forward, and the other " backward :

fw». Alfo, [] thus wee fhall 3 finde the love and defire, and the hate [ and

^Infelfe. enmity 3 of every thing.

^1. But now wee cannot fay of the Originalneffe oftheEflence of all Eifences otherwife, than thac in the Originall there is but one onely Effence, out of which now goeth forth the Eflenceof all Effen- ces, and that one Effence is the eternall minde of God, that ftandeth

[ hidden 3

I

Cbap.i4<

Pfi^AgAtkn ^ Manl

145

t dttrt^H^,

f hidden [] in the darkaeffe, and that fame Eflence hath longed from Eternity, and had it in the will to generate the light : and 5iat long- ing is the lource [_ or eternall working propertie, J and that will is ;hc fpringing up, now the fpringing up maketh the ftirring and the mo- bility, and the mobility maketh the attrafting in the will, and the will maketh againc the longingncife.fo that the will alwayes longeth after light : and this is an eternall Band, that is without beginning and without end : for where there is a willing, there is alfo defiring, and where there is a defiring, there is alfo in the wills defiring, an attraft- ing of that which the ^ill defireth. Now the defiring is foure, hard, and cold, for it draweth to it> and holdeth it : for where there is no- thing, there the defiring can hold nothing : and therefore if the will defireth to hold any thing,the defiring muft be hard, that the will may comprehend it : and being there was nothing from eternity, therefore the will alfo could comprehend and hold nothing.

6i. Thus wee finde now that the Three, from eternity are a not beginning and indiffoluble band i vi\. » longing, willing,and deliring, • 4ttraSifif' and the one alwayes generateth the other, and if one were not, then the other alfo would not be, of which none know what it is > for it is in it fclfe nothing but a Spirit, ^ich is in it felfe in the darkneflc : and yet there it is no darkneffe, but a nothing, neither darkncffe nor light. Now then the p longing is an hunger [_ feeking ] or an infed- ingofthe defiring, and the will is a retention in the defiring : and now if the£ defiring ] muft retaine the will, then it muft be compre- henfible, and there muft not be one |_ onely 3 thing alone in the will, buctwo, now then feeing they are the two, therefore the attracting muft be the third, which draweth that £ which is ] comprehenfible, into the will. Now this being thus from eternity, therefore it is found of it relfe,that from eternity there is a fpringing and moving : for that [^ which is ] comprehended, muft fpring and be fomewhat, that the will may comprehend fomewhat : and feeing that ic is fomewhat, therefore it muft be foure and attraftive, that it [_ may 'j come to be fomewhat. And then feeing it is foure and attraftive, therefore the attrafting maketh the comprehenfibility, that fo the will [may J h4ve fomewhat to comprehend and to hold, and then it being thus com- prehenfible, therefore it is thicker [_ grofler or darker ] than the will, and it fhadoweth the will, and covereth^hat C which is attraftcd 3 and the will is in t that,and the longing maketh them both, and feeing now that the will is in that [^whfch is 3 comprehenfible,thereforc that [ which is 3 comprehenfible, is the darkneffe of the will : for it hath with its comprehenfibility inclofed the will : now the will not being ' oat of that [ which is ] comprehenfible. it longeth continually after the light, that ic might be delivered from the darkneffe, which yet it fclfe nrakech with the longing and attrading.

V 6i. From

1 jpbkb u cpm-

frebinjiifle.

^Q»ttgn§Ht.

1/^6 Of the Birth and Chap.i4i

6^, From whence now cometh the anxietyjbecaufe the wiil is fhut up in the darknelTe : and the attrafting of the will maketh the mobili- ty^ and that [ which is] moveable maketh the wills riling up out of the ' Effcntia. darkneflii Now therefore the rifing up is the tirft ^ ElTence ; for it Proceeding generateth it felfc in the attrafting, and is it felfe the attrafting. And vtrtjte* yet now the will cannot endure the attrafting neither, for it makech

that darkc with the atrrafted Effence Cueing or fubftance] which the will coniprehendech, and refifteth it, and the reiifting is the ftirring, and the ftirring makech a parting T)r breaking in that \_ which is] at- trafted, for it fevereth [it] : and this alfo the foureneffe in the attraft- ing cannot endure, and the anguifh in the will is [[thereby] the grea- ter, and the attrafting to hold the ftirring [is] alfo the greater. So when the ftirring is thus very hard knit together ,and held by the foure attrafting, then it eateth [gnawech, preffeth,or nippeth] it relfe,and becometh prickly, and ftingeth in the foure anguifh. And when the foureneffe attrafteth the more vehemently [orftronglyj toit, and then the prickle becometh fo very great in anxiety, that the will fpringeth up horribly, and fet its purpofe to flie away out of the darknefle.

^4. And here the eternall minde hath its originall,in that the will,

£ Fropenyyor '• will [ goe '\ out of that * fource , into another " fource of meekneffe,

aRivity. and from thence the eternall * fource in the anguifh, hath alfaits ori-

^Vlotfinr or g'nallj and it is the eternall Worme which generateth and eateth it

worl(tng. felfe, and in its own fiercencffe in it felfe liveth in the darknefle which

it felfe maketh : and there alfo the eternall infeftion [^ or mixture ]

hath its originall, back from which there is no further to be fearched

« Then the e» '"to, * for there is nothing deeper, or fooner, the fame alwayes ma^

ternaUf roper- l^^th it felfe from eternity, and hath no maker or creator : and it is

ty of Hell. not God, but Gods originall y fiercenelfe [ or wrath 3 an anxiety [ or

y Grim-fiirn- ^king anguilli ] , generating in it felfe, and gnawing [| eating or de-

mffc. rancing J in it, andyet confuming nothing, neither multiplying nop

leffening.

^5. Seeing then the eternall will.which is thus generated, gettcth in the anxiety, a minde after fon.ewhat elfe, that it might efcape the fourenefle \_ or fiercenelfe ~\ , and exult in the meekneffe i and yet it cannot otherwife be done than out of it felfe : therefore the minde generateth againe a will to Jive in the meekneffe : and the Originality of this will arifeth out of the lirft will, out of the anguifhed minde, out ofthcdarke foureneffe, which in the ftirring maketh a breaking wheele: where the re- comprehended will difcovereth it felfe in the breaking wheele in the great anxiety, in the eternall minde, where fomewhat [_ muft] be which ftood in the meekneffe : and this appear- ing [ or difcovcry ] in the anxious breaking wheele, is atlafhof a gr.eat fwiftneffe -, which the anguifh fharpneeh thus in the foureneffe

fo

Chap. 14* Propagation of Man.

'o that the fharpneffe of the flafh is confumlng, and that is the Sre- flafh, as it is to be feene in Nature, when one » hard lubftance ftriketh againft another j how it [ grindctli or ] fharpeneth it felfe, and gene- rateth a flalh of fire,which was not before. And the rc-comprehended minde, * comprehendeth the flafh, and difcovereth it felfe now in the fourencfle : and the flafh with its ftrong S_ or fierce ] fharpneffe con- fumcth the comprehended foureneffe, which holdeth it (w;^. the will in the minde ] captive in the darknclte \ and now it is free from the darkneffe.

66. Thus the foureneffe receivech the flafh, andgoethin the ter- four [[fhreek or crack] backwards, as it were overcome, and from the terrour \_ fhreeke or crack 3 becometh foft ; in which meekneffe the flafh difcovereth it felfe,' as in its own Mother : and from the meek- nefle it becometh fr white and cleere : and in the flafh there is great joy, that the will therein is delivered from the darkneffe.

67. Thus now the cternall minde ' uniteth it felfe in the re-com- prehended £ or re- conceived '\ will, in [or unto]J the meekneffe of the deliverance out of the darkneile of the anxiety : and the fharpneffe of the con fuming of the eternall darkneflie ftayeth in the flafh of the meeknefi'e : and the flafli ^ difcovereth it felfe in the anxious minde in many thoufand thoufands, yea> * without end and number, and in that difcovery, the will and the inclination \_ or ycelding up it felfe difco- vcr themfelves ~\ alwayes againe in a great defire to goe forth out of the darkneffe : where then in every will the flafh fl:andeth againe, to C make an 3 opening, which I call the Centrum [the Centre 3 in my Writings ail over in this Eooke.

58. Thus then the firft longing and defiring ( vi\. the fierce \_ or fterne ~\ generating in the firft will ) with the darke minde, continu- eth ^in it felfe, and [ hath^ therein the difcovering of the alwayes en- during fire-flalh in the darke minde, and the fame darke minde fland- eth eternally in anguifh, and in the flafh, in the breaking, attrading, rifing up, and defiring without intermiflion (^ to be ] over the meek- neffe, when as in the breaking, with the fire-flafh,(in the fharpneffe of the flafh ) in the Effence, the accrafting fpringeth up like a 5 centrum or T^rinci^Mm.

The gate of god the Father,

69. And thus now In the fharpneffe of the fire flafh, the light in the eternall minde fpringeth up cut of the re-comprehended will to meekncfle and light, that it might be freed from the darkneffe •, and fo this freedomc from the darkneffe is a meekneffe and ^ fatisfadion of the minde, in that it is free from the anxiety, and (tandeth in the fharpneffe of the fire-flafh, which breakech the foure darkneffe, and maketh it cleere and light in its [firfl glimp^s fhining or] appearing.

V 2 70. And

H7

* A fi'iHt Ani vctb..

* Of, bright.

^ Appropria.' tethy or »«- cimeth.

^Spirffteth.

• Infinitely.

^ Oty for yor bC' fore It felfe.

8 Centre or Prmcipie,

^H'tU'dt'otg.

148

1 The appearing trfiafi.

Of the Birth And

Chdp.i4»

\ Habitatun. ' Habitatm.

into,

; Infinitely,

70. And in this Q fhinlng or ^ appearing of the fharpneffc, ftand- eth the All mightincffe [] or Omnipotdicy ] ; for' itbreakethihc darkneife in it felfe,and maketh the ^oy and great meeknefle>like that, when a man is come out of an angoifhing [or fcorching ~\ fire to fit in ii temperate place of refrefhment sand dius thetkfliin it felfe isfo fierce and fudden, yea fiercer and fuddener than a thought, and out of the darknefle in it felfe ( in its kindling ) feeth into the light *, and then it is fo very much terrified, that it lets its power (which it had in the fire ) to finke downe : and this tcrrour \_ or fkreek or crack 3 is made in the HiarpnelTe of the flafh : and this now is the terrour [] ikreeke or crack 3 of great joy : and there the re-comprehended willdefireth the crack of joy in the meeknefle : and the defiring is the attrading of the joyjand the attrafting is the infefting \ox mingling! in the will : and that [which is] attrafted maketh the will fwdl [ or be impregnated \ , for it is tiierein, and the will holdeth it [ faft 3 •

71. Now here is nothing which the will with the fharpneffe or ef- fcnce coald draw to it, but the meekneffe, the deliverance from the darkncffe : this is the defireof the willing, and therein then ftandeth the pleafant ioy,which the will draweth to it felfe : and the attrafting }nthewill,dwelkth [orimpregnatethl the will, that it becometh full.

72. And thus the comprehended will is fwelled [or impregnated] by the joy in the meekneffe, which it dcfireth ( without interraiffion) to generate out of it felfe i for its own joy againe,and for its fwcct tan C or relifh ] in the joy : And the fame will to generate, comprrfiend- eth the meekneffe in the joy ( which ffandeth in die fwelled f or im- pregnated 3 will ) and it bringeth the Effences (or the attrafting ) of thewilling, againeoutof the will, before the will: for the defiring drawetfi forth the fwelling [ or impregnation ] out of the f>»'ellcd [ or impregnated 3 will, before the will : and that [ which is 3 drawne forth is the pleafant vertue, ^ joy, and meekneffe. And this now is the defiring of the erernall will ( and no more ) but to eate and to draw againe this vertue into it, and to be fatiated therewith, and C it can ] defire nothing higher or more ' refre(hing:for therein is the perfect- on t or fulnelTe ] of the higheft ' joy and meekneffe.

73 . And fo in this vertue (which is in God the Father,as is before- mentioned ) ftandeth the Omnifcience [ or all knowledge 3 of what is in the Originalitie in the Eternity j where the flafh then p^ difco- vereth it felfe in many thoufand thoufands " without number : for this vertue of joy in the [ refreffiment or \ habitation, is proceeded from the fharpneffe ofthc flafh, and ( in the fharpneflc ofthe All-mightir neffe over the Darkneffe ) feeth C or looketh ] againe in the eternal] fharpneffe into the dark minde : and that minde inclineth it felfe to •he vertue, and defireth the vertue, and the vertue gocth not back a-

gainc

Cbap.1 4* Pri^pagation cf Man.

gaioe in the darkneffe, bat •> bchoHcthit felfc therein, from uhence ^ it is 3. tJiat rhe ercrnall minde is continaally longing [ panting or lufting 'J after the vertoe Q or power 1 : and the vertue is the Iharp- neffe, and the Iharpncfic is the attrafting j This is called the P Eter- nal! Fiat which there aeateth and corporifeth, what the etcrnall wiU in the AJlmighty meekncfe (which there is the might and the break- ing [ or deftroyer ] of the darkncfle, and the building of the Princi- ple,) and what the will in the eternall [ skill or ^ knowledge difcove- reth, and in it fclfe conceiveth [ apprchendcth or purpofeth ] to doe : and whatfoever giveth it felfe up to the meekneffe, that will the will create by thefharpe Fiat which is the etemall Eflfence. And this now is the will of God, whatfoever inclineth it felfe to him, and defireth him, that fame he will create in the meekneflc : even all whatfoever ( out of the many thonfand thoufands,out of the infinitencffe ) inclin- eth it felfe in ^ its vertoe to him.

74. Now thus the infinicenefle hath the poflibility ( while it is yet m the firft Eflence ^ or fubftance ] that it can ' incline it felfe to him, but here you muft not underftand it any more concerning the whole •, for God oncly is the whole j^ totum unh/crfak^ the great deepe all o- ver : but this |^ which is '] in the infinitcnefle, is divided : and it is in the appearing [ flafh or fparkling '} of the plurality [] or multiplicity], where the whole,in and through himfelfe in the eternall impregnated darkneffe, f fparklcth or] difcovereth it felfe m mfinitumy |_ or infi- iMfely ~\ : this difcovery [_ or 'thefe fparklings 3 ftand altogether in the originality of the fire flafh, and may againe, in the impregnated darknefle (t;;\. in the * cold fourenelfe, and in the flafh of the fife ) difcover \_ flafh or fparkle ~\ and " give up themfelves ; or againe con- ceive a will out of the darkneffe , to goeout of the anxiety of the minde ( through the Iharpneflfe in the flafh } " in the mceknefle, to God.

7 5 . For the fharpneffe in the flafh is alwaies the Centrum [ or cen- fr«] to the Regeneration in the fecond Principle •, to which now the Worme in rhe fparke inclineth \_ or unitcth ] to generate it felfe pn], ^etheritbein the eternall cold out of the fharp effence through the flafh in thefierceneffe [ or f^eroneffe 3 of rhe fire, or out of the ftiarpneffe in the Regeneration of the meekneffe to God j therein it ffandeth, and there is no ? recovery {_ back from thence J . For. the meekncfle goeth not back againe into the darke fierce and cold Ef- fence, in the firft attrading ( which from Eternity is before the re- comprehended {_ or re-conceived ] will : ) but it Cometh to help that C darknefle], and enlighteneth whatfoever cometh to- it out of the ftrong might of God, and this Ibeth in the vertue, and in the light, •ternity with God. j6. And the deepe of the darkneffe is as great as the habitation of

the.

H9

^^stksitm> ^tb in the vfater, PN«te.

' Or, b»,

'Enter into rt' fgnatkn.

kir, tbefe hi fi-

nki (par/^s. * Or^bittemej'} ofthefrOj% "Or, HTj'us thmfdves, *ln truer!' fignation*

OVtrecAl/Sffg,.

J 50 Of the Birth and Chap.14';

the light : and they ftand not one diftant from the other,but together in one another, and neither of them hath beginning or end : there is no limit or place, but the Iharp regeneration is the nurlt [ftroake, bounds ] or limitation between thefc two Principles.

77. Neither of them is above or beneath, onely the Regeneration out of the darkneffe in the meekneffe , is faid to be above : and there , ^;- A. ^^y, isfuch a C barre or 3 * firmament between rhcm, that neither of them (/«//(.. ' * both doch comprehend the one the other •, for the \_ barre or ] marke * * of limitation is a whole Birth or Principle, and a firme Centre, fo that

none of them both can goe into the other, but [onely] the ftiarp fire- flafh, the ftrong might of God, that ftandeth in the midft in the Cen- tre of the Regeneration, and that onely looketh into the Worme of the darkneffe : and with its terrour in the darkneffe, maketh the etcr- nall anguifhing fource, the riling up in the fire, which yet can reach nothing but onely the anguifh, and In the anguifh, the fierce [fternej flalK t and fo now whatfoever becometh corporifed there in the flerne * I« YtftintUi' C ^^'■^ °'^ ftrong ] minde, in the fparkling \ or fliining J of the infi- • niteneffe, and doth not put its will (in the corporifing) ' forward,

into the Centre of the Regeneration, in the meekneffe of God, that remaineth in the darke minde, in the fire flafh.

78. And fo that creature hath no other will in it fclfe, neither can it ever make any other will from any thing : for there is no more in it, bat [a will 3 to fly up in its own unregenerated might above the Centre, and co rule [or domineered in the might of the fire, over the. meeknefie of God, and yet It cannot reach it. . ,

7p. And here is the Originall [ caufe "] that the Creature of the darkneffe, willeth to be above the Deity, as the Devill did : andhere is the originall of felfe-Pride i for fuch as the ^ fource in the creature is, fuch alfo is the Creature. For the Creature is [ proceeded ] one *> OTj fountain, of the Effence •■, and on the other fide, the '' fource ( I'i^.its Worme ) is [ proceeded '} out of the ecernall will of the darke minde.

80. And this will is not the will of God, nor it is not God nci- c » h rj ^^^^* ^^^ ^^^ ' re-conceived will "^ to meekneffe in the minde, is Gods Re-purpojea. j-^gguerared will j which ftandeth there in the Centre of the Birth ip inrejignati' ^^ fharpneffe of the breaking [ordeftroying jof the darkneffe, ^^' .. , and in the pleafant * loving kindneffe of the fulneffe of the joy and ' Or jH^eli-ao' fprjnging up of the light in the re- impregnating of the will , and to ^S" generate the vertue of the etcrnall Oninifcieace and Wifdome in the

love, that is God ; and the proceed from him, is his willing [ or defi- ling J which *the effence ( i/i^. the fharp Fiat ) createth : and God dwelleth in the fecond Principle) which is eternally generated out of the eternall Centre out of the Eternall will, [ and this ] is the King- dome of God without number and end, as it further followeth.

The

Chap. 1 4* Profagan'oftif Man. 151

The Gate of the Sonne of God^ the ^Ua- fant Lilly in the fVondsrs*

81. Therefore as the will doch thus impregnate itfelfc from eter- nity, fo alfo it hath an eternall willing \_ or defiring J to ^ bring forth f Gtntrne, the childe with which it is big {^impregnated or conceived^ : and that eternall will to f bring forth, doch bring forth eternally, the childe which the will is conceived withall ; and this childe is the erernall vcrtue f or power 3 of meekneffe, which the will conceiveth againe in it felfe, and expreffeth [ or fpeaketh forth ] the Deepch of the Deity, with the eternall wonders of the wifdome of God.

82- For the will [ is it ]J that cxprelVeth : and the childe of the [eternall 3 vertue, aa J eternall meeknefle, is the word which the will fpeaketh : and the going forth out of the fpoken word, is the Spirit, which in the (harp might of God in the Centre of the Regeneration, out of the eternall minde, out of the anx'cty in the fire flafh in the fharpneffe of the {_ deftroying or J breaking of the darkncfle , and 5 breaking forth of the light in the meekneffe,out of the eternall will, % Ope)(mg 9r from eternity gocth forth out of the word of God, with the fharp Fiat mjhatt'mg, of the grea:m!ghcofGod : and it is theHoly Ghoft Qor Spirit] of God, which is in the vertue [or power 3 of the Father, and goeth eternally forth from the Father through the Word, out of the mouth of God.

The gate of gods fVonders in the Rofe of the Lilly,

8 3 . Now Reafon askcth ; Whither goeth the Holy Ghoft, when he goeth forth out of the Father and Sonne, through the Word of God ? Behold thou fick/f<^fl», here the Gate of Heaven ftandechopen, and very well to be underftood, by thofe that will[or have a minde to it]]. For the Bride faith come^ and rvhQfoever ihirfietb let him come^ and whofoever co|peth, drinkech of the fountainc of the knowledge of the Eternall Lifelh the fmell and vertue of the Lilly of God in Paradife.

84. As is mentioned above, fo the Ground of th»e holy Trinity is ia one onely divine and undivided Eflence {_ being, or fubftance,] God, the Father, Sonne, and Holy Ghoft : from Eternity arifing from no- thing, alwaycs generated from and out of it felfe from Eternity •, not beginning nor ending •, but dwelling in it feife : comprehended by nothing, having nei cher beginning nor end , fubjeft co no locality, nor limit [ number 3 nor place : it hath no place of its reft : But the Dcepe is greater than wee [ can perceive or ] thinke, and yet it is no Deepe. But it is the unfearchable Eiernicy : and if any here will think [ to finde ] an end or limit, they will be confounded [or diftur- bcd] by the Deity, for there is none : it is the end of Nature ; and

whofoever

Ill

' Or, further.

Of the Birth dnd

Chap*l4;

^miteth»

^ Hevercth, 'Or, Goeli fruit.

whofo€Ver Cgoeth about to] thinke [or dive with his thoughts 3 •» deeper, doth like Lucifer, who in f^high mindedneffe or J Pride, would flie out above the Deity, and yet there was no place , but he went on himfelfe, into the fiery fierceneffe, and fo he perifiicd Q wi- thered or became dry asj to the fountaine of the Kingdome of God.

85. Now fee the Lilly, thou noble minde full of anguifti and af- fli^ions of this world i behold the holy Trinity hath an cternall will in it felfe, and the will is the dcfirmg, and the dcfiring is the eternall * Effences, wherein then ftandeth the fharpneffe ( ri^.the Fiat ) whidi goeth forth out of the heart, and out of the mouth of God by the Ho- ly Ghoft [ or Spirit ~\ of God : and the will C thai is 3 gone forth out of the Spirit, [ that 3 is the divine vertue, which conceiveth [or com- prehendeth 3 the will, and holdcrh it, and the Fiat createth it [ v't\. that vertue ] fo that in it, as in God himfelfe, all Efleoces are, and

[ fo that 3 the bloflbmc of the light in it may fpring up \_ and blof- fome 3 out of the heart of God s and yet this is not God, but [ it is 3 the chaft virgin of the eternall wifdome and underftanding, of which I trcate often in ihis Booke.

86. Now the virgin is [prefent] before God, and'inclineth her felfc to the Spirit from which the vertue proceedeth,out of which fhec (t;i^. the chaft virgin^ is: this is now Gods companion to the ho- nour and joy of G(xl : the fame [appeareth]f or difcorereth her rclfe3 in the eternall wonders of God : in the difcovery, fhee becomech longing after the wonders in the eternall wifdome, which yet is her felfe, and thus fhee longeth in her fclfe , and her longing is the eter- nall Effences, which attraft the holy vertue to her, and the Fiat crea- teth them, fo that they ftand in \_ or become 3 a fubftance : and fhee is a virgin, and never gcncrateth anything, neither takerh any thing into her : her inclination ftandeth in the Holy Ghoft.vho goeth forth from God, and attrafteth nothing to him, but ^ moveth before God, and is the • bloffome T or branch 3 ofthe growth.

89. And fo the virgin hath no will to conceive [ ofjjc impregna- ted with 3 any thing : her will is [ onely 3 to open trie wonders of God : and therefore fhee is in the will in the wonders, to difcover t or make] the wonders £ appeare 3 in the erernail Effences j and that virgin-like will createth the foure fiat , in the Efiences, fo that it is \ become 3 a fubftance, and ftandeth eternally before Gcd, where- in the eternall wonders of the virgin of the wifdome of God are re- vealed.

88. And this fubftance is the eterna!! Element, wherein all Effen- ces in the divine vertue ftand open, and are vifible : and wherein the fairc and chaft virgin of the divine wifdome alwayes difcovererh her felfc according to the number of the infiniteneffe, our of the many thoufand thoufands without end and number : and in this difcovering

there

^53

Cbap.l5« 'JPr(f^Aii6» cf Man,

'here goc forth oat of th« etenwll Element, colours, arts, aNJ ver- eocs, and the *" fprouts of the Lilly of God i at which the Deify con- •" FYulti. tinually rcjoycech it felfe ia the virgin of the wifdome : and that joy - foeth forth out of the eteraall Etfcaccs j and is called Paradife,ijfi re- gard of the iharpnetfe of the generating f or bringii^ forth J of the picafant fruit of the Lilly t *" infifutam or'J infinitely : where then the Efleoces of the Lilly fpringing up in wonders, ia many thoufand thoa- iands without number, of which you have a fimiiitude is the [ fpriHg- iag or J bloflbming earth.

89. Beloved Mindc, behold, coifidcr this, thh wow is ©6d aid his heavenly Kiagdome, even the etemall Element and Paradire> aad it liandech thus in the etemall originall from eternity to eternity : Now what joy, delight,and pleafantneSe is therein, I have no Pen that can defcribe it, neither can 1 expreffe it : for the earthly tongue is too much infufficient to doe it ; [ all that men an fay of it ] is like drofte compared with Gold, and much more inferioar : yea although the virgin " bringcth it into the minde, yet all is too dark and too cold in the whole man, fo that he cansot expreffe fo much as one fpark [ ot glimps 3 thereof fufficiently: wee will deferre it, till (^ wee come j into the bofome of the virgin : wee have here onely given a (hort hint of it, that the Author of this Book nay b« undcrfkood : for wee are but a very little drop out of the fountaine of the wifdome of God ; and wee fpeake as a little fparkle [ or glimps ] 5 but [ high ] enough for our earthly [_ underftanding ] and "for our weake knowledge her« upon earth : for in this life we have no need of any higher knowlcd^ of the etemall fubftance (^ being or cflerce 3 : ifwee doe but barely aid oakedly fpeake of wlat hath been from eternity, it is enough.

ftktinmuif.

" Or,m rej^cM.

C M A P. XV.

Of the a knowledge ff the Eternity in the car-

' ruftibility of the Effence of all Ejf'ences.

Now if the"

ifwee confider of the Etemall will of God |3 and 1 of. : '' ElTence of all Efiences i then wee findc in the Origi- Balneffe but one \ onely beeing, fubftance, or '\ ElTence, as is mentioned above : out of this [onely 3 Effence isgcneraced from Eternity the other [ beeing, fubftance, or ] Eifence ( vi'k^- the divine Q Eflence ] ) and wee finde that both the [ beeings, fubftances or ] Eflences ftand in Divine Omnipotence, but not in one ' fource, nei- ther doe they mix together,nor can either of them both be [dcftroy- ed, diflfolved, corrupted, or ] broken.

X a. But

»0r, Under-

fiofidkrg.

bemgs^or fub- fimce of all fub^anccs.

' Or, tporiiirg

114' Of the knovpUdge of the Eternity. Chap.iy*

2. But ycc they have two forts of inclinations \_ or defines, '] each in it felfe for its own. Yet bepaufe the divine (^ beeing or ] Effenc« from Eternity is generated out of it felfe, therefore it is inclined to helpe the wcike, and is rightly called Barmherf^igl^cu [^ Mercifiil- nelle ] . *Or Sbone. ?• And now feeing the virgin of the eternall wifdome hath^dif-

covered her felfe in the Eternall Original), and in the eternall minde * Ebeit'BUdes. in the fharpe Elfence of the breaking of the darkneffe in the fire flafh, \_ hach found 3 the depth of the [_ « very ] Image of God (and that the fimilitude of God is therein the Eternall Originall ) , therefore fliee hath longed after the fimilitude, and that longing makes the attrad- ^Ot^prefcnted hg'm the yv\\\, and the will ftood Q ^righc 3 againft the fimilitude : before. and the Fiat in the attrafting of the willinjg, created the will in the

fimilitude ; out of which came the Angels altogether. But now the Eternall Efl'ences were in the fimilitude, and the wifdome difcovered Q or manifefted '] her felfe in the Effences in many thoufand thou- fands, that the eternall wonders might be revealed (^ or made mani- feft '} : and thereupon there went forth ( according to every efience, as out of a fountaine ) many thoufand thoufands. 4. And from thence came the Names of the Thrones andPrinci- %Q!-t fountain^ palities, as according to the Efiences ofthefirft and great 8 fource, which in the difcovering of the Eternall wifdome of God goeth forth againe into many thoufand thoufands ( yet there is a certaine number [ of them 3 and in the Centre of God none : [] or no number but in- finicenefie J : and thus out of the fountaine of every Effence are gone ** Or, Throw- fonh, fitft the *» Thrones, and in the Throne many thoufand tnou- *A»gdS' fands.

5. Thefe the Fiat created to a fimilitude and Image of God : and overfhaddowed the fame in the Fiat with the overflowing vertue of * Or, prcfented God : and the will of God ' fet i t felfe [_ right 3 againft the Image and it felfe before, fimilitude, and they now which received the will, they became An- gels ( for ihey fet their imagination, in the will, in the heart of God, and they did eace of the J^er bum Domini [ of the Word of the Lord3 ) but they that fet their Imagination in the darke minde, as Lucifer [[ did that he might] flie out above the Deity and meekneffe in the might of the fire in the flafc.in the Iharpe might of God, and be Lord alone,they became Devils : and they have that name from their being thruft [or driven 3 out of the light •, for they were in the light when the Fiat created them, for the Fiat which created them ftood in the light. <5. Thus the Dcvill is the fault, and guilty of his own fall, for he *Oi*j Grim- fuffered himfclfe to be moved by the Matrix of the ^ fternneffeCfiercc- mfflu refie, fourenelTe, or wrath 3 whereas he yet had his own will to take

, hold of Light or Darkneffe : And Lucifer was a Throne (that is, a

' foijrce-

chap. 15. Of the knowledge of the 'EterrJty, H 5

'foiircer or founta«ne]ofa great effence) from v^hence went forth » A fountain^ all his (ervants [ or MInifters 3 , andT they ] did like him : asid fo -tvlth a g^eat they were thruft back into the daiknefle, for the light of God goeth mviy vmcs^ not into the [ grimnefle, wrath, or ] fiercenefle. or at a ftock

7. And there the Fiat (which created the fierce [wrathful I or grim] with rrnn Devils, in hope that they would of Devills become Angels, who fet braxchst/ their imaginatioa therein, that thereby they mighc domineere over God and the Kingdome of Heaven ) was infeaed in the figuring of the fimilitudes : and fo inftantly kindled the Element in the fimilicude .( f i^. in the out-Birth [ or procreation ] ) in the fpeculating [ or be- holding^ , fo that the Effencc hath generated to the higheft Eflences, from whence goe forth the foure Elements of this world, of the third Principle : and the fharp Fiat of God ( which ftood in the Out- Birth [^ or procreation]) hath created the out- Birth, out of which the eartk and ftones are proceeded.

8. For when the Fiat kindled the Element in the Out-birth, then the kindled Materia [ or matter J became palpable [ or comprehen- fiblc ] this was not now fit for Paradife, but it was ex created : [^ or made external! ] : yet that the Element with its out-Birth might no more generate thus , therefore God created the Heaven out of the

■» Element, and [ caufed or ] fuffered out of the Element, ( which is m xhe »ne pure

the heavenly Lfw^/« ) the third Principle to fpring up-, where the Elcmmt,

Spirit of God againe difcovered Q or revealed 3 it felfe in the virgin,

■z/i^. in the Ecernall Wifdome : and found out, in the out-Birth, n

the corruptible fubftance, the fimilitudc againe : and the difcovering

ftood in the fharp attradion of the Fiat, and the Fiat created it fo

that it became Eflentiall Qorfubftantiall] ', and the fame are the

Starres, ameere^«/»Mc^»rw, an extraftoftheFiat's, out of the

Limbus of God, wherein the hidden Element ftandeth.

9. But that the fharp and fcvere Effence, with the attraftion mighc ceafe, therefore God generated a fimiiitude according to the fountain ofthe heart of God {vi'K^. theSunne) and herewith fprungupthe third Principle of this world, and that (f i^.the Sunne ] put all things

into meekneffe and » well-fare. " Wea-daing^tr

10. Seeing then that the Erernall Wifdome of God (»/\. in the k^ndmfe. chaft virgin of the divine vertue ) had difcovered it felfe in the Prin- ciple of this world ( in which place the great Prince Lucifer ftood in the Heaven in the fecond Priaciple ) therefore the fame difcovering was eternall, and God defired to fhed forth the fimiiitude out ofthe Effences, which the Fiat created according to the kinde of every Ef- fence, that they fhould (after the breaking i_ or diffolution] ofthe outward fubftance) be a figure and Image in Paradife, and a fhadow of this fubftance.

ti. And that there ftiould goc nothing invaine oucof thefub-

X 2 fiance

15*

^The ttirnaU 0ne Ekmint. rOr,af.

^rhe T»9rd

tbatprtceed- ttbouttftbe mcutb ofGod.^ f-The divint

Of the knowledge of the Etermty, Chap. 1 5.

ftanc€S of God, therefore God created Beafl:s, fowles, fifties, wormcs, trees and hearbs out of all EfTcnces : and befides ^created ] alfo figu- red Spirits out of the ^umta Efftntk^ m the Elements^ that fo, after the fulfilling of the Time ( yhcn the out Birth [ (hall .] goe into the Ether) they fhonld-appeare before him, and' that his cternall Wif- donie in his works of wonder might be knowne.

12. But feeing it was his will alfo in this Throne, in the eternal! Element, to have creatures, that fhould beinftcadof the fallen De- vils, and poffeffe the place [ofthem'Jin the Hearen in ParadQfcj therefore he created Man oat of the " Element.

13. And as this place was now twofold, and Pwith thcetemall Originality threefold, ( t'/X-f. having 1 the firft Principle in the great anxiety, and the fecond Principle in the diviqe habitation in Paradife, and then the third Principle in the light of ihe Sunne, in the quality of the Starr es and Elements ) fo muft man alfo be created out of all three, if he muft be an Angel in this place, and receive all knowledge and underftanding, whereby he might have eternall joy alf« with [or in ] the figures and Images which ftand not in the Eternall Spirit, but in the eternall figure, as all things in this world arc [ or doe ] .

14. And there God manifeftethhimfelfe according to his cternall Will, in his eternall Wifdome of the noble virgin, in the Element, whieh in Paradife ftandeth in the fharpneffe of the divincvertue \_ or power ] : and the Fiat created Man out of the Element in Paradife, for it atcraded to it out of the Quintcflfence of thcSunne,Surres,and Elements in Paradife in the Element of the Originality, from whence the foure Elements proceed : and created Man to the Image of God ( that is, to the fimilitude of God ) and breathed into him into the E- lement of the body ( which yet was nothing elfe but Paradificall ver- toe ) the Spirit of the Eternall Eflcnces out of the Eternall Origina- lity ■■, and there Man became a living foule^ and an Image of God in Paradife.

15' And the Wiftiomeof God, the pleafant virgin dididifco?er herfelfeinhim, and with the difcovering opened Adams Qtuittyin 1^ or to 3 many thoufand thoufands, which fhould proceed out of this fountaine of this Image : and the noble virgin of the wifdome and rcrtue f or power J of God, was efjpoufed [or contraftedj to him,that lie fhouid be modeft and wholly chaft to his virgin, and iet nockfire in the firft, nor in the third Principle, to qualifie [ mix with ^ or live therein, but his inclination or longing muft be to get into the heart of God, andtoeate of the *ycrbum utmni ^of the Word of the Lord ] in all the fruits of this world.

I (5. For the fruits were alfo good, and riieir inclination [[ or that which made thenrto be defired J proceeded out of the inward Ele- ment, out of the * Paradife : bow A^ could eate ©f every friut in

the

Gbap.i 5. Of the knowledge of the Eternity,

the mouth, but not * in the corruptibility, that muft not be, for his body muft fubfift eternally, and continue in Paradife, and generate achaft virgtnoutof himfelfe, like himfelfe, without rending of his body : for this could be, being his body was [proceeded^ out of the heavenly Element, out of the vertue of God.

17. But when the chaft virgin found her felfe thus in AeLuamth great wifdomc, meekncffe, and humility, then the outward Elements became lulling after the eternall, that they might ^ raife themfelves up in the chaft virgin, and * qualifie in her j feeing that Adam was ex- traftedoutofthem,!^^/^. the foure Elements] out of the ^uinta Ejftatia, therefore they defired their own, and would qualifie therein, which yet God did forbid to Adaait [ faying J that he ftiould not eate of the knowledge of good and evill, but live in {jheJi oncLonely Eie- meot ] , and be contented with Paradife.

18. But the Spirit of the great world overcame Ac/afftt and put ic fclfe in with force, w ^ulntam Ejfeatiamy [_ into the Quinteffence J ^ which there, is the lift tor me, theextrad out of the fou^ Elements andStarres: ) and there muft God create a Woman (^ or wife] for Adam out of his Eflences, if he muft be to till the Kingdome, accord- ing to the appearing [[ difcovering, fhining, or fparkling J of the no- ble virgin [^wich many thoufand thoufands ] and build Q or propa- gate] the fame. And thus Man became earthly, and the virgin de- parted from him in Paradife ', and there (hce warnedQcalled and told] him that he Ihould lay otf the earthlinefle,and then ftiee would be his Bride and loving Spoufe. And now it cannot be otherwife in this world with Man, he muft be 7 generated in the vertue of the outward Conftellation and Elements, and live therein till the earthlinelTe fall away.

ip. And thus he is in this life threefold, and the threefold Spirit hangeth on him, and he is generated therein, neitlier can he be rid of it, except he C corrupt or ] breake to pieces : yet he can be rid of ParadifCjwhenfoever his Spirit imagineth in the fierceneffe[^or wrath] and falflioodj and giveth up himfelfe thereto, that fo he might be a- bove meeknefle and righteoufncfie in himfelfe, as a Lord like Luciftr [[ and jjivc in pride [ and ftatelinelTe ] j and then Paradife ^ falleth [^ away ] , and is Ihut up : and he loofeth the firft Image which ftand- eth in the hidden Element in Paradife.

20. For the Adamicall "however (according to tlie inward Ele- ■lent which ftandeth open in the minde ) can live in Paradife : If he ftrive againft evill, and wholly with all his ftrength give himfelfe up to the heart of God, then the virgin dwelieth with him, ( in the inward Element in Paradife, ) and enlighteneth his minde , fo that he can tame the Adamicall Body.

21. For thefc ^ three Births arc [ inbred or j generated together

with

t Or,«» the fia- miu\ or mdT»i where the mtac

ruft dung.

mamfeji, * Or,«w-r rviib her, orivorli tuber,.

7 Bcgdtuayeon- ceivedy bornCy nottrijhdy and prefervid.

» Ceafcthy va- n^etby or dif- appearith. * TOougb he I'h veth in the four Elements. '>Or, Thef: three ^roper- tkSydartiacjJiy Ugh: J and the- [ourhitmims^.

1 1 8 P/ ^^^ knowledge of the Eternity^ Chap, f y ,

with every one in the Moihers [ womb or ] body, and none ought to fay, [ am not elefted % for it Is a lye,.C and he ] belyerh the Element ( wherein Man alfo liveth ) and befides [ he "] belyeth the virgin of wifdome, which God gitcth to every one which fecketh her with ear- • neftnelfe and humility : fo [ likewife ] the pcffibility of fecking is al- fo in every one, and it is inbred [ or generated ] in him with the all poflible hidden Element [ to which all things are poffible J and there is no other c2ufe of perdition in Man, than [was in or ] with Lucifer, whole will ftood free^ he muft either reach into God in humility,cha- ftity> and meeknefl'e, or into thedarkeminde, in thechmingup of- c j),t fierce- malice and fiercenefle[or grimnefie] which yet (.' in its flowing forth) neffe in its defireth not to lift it felfe up above God, but it inclincth it felfc onely tpor'(irigyvould above the meeknefle, in the fire flafh, in the fterne [ or fierce ] Re- nut lift it fclfe generation ; But the Devils would ( as creatures ) be above all, and above God. be Lords wholly [ of themfelves ] and ^ fo it is alfo with Man here. ^Note t the 22. The pride of Nature indeed inclinethone man moreftrongly eviU of Nature than another, but it forceth [ or compelleth ] none that they muft be » not in fault J proud : and if there be a force [ or ftrong compulfion upon any ] hut the crea- then it is when Man willingly for tempcrall honour and pleafure fake ture is in fault 'ets the Deviil into his etcrnall Eflences j and then he [ the Devil) ] andgmlty, feeth prefcntly how that Man is inclined [or led] by the Spirit of this world, and in that way tempreth him accordingly : if Man let him but in, he is then a Gueft very hardly to be driven out againe ; yet it is ve- ry pofiible, if that man intirely and fincetely purpofe to turne, and to live according to the will of God, then the virgin is alwayes ready [be- forehand ] in the way to helpe him.

23. Itgocth very hard, when the [Graineof] Muftard-feed is fowne ( for the Devill oppofeth ftrongly ) but whofoever perfevereth, findeth by experience what is written in this Booke : and although he cannot be rid of the untowardneffe of the incitements of the foure

e In the pun Elements , yet nevertheleffe the noble feed in the ^Lmbm of God

eternaU one continueth with him, which feed fpringeth and groweth, and at laft

Element. becomech a Tree, which the Devill ftvoureth [ or relifheth ] not,

but he gocth about theTree like a fawTiing curre which pilfeth againfl:

the Tree 3 and then by his fervants he cafteth all mifhaps upon him :

and by his crue [ of followers and confederates ] he thrufteth many

i Qf^f f,f fjjj^ out of *his houfe, that he may doe him no more difpleafure : But ir

earthly rotten g^eth well with him [that feareth God] and he cometh into the land

Tabernacle. of the living.

24. Therefore wee fay now, ( according to onr h'gh knowledge) that the fource [ or adive defire] of all thethree Principles doth im-

& Or in* print it felfe together 8 with the childes incarnation \_ or becoming

* Man ] in the mothers body. For after that Man is figured [ or flia-

pcd 3 from the Starres and Elements, by the Fiat, fo that the Ele- ments

chap. I y . Of the knoi»ledge of the Eternity ^ I j p

ments have taken poffefiion of their Regions, [Kingdomes, or Domi- nions ] ( z/;^. the heart, iiver, lungs, bladder, and fromack , wherein they have their Regions)then muft the'' Artificer in his rwofold forme h Or wdrh' rife up out of all Elfences : for there ftandeth now the Image of God, ptjfiey. *u^ «nd the Image of this world, and alfo is the Image of the Devil) : now pi^ ^ there muft be wrcftling and overcoming , and there is need of the Treader upon the Serpent, even in the Mochers \_ womb or '\ body.

25. Therefore y^ Fathers and Mothers be honeft and live in the feare of God, that the Treader upon the Serpent may alfo be in your fruit. For Chrifk faith , A goodTreectmttot brrngftrth ivili fruit, and an evil/ Tree cannot brixg fori b good fruit : And although this indeed is meant of the minde that is ' brought up : which hath its own under- ' Ot> co?^tb ftanding [ or meaning 3 thus, that no falfe niinde bringeth forth eood ^'^ ^^ of it fruit, nor no good niinde evill fruit, yet it is effeftually neceffary for f^lfi- the children f that the Parents be honeH: and vertuous J becaufe the childe is generated from the Elfences of the Parents.

2(5. And though it be cleere that the Starres in the outward Birth C Geniture or operation 3 doe alter the Elfences in every one ac- cording to their ** fource i_ quality, influence, or property j , yet the ^ Operation, Element is ftill there, and they cannot alter that with their power, except man himfelfe doe it, they have onely the outward Region ; and befide, the Devill dare noc ' Image (' or imprint J hirafelfe.before ' Or, eive bim" theTimeof theunderftanding, when Man can incline himfelfe to the felfe into the ty'iW or to the good : yet none muft prefpme upon this [ impotency Immnation, of the Devill, and foure Elements] : for if the Parents be wicked, God can well forfake a wicked feed : for he willeth not that the Pearle ihould be caft before fwine : although he is very inclined to help all men, yet it is [ effeftuall ] but for thofe that turne to him : and al- though the childe is in innocency, yet the feed is not in innocency j and therefore it hath need of the Treader upon the Serpent [ or Sa- viour 3 : Therefore ye Parents confider what ye doe : efpecially ye knaves and whores : ye have a hard lefien f to learne here J : confider itwcll, icisnojefting matter, itfliall be fhewen you "^ in its place, ^ /« the Look that the Heaven thundereth [and palfeth away with a noyfe J : ofZUfvionand truly the time of the Rofe bringeth it forth, and it is high time to a- predtfima:io/i. wake, for the lleepe is at an end, there lliall a great " Rent be before n cieavivg a- ' the Lilly •, therefore let every one take heed to his wayes. fmder jhakifiz,

27. IfwecnowfearchintothelifeofManin the Mothers [ womb andalteratm or ] body, concerning his vertue \_ or power J fpeech, and ° fenfes, as by an earth- andthenobje andmoft precious minde ■, then wee finde the caufe ^^.7^3. wherefore wee have made fuch a long P Regifter concerning the eter- o q^ thoughts. nail Birth : for the fpeech, fenfesj and minde have alfo fuch an Origi- p catahque ay mil as is above mentioned concerning the Eternall Birth^of God, and [{elation, * it is a very precioHs Gate [_ or Expoiition] .

28. For

i6o

1 The Mjjlar the fiat.

« Concret'm-i fubfiaHce, or

for, Hafter.

erttm.

Of the kmvfkdge of the Bttraity. Cfaap.iy;

28. For behold,when the Gate of this world in the childe is made ready, fo that the childe is [become ] a living foulc out of the Etfea-' ce£, and now [ henceforth ] feeth onely L by or ] in the light of the Sunne, and not in the light of God : then cometh the true ' Artificer, inftantly in the twinckling of an eye ( when the light of the life kind- Icih ) and figureih [that which is] his : for the centre brcakerh forth in all the three Principles. Firft^ there are the foure Effences in the Fiac in the fterne might of God, vrhich there ar»the childes own> the Wormc of its foale, which ilandeth there in the houfe of the great anxiety, as in the Originality. For the feede is fowne in the will, and the will receiveth the Fiat in the Tinfture, and the Fiat drawcih the will to it inwardly, and outwardly [ draweth 3 the fcede to a ' Mafic ; for the inward and outward ^Artificer is there.

29. Whenthe will thus draweth to it, then it becometh inwardly and outwardly impregnated, and is darkned, the will cannot endure this, vi\. to be fet in the darke, and therefore falls into great anxiety for the light : for the outward Materia [ or matter ] is filled with the Elements, and the bloud is choaked [ checked or ftopped j : and there then the Tinfture withdraweth, and there is then the right A- byffe of Death, and fo the inward [ Materia or matter ] is filled from the Efiences of the vertue, j or power,] and in the inward there rifeth up aBOthcrVilljOut of the fterne vertue of the effences[that it might] lift it felfe up into the Light of the meeknefie, and in the outward ftandeth the defire to be fevered, the impure from the pure, for that the outward Fiat doth.

30. Wee muft confidcr in the vertue [or power] of the rirgio, that the will firft is threefold, and each'in its Centre is fix [ ftcdfaft or perfeft ] and pure, for it proceedeth out of rhe Tinfture. In the firft Centre there fpringeth up between the Parents of the childe the ii^ clination [ or luft J and the beaftiall defire to copulate, this is the outward Elementary Centre, and it is fix in it felfe. Secondly, there fpringeth up, in the fecond Centre the inclinable love to the copula- tion : and although they were ac the firft fight angry and odious one to another, yet in the copulating the Centre of love fpringeth up, and that onely in the copulating : for the one pure Tindure recei- veth [ or catcheth ] the other, and in the copulating the * MalTe re- ceiveth them both.

3 1. Now thus the love qaalifieth [ or mixeth ] with the inward [ one ] Element, and the Element, with the Paradife, and the Para- d'rfe is before [ or in the prcfence of] God : and rhe oijtward feedc liath its Effences, which qualifie fii ft with the outward Elements, and the outward Elements qualifie with the outward StarrcSjand :hc out- ward Srarres qualifie with the outward fternntfle [ grimnefle, fierce- neflcjfrowarduefle] wrath and malice, aiidche wrath and malice in

the

\

Chap. 15, Of the knopfledge of the Eternity, j ^ j

tht fiercenelfc [ feverity or auftemcfle ] qujilifkch with the Originall of the firft fiercencfle of the AbyiVe of Hell, and the AbyU'e quaJifiech with the Devills.

32. Therefore O Man ! Confider what thou haft received with thy beaftiall body, to eate and to drinke of cvill and good, which God did forbid. Look here into the ground of the Efl'ences, and fay not with Reafon i It was mcerly for difobedlence, which God was fo very aa- gry at, that his anger could not be quenched : thou art deceived, for if the cleere Deity were angry,it would not have become Man for thy fake to help thee j look but upon the " mark/in the Eternity,and then thou wilt finde all.

35. Thus alfo the Kiagdome of Darkneffe and of the Devill is fowne together in the copulating, and the third Centre of the * great defirefpringerh up along with it, out of which the fierceneffe (^grim- refle,or wrath] and the houfe of flelh is generated : for the pure love, which rcacheth the Element and confequently the Paradife, hath a wholly modeft and chart Centre, and it is ^ fix in it fclfe, of which I here gire you a true Example.

Diligently And deeflj to he confidered,

34. Behold two yonng * peopIe,who have attained unto the^blof- fomeofrhe noble Tinfture in the Matrix and jL»»i«5, fothat it be kindled \ how ver^ hearty, faithfuli, and pure love, they beare one towards another, where one is reidy to impart the very heart within rfiem to the other, if it could be done without death : this now is the true Paradiikall bloffjmej and this bloflbme » qualifieth, with the 1^ one } Element and Paradife : but as foone as ever they ''take one another, and copulate, they infcft one another with their ' inflamati- on [ot burning luft '\ which is generated out of the outward Elements and Starres,and that reacheth the AbyflTejand fo they are many times at deadly enmity [ or have venomous fpitefuU hatred ~\ one againft another : arid though it happen that their Complexions were noble, fo that ftill fonie love remaineth, yet it is not fo pure and fairhfull as the firrt beftre copulation which is ^ fiery, and that in the burning C or burnt ]] luft [ is ^ earthly and cold ( for that muft indeed keepe faithfuli while it cannot be otherwife : ) as is feene by experience in many, how afterwards in wedlock they hunt after whoredome, and fcek after the Devils « Sugar, which he ftroweth in the noble Tinfture, if Man will let him. -,.

35» Whereby then you fee here, that God hath not willed the earthly Copulation : Man fhould have continued in the fiery love which was in Paradife,and generate out of himfelfe-.But the ^Woman ^ Tbt dlvidtd was in this world in the outward Elementary Kingdome, in the intla- nature m !uji mation of the forbidden fruit, of which 4i(^m Ihould not have eaten, a^d -svau on-

Y And 3#^

■ Of, aim.

* OTibet T^tle,

(•mj>/eate.

» Text, Menf-

chcB.

■'' Or, fiever. ■

* M'xeth tr unittib. ^ Or, Merry. ' Or, brandy^r luH bitrnt (9 ^es oi it Wire a fire-brand.

f Or J ^ar me.

'^Mtonlufi,

162 of the kfiovoUdge of the Eternity, Chap.ij.

And although now he hath eaten and thus deftroyed us, therefore it is now with him [_ the Adamicall Man ~\ as with a Theefe that hath been in a pleafant Garden, and went out of it to ftcale , and cometh againc and would fainegot into the Garden, and the Gardiner will not ler him in, he muft but reach into the Garden with his hand for the fruit, and then conieth the Gardiner and fnatcheih the fruit out ofti'S hand, and he mtjft goe^away in his burn.ing luft and anger, and cometh no more into the Garden •- anci in ftesd of the fiuit there re- maineth his defirous bui ning luft with him, and that he hath gotten in ftead of the Paradificall Fruit, of that wee muft now eate, and live in the s Woman.

^6. Thus I give you accurately to underftand what Man is , and what Man fowctti, and what groweth in the feede ( Vi-^. Three King- domes, as is above-mentioned ; ) and feeing the three Kiogdomcsare thus fowen, fo are they in like manner before the Tree of Temptati- on : and there beginneth the ftrugling and great ftrife, there ftand the three Kingdomes in one another : the Element in Paradife, will keep the pure minde and will, which ftandeth in the love in theTinfture of the feede : and the ouDward Elements ( vi\. that which went forth from the Element ) will have the Element, and mix it felfe there- with : and then cometh the outward fierccneflc of the Starres, and draweth it together *» with the outward Fiat, and fetceth it felfe \_ in the rule or dominion ] whereby the inward will in the love together with the Element and the Paradife becomcth darkened, and the love in tbe Paradife goeth into its Ether, and ife extingtiifhed i&i dtie Tin- ^ure of the feede : and the heavenly Centre goeth ui)d€r> for it paf- fetfiintaicsPri»ciple. tii^S ^

37. And then cometh the Woman with her ftopped \_ or congea- led 3 bloud, with the Starres and ElemencSi and fetteth her felfe in {_ the Dominion. ~\ Arid here is the Paradificall Death, where Adam^ in the living body, dyed i that is> he dyed [^ as 3 to Paradife and the Element, and lived to the ^unne,Stdrres,and the outward Elements > concerning which, God faid to him, rfo<tf da; t>hm tauftuf gyd and evilly •thoafljxi.t (fye'thtDioth y and this is the Gate of the fii-lt Death in the Paradife, in which now Man liveth inthe Elemenury Woman of rfiis ^H^f Idlri the corruptibility v"' ' '

58. And ic highly concerneth us to know and apprehend, that when the feede is fowne in the Matrix.ajid that it be drawne together by the Fiat ( when the Surres and the outward Elements fct them- fclvesinf^tReadminidn^'andthattiie love and hieckiiefle 16 excin- guifhed •, for there cometh to be a fierce fubf^ance in the popping [or congealing 3 of the Tinfture ) thatbcfore the kindling of the light of ll^i CYUture* life, in the childe , there is no heavenly Creature : aad although ' ic be figured [ or fhaped j with all the formes [or parts lof the body,

yet

5 ;» tht divi- ded nature ^ani in the earthly tabernicky and fted and muUi' ^Ij therein.

' Or, bjf

for the fcn/cs and thoughts.

Cliap.l5* Of the knoxleJge of the Eternity, 1^3

ye'tforall that, the heavenly Im^e is no5 therein, bwihe.beaftiall, and if that body peiifti {_ corriipt) er breake 3 before the kifldling of the Spirit of the foole in the fpringing up of the life, then nothing of this figure appeareth before God on the day of the Reftitution but its Ihadow and fhape j for it hath yet had no Spirit.

39. This figure doth not ( as many judge ) goc into the ^ Abyfle, k Or, HtH, |3Ut as the Parents were, fo is alfo their figure : for this figure is the

Parents, tiil the kindling of its life,and then it is no more the Parents, but i^s own : The Mother alfordeth but a lodge, and the nutriment : and therefore ii fiicc defiroyeth it willingly in her body,fliee is a mur- tl^reffe, and the Divine Law judgeth ha to the Tempoxall Death.

40. TiHis no*/ the Starres and the Elements ( after the withdravr-

ing of die love in the Tinft ure ) take the houfe into poffdfion, and fill ' Or, Moime,

it the tifft^ Moncth : and in the fecoad, they fever the Members [_ or

parts, i (by the fouce Fiat) as is mentioned before : and in the third,

the ftriJe beginnech about the Regions of the Starres and Elements,

where then they feparate, and every Element maketh its own houfe

and Region for it felfe % v^\. the Heart, Ljvtr, Lungs, Bladder, and

Stomackiasalfo the Head to be the"' houfe of the Starres, where

they have rheir RegicMi {. or dominion 3 > and their Princely Throne,

as it followeth further.

4 1. And now after that the Starres and Elements (as is maitioned before ) have gotten their Region and the houfe to dwell in, then be- ginneth the mighty ftrife in great anxiety about the King of the life : for the chamber of the building [ or fabrick 3 ftandeth in very great anguifh, and j^ here j wee mult confider the Originall of the Elfcnce of all Efiences, the Eternall Birth and the Roote of all things : as that there is in the houfe of the Anguifh, firft one onely Effencc [ or Bee- ing 3 > and that " Elfence is the mixing of all ° Effences, and it hath fiiftawilltoP^eneratetheiight, and that will is attraftive[aftrin- gent OT foure 3 •

42. For the defiring is the attrafting of whatfoever the willdefi- reth : and that will is firft pure i neither darknelfe nor light ; for it dwelleth in it felfe, and it is even the Gate of the divine vertue that fillcth ail things. And tkus the attrafting filleth the will with the things which the will defireth : and although it be pure, and dtfireth nothing but the li^hr, yet there is no light in the dark anxiety, that it canattrad, but it draweth the Spirii of the Eifences of theScarr^s and Elements into it felfe, and therewith the will of the divine vertue is filled, and the fame is all rough and dark. And thus the will is fet in the Darknel^, and this is done aifo in the heart.

45. The will now ftandingthus in the dark anxiety, it^getteth «JOr, «»«;- another will to fly out of the anxiety again,and to generate tlie light : y^th. and this othei will is the minde, out of which proceed the fenfes [ or

Y 2 thoughts]

" Bee'mg, •» Or, Bee'mgf. POr, bring forth.

1^4 Of the kn(ywleclgt of the Eternity, Chap.ij;

thoughts 1 not to continue in the anxiety : and the will [appeareth ] difcovercihit felfe in the Eflfences of the fourenefl'e, as in the fierce hardneffe of Dearh : and the glimps [ or glance ] breaketh through the Elfences of the foure hardneife, as a fwift [ or fudden ] flafli, and fliarpeneth it fdfe in the foure hardnefle, that itbecometh [pale, ^Text^Blanc^, white, or] «"glimmering like atl«(hoffire, and in its fudden flight breaketh the foure darknefl'e : and there ftandeth the hardneffe and the harfh foureneffe of Death like a broken turning whcclc, which with the flafh of the breaking flyeth fwifcly as a thought •, as aifo then the re-conceived will ( which is the minde ) appearcth fo very fud- dcnJy : and feeing it cannot flie forward out of the Effences, it muft goe into the turning wheele, ( for it cannot get from that place ) and 50r, di^el/ed. fo i i breaketh the darkneffe : and when the darkneffe is thus ^ broken, [ then '] the Iharp glance difcovereth it felfe in the pleafant joy with- out \_ or beyond 3 the darkneffe in the fharpneffe of the will ( vi:^^ in the minde ) and findeth it felfe habitable therein , from whence the flafh ( or glance ) is terrified, and fiieth up with ftrong might through the broken effences out of the heart,and would out at the mouth,and raifeth it felfe farre from the heart, and yet is held by the foure [ or harfh] Fiat, and yet then maketh it felfe a fcverall Region (t//\. the Tongue) wherein then ftandeth the (kreeke Cor the crack] of the broken Effences : and (eeing then ic reflefteth [ or recoilcth ] back againe into the heart,as into its firft dwelling houfe,and findeth it felfe fo very habitable and pleafant ( becaufe the Gates of the darkneffe are broken ) then it kindleth it felfe fo highly in the loving will, by reafon ofthemeekneffe, andgoeth no more likeafterne Qor fierce] flafh through all Effences, but [ it ] goeth trembling with great joy : and the might of the joy is now many hundred times ftronger, than firft the flafli [or glance J was, which yeelded [^ or difcovered ] it felfe through the foure harfh Effences of the Death, and goeth with ftrong might OQt of the heart into the head, in the will [] or purpofe ] to poffeffe the heavenly Region. fTk wilt. 44. For « it is Paradificall, and it hath its moft inward roote there-

in : when Adam in finne, dyed the firft Death, then faid God, The feed *• Breali with of the Woman P)4U " brealic the Ser^iats head : the fame word * imprin- tr ending upon ted it felfe in Adamy in the centre of the fpringing up of his life, and it. fo forth, with the Creation of £z.'e in the fpringing up of her life, and

* imigined, fo forth, in all Men, fo that wee can, in our firft minde, through the figured , or word and vertue of God in the Treader upon the Serpent (who in the formed it felfe. time became man [ or was incarnate ] ) trample upon [or breake] the Head and will of the Devill, and if this might [^ or power ] were not yviz. httbe y in this place, then wee were in the eternall Death. Thus the minde place of the is its own, in the free will, and moveth in the vertue [ or power ] of fringing up God, and io his prontufe, in the Free fubftancc [_ or beeing ] . if the life. 45. Seeing

Chap. 1 J. Of the knowledge of the Etemitj. 1^5

45. Seeing then that the fkreek of joy in the vercue of God(which breaketh the doores of the deep Darkncffe ) thus fpringeth up in the heart, and flicth with its glimpfe \_ or fparkling] into the Head ^ then the vertue of the joy fetterh it felfe above, as being the ftrongeft, and the flalh [ or glance 3 beneath, as being the weakeft : and fo when the fkfh [ or glance 3 comerh into the Head into its feate,then it ciaketh it fclfc two open Gates : for it hath broken the doores of the deep Darknefle, and therefore it continueth no more in the Darknefle, but it muft be free as a viftorious Prince [ or Conqnerour 3 , and will not be held captive : ( and thisfignifieth to us, the refurreftion of Chrift from the dead, who is now free, and will not beheld [therein], which in its due place fhall be very deeply defcribed- ) And thofe Gates which the glance holdeth open, they are the eyes, and the fpi- ritof joy is their rootc, which [ fpirit 3 fpringeth up at firftinthe kindling of the life.

4^. Thus then the ftrong re-conccived will , ( to flie out from the Darkneffe and to be in the Light in the Heart ) generateth it felfe ; and therefore wee cannot know [ or apprehend Jit to be any other than the noble virgin, the wifdome of God j which thus fpringeth up in joy, and in the beginning, marrleth her felfe with the fpirit of the foule, and helpeth it to the light, which after the fpringing up of the foule ( t/i^-after the kindling of the vertue of theSunne in the Effen- ces) putteth her felfe into its Paradificall Centre, and continually warneth the foule,* of the ungodly wayes, which are held before it, by the Starres and Elements, and brought into its Effences. There- fore the virgin keepeth her Throne thus in the heart , and alfo in the head, that fhee may defend and keep them oft' from the. foule, all over.

47. And wee muft further "confider, that when theskreek Qor crack] maketh its dwelling houfe, in its ftrong breaking through, out of the Gate of the anxious Darknefle, C ^'^- the Tongue ) that the skreek [or crack 3 hath not then yet feenethe virgin : but when ic reflefted [or (hined3 back again into the heart, into the opened dark- nefle, and found her fo habitable, there then firft fprung up its joy, habitablenefle, and pleafantnefle, and it became Paradificall, and defi- red not i^ to goe 3 into the Tongue againe , but into the Head, and' []defired3 there to have its Region out of the fource of the Heart. Therefore the Tongue ought not in all |^ or altogether 3 to be belee- ved, for it fitreth not in the heavenly Region, as the friendly pleafanc vertue \_ doth 3 '■ but it hath its Region in the crack and flafh, and the flafh is as neere the hellifh Region, as the crack is , for they are both generated in the ^ fliarpnefle of the Starres, in the Eflfences, and the Tongue fpeaketh both lyes and truth, in which of the two the Spirit armech it felfe according to that ic fpeaketh; alfo it many times fpeak- eth.

* of the ttfaics 0/ the ungodly .

*Thhf[^ or

conceive.

^ Or, fierfie grim p}irp'

ncjfe.

*! 6' 6 ^/ ^^^ liiiowkdge of the Eternity^ Chap. 1 5 ,

eth lyes in ^ great Men, when it is arreed frem the Effences, then ic fpeaketh in the crack, like a Rider in his £ haughty, furiy) vaunting ftate J or high mindedBelfe.

' Such as have cjlcemtt autho- rity ^& richesy or fuch at art high minded, andftotity and have tbeworld at tvill. ^ Or, rviit.

« OTyCateheth.

^ Re-eo»celved, er n-purpofed.

tor, joy.

^ Or jiilayetb it rvithtrcmbimg for joy. ' The Sf^Yei\ or

^ The inward 6ne Element'

The Life of the Soule, The Gate,

48. Thusnow when the vertue of the life, and the Spirit of the fecond Principle,** is generated in the firft Originality of the firft Prin- ciple, ( vi^. in the Gate of the deep DarknciTe, which the will of the vertue of the virgin, m the fierce earneft flafh of the fierce might of God, did breake, and fet it felfe in the pleafant habitation ) then in- ftandy the EiTences of the Starres and Eicments , in the tlafh of the fpr^nging up ol' the life, prefi'ed in alfo ', yet after the building of the pleafant hibitatioafii ft f made 3 •

, 49. For the habitation is the Element, and the vertue of the in- ward Element, is the Paradificali Love, w nich the outward Elements ( being generated out of the Element,) will have for their modier, and the fharp Fiat bringeth them ir.i-o the habitation : and there the light of the life becometh rightly kindled, and all Effences live in the habitation. For in the beginning of the life , each Principle ' taketh its Light.

50. The firft Pilnciple ( vI-k^. the Darkncfle ) taketh the Ferce and fudden fire-flafh j and fo when the *re comprehended will, in the firft will of the firft attrafted darkneffe of the harfhnefle, difcovereth It felfe, and breaketh the Darknefl'e in the flafh, then the harfh dark fire flafh remainech in the firft will, and ftandeth over the heart, in the Gall, and kindleth the fire in the Effences of the heart.

$1. And the fecond Principle retaineth its light for it felfe : which is the pleafant i habitation, which fhineth there, where the darkneffe is broken, f or difpelled, ~\ wherein the courteous loving vertue, and the pleafantneffe arifeth, from whence the skreeke [or crack ] in the ftrong might becometh fo very joyfull, and ^ turneth its forcible rufh- ing, into a joyfull trembling :' where then the fire-flafh of the firft Principle fticketh to' ir, which caufeth its trembling : but its fource [ or aftive property 3 is pleafantneffe, and joy^ that cannot fuffkieut- ly be dcfcribed, happy are they that finde it, \_ by experience ] .

$2. And the third Principle retaineth its light wholly for it felfe, which ( as foone as the light of life fpringeth up,) preffeth into the Tin^ureof the foule, to the •* Element ; and re^Kheth after the Ele- ment : but itatrainech no more than to tlis light of the SunnCi which is proceeded, out of the ^uiata Ejfcniiay out of the Element : and thus the Starres and Elements rule in their light and vertue which is the Sunnes, and qualifie with the foale : and bring many diftempers and alfo difeafes into the Eilences, from whence come ftitches, agues, fwellings and [ other 3 1'ckneffes [^s.i] the Plague, &c. intothofc []EffeRces3> and at laft their corruption and death. $3 . And

Cbap.ij. Of the kuovpledge of the Eternhj,

light of tin Sunnt.

53. And now when the light of ail the three Principles fhineth, then the Tinfture goeth forth from all the three Principles, and it is highly \_ worthy ~\ to be obferved, that the middlemolt Principle re- ceiveth no light from Nature, but as foone as the darknefie is broken up, (] or difpelled) '] 't fhinct^' in moft joyfull habitablenefie, and f harh j the noble virgin dweilrg in the joy, v.\. in thacTinfture : and the Deity appeareth fo very h'tghly and powerfully in Man, that weccani ocfinde it fo, in any other thing, let us cakevvhat v^■ecwill elfe into our Confideration.

54. in the firft Principle is the fire-flani,and in the Tindure there- of is the 'terrible liphtnf theSunne, which hath its original! very ni3rp!y ourofthe erernaii Originaineiie, out of the firft Principle, withirsrooteoutof thefiit Eflence, through the Elemerw : which vr.tj be expounded in another place , it would be too long to doe it here. Ar.d [ efides ic fhould be hidden, he that knoweth it, will con- ccale it, aj heviould alfof^conceale ] the fpringing up of the Starres and Planets : for the cornered Cap will needs hii"e it under the jurif- diftion of his Schoole learning,thoDgh indeed he apprehendeth little or nothing at all in the light of Nature : let it remaine [_ hidden ] till the tiff e of the Lilly, there it ftandcth all "^ open : and the Tinfture is [_ then ] the light of the world.

§5. And it is here very eKa<Sly feene how the third ?r5ncip]e " uniteth it felfe with the fitft, and how they have one [^ onely ] will : for they proceed from one another : and if the fecond Principle were not in the midft [_ between them ] then they were but one (^ and the fame] thing. ButfpeakinghereoftheTinfture in the life, wee will therefore ftew in the light of Nature, the true ground of all the three Births.

$(5. The noble TinftiKc is the dwelling houfe of the Spirit, and hath three formes, one is eternall, and uncorruptible : the other, is mutable [ or tranfitory ] , and yet with the holy, \_ or Saints, ] conti- liueth eternally : but with the wicked, it is mutable [ or tranlkorie '} and flieth into the Ether : the third is corruptible «* in Death.

57. The firft Tinfturc of the tlrl't Principle is properly the ? habi- tation in thefire-flafh : which is the rource,Llife, oraftive property,] in the Gall, which maketh the Brimftone Spirit ( vi\. the ij>dil!bluble fnJl/fHnt Worme of the foule, which ruleth powerfully in the fharp Efl'ences, and movetltand carrierh che body ^vhither foever the minde, in the fecond Centre,wiII: ) to be its dvelling houfe •, its Tinfture is like the fierce [ auftere or grim "J and fhirp might of God: itkindleth the whole body, fo that it is warme, and that it grow not "J ftiffe \_ or con- gealcth with cold J and upholdeth the whecle in the crack in the Ef- fences, out of which the hearing arifeth : it is fharp, and proveth the fmcU of every thing in the Effenees : it maketh the hearing,though it

^67

^^Frecdifcfi' vend or

" ^pprofria- tetby eryedd- cthit felfe u^ to it.

° Or, at in

death.

f Or, the re-

\ ?(um^.

1^8 Of the knowledge of the Etermty. Cbap.if.

felfe is neither the hearing nor fmeUingJbuc it is the Gate that lecteth

in good andevill, as the tongue and alfo the eare [ doth j : all which

c the active Cometh from hence, becaufe that ' its Tinfture hath its ground in the

life ffthe Gall, firft Principle : and the kindling of the life hapnerh in the fhurpnclVe,

in the breaking through the Gate of the eternall Darkneffe.

58. Therefore are the Effencesofthe Spirit of the foule fovery fharp and fiery, and [ therefore] the Ellences goe forth out of fuch a fharp fiery Tinfture : wherein now ftand the five fenfcs ( vi-^. feeing, hearing, fmelling, rafting, and feeling : ) for the fierce fharpneffe of the Tinfture of the firft Principle, pro/eth, in itsown El/tnces Qin or 'j of the foule, ( or [ in the Efiences ] of the Worme of the foult, in this place rightly fo called ) (_ proveth I fay 3 the Starres, and Ele- ments , ( vi\. tht out birth out of the firft Principle, ) and whatfoe- rer uniteth Q or yeeldeth 3 it felfe to it, it taketh that into the Effeo- ces of the Worme of the foule ; f^^.all whatfoever is harfh [or fourc] bitter, ftcrne, [or fierce J and fiery : all whatfoever generatech it felfe in the fiercenetfe, and all whatfoever is of the fame property with the Effenccs : all that which rifeth up along there, in the fiery fourcc, and elevateth it felfe in the breaking of the Gate of the Darkncae, and boyleth [ fpringeth,or floweth up 3 above the meekneffe : and all whatfoever is like the fharp auftere Eternity, and qualifiech f or mix- eth 3 with the fharpnellc of the fierce anger of the God of the Eterni- ty, wherein he holdeth the Kingdomeof the Devils Captive.

O Man ! confider thy felfe here, it is the fure Ground, knowne by the Author, in the light of Nature, in the wil! of God. $9. And in this Tindure of the firft Principle, the Devill tempt- eth Man : for it is his fourcc [ well-fpring, or property 3 wherein he alfo liveth. Herein he reacheth into the heart of Man, into hh foules Effences, and leadeth him away from God, into the defire to live in the fharpe ( vi\. in the fiery ) Effences, that it might be elevated a- bove the humility and the meekneffe of the heart of God, and above the love and meekneffe of the Creatures, [of purpofe toreeaie3to bctheonelyfaireandgliftering Worme in the fire fljfh, and to do- mineere over the fccond Principle : and [ thus j he maketh the foule of Man fo extreame proud, as not to vouchfafe himfelfe to be in the leaft like any meekneffe, but to be like all whatfoever liveth in a qua- lity [ or property 3 contrary to it. ^TbeDtvil/. 60. And in the bitter Effences ^he maketh the Wprme of the

foule prickly, fpitefull, envious, and malicious, grudging every thing to any : as the bitterneffe indeed is friends with nothing, but it liing- eth and grindeth, raveth and rageth like the Abyffe of Hell, and it is the true houfe of Death as to the pleafanr life. *,0r, ^i?f«' «?'• And in the foure [or harfh 3 Elfenceof the Tinftureof the gmt fa 'jianee* Worme of the ^ole, he infeftcth the ivure » harfh Eflence, whcrcb

\

Chap. E 5 . Of the knowte^Ige of the Eternity, , ^^

icbecometh lliarply attrafiivc, and getteth a will to draw all to it fclfe, and yet is not able to dee it ; for the conceived will, is not eafi- Jy filled j but is a dry hellifh thirfty hunger to have all : and if it did get all, yet the hunger would not be thelefle, but it is the eternall hunger and thirft of the Abyffe , the will of Hell-fire, and of all De- vils, who continually hunger and thirft,and yet eate nothing •, but it is - their fatiating, that they \_ fuck or ] draw into themfelvcs, the ftrong fourceof the Eflences ofthcharfh, bitter might of the fire> wherein confifteth their life and fatiaiiag, and the Abyfl'e of the wrath and of Hell is alfo fuch [ a thing ~] .

<52. And this is the fource of the firft Principle , which ( without the light of God ) cannot be otherwife, neither can it change or al- ter it fclfe 5 for it hath been fo,from Eternity : and out of this fource, the Effenccs of the Worme of the foule, in the time of its creating, were extrafted by the Fiat of God, and created in Paradife, [and fet] " before the light of God, which enlightened the fire-flafh, and put it u Qr iQy. into very high meeknefle and humility. *

6^. For becaufe Man was to be Eternall, therefore he muft alfo come to be, out of the Eternall : for nothing is created out of the fountaine of the Heart of God : for that is the end of NarurCjand hath no fuch Effenccs ■, no comprehenfible [ or palpable ] thing enterech therein •, orherwife it would be a filling and darkneffe, and that cannot be : alfo from Eternity , there hath been nothing elfe but onely the fource [or working property] where the Deity continually rifech up, as is mentioned before.

54. And this fource of the Spirit of the (bule is Eterriall, and its Tinfture is alfo Eternall : and as the fource is [ in it ] at all times * of x or iw this world, ( while it fticketh inxhe Elementary houfe of flefh) , fo is ' '

the Tinfture alfo, and the dwelling houfe of the foule, and in which fource the minde inclineth it fclfe, whether it be in the divine or hel- lifh, in that[ fource ] the Worme liveth, and of that Principle it cat- teth,and is either an Angel or a Devill •, although its judgement is not in this \_ lifes J time ( for it flandcth in both the Gates> fo long as it li- veth in the flclh ) except it dive [ or plunge it felfe 3 wholly into the AbyfTe , whereof ( when I write of the finne of Man ) I fhall treate deeply and exadly, readeof it, concerning Cain.

6$. The minde ( which knowech [ or underftandeth ] nothing in the light of Nature j will rearvcll at fuch writings, and will fuppofc that it is not true , that God hath ex traced and created Man out of fuch an Originall. Behold thou beloved Reafon and precious Minde, bring thy five fenfes hither, and I will fhew thee whether it be t?ue [or not 3 • I will fliew thee [ plainly 'J that thou haft not the leaft fpark [ of caufe 3 to allow any other Ground [ to build upon ], ex- cept that then wik let thy heart be imbittercd by the Dcyili in beafti-

Z aM

170 Of the kmrpUdge of the Eternitj, Chap.ij.^

all reafon •, and txccptthou wilt wilfully contemne the light of Na- tarCj which ftandeth in the prefence of God : and indeed if thou arc in fuch a beaftiall way> leave my writings, and reade them not, they are not written for fuch fwine, but for the children |^ of wifcdome '] that are to potTeffe the kingdome of God, but I have written them for my felfe, and for thole that ieeke> and not for the wife and prudent of this world.

66. Behold, what are thy five fenfes? in what vcrtue doc they coft« lift ? or how come they in the life of Man l whence cometh thy feeing, that thou canft fee by the light of the Sunne, and not othcrwifc ? confider thy felfe deeply, if thou wilt be a Searcher into Nature, and wilt boaft of the hght of Nature? Thou canft not fay that thou feeft onely by the light of the Sunne, for thtre muft be fomcwhat which can receive the light of the Sunne, and which doth mix with the light of the Sunne ( as the Scarre doth which is in thine eyes ) which is not . the Sunne, but confifteth of fire and « arer : and its glance, which re- ceivcth the light of the Sunne, is a flafti, thatarifeth from the fiery, foure and bitter Gall, and the water maketh ic foft Q or pleafant ] . Here you take the meaning to be onely, concerning the ouiward,x/)!^. the third Principle, wherein the Sunoe, Starrcs, and Elements are i but the fame is alf^ true in every the Creatures in this world.

67. Now what is it that niakcch the hearing, that you can heare that which ftirrethand maketh a noife ? wilt thou fay that it is caufed by the noife of that outward thing which giveth the found \ no ! there muft alfo be fomewhat that muft receive the found, and quillfic or mix with the found, and diftinguifh the found of what is played or fung, the outward cannot doc that alone, the inward muft receive and diftinguifh tlie noife j behold,herc you finde the beginning. of the life, and the Tinfture wherei n the Ii fc confifteth : for the Tinfture of the crack in the fpringing up of the life, in the breaking open of the dark Gare, ftanlech in the founding, and hath its Gjte open,(next the fire- flafti neere the eyes.) , and receiveth the noife of whatfoever found- cch.

(53. For the outward founding qualifieth with the inward, and is. fevered [ordiftinguifhed '] by the Effences : and theTinfture recei- veth all.bc it evil] or good j an 1 thereby teltifietli that it fdfe,with its Effences that generate it, are nor generated out of the Deity, elfe the Tinfture would not let in the evill and [ that which is j falfc into ilic . EC'ences of the fonle.

69. Therefore wee muft confider, that the noife in thcTinfture ofiMan is r of a J higher [ nature ] . than [ that ] in the Beafts ', for Man fearcheth and diftinguiftiech all things, which give a founds and koo'.veth from whence it comech, and how it doth exift , which the le4fts<:annot do? , but ftarcth at it, andknowcth not what it is :

whereby

chap. I ^. Of the knorfieJge of the Eternity, 171

whereby it may be undeiftood, that the Ofiginali of Man,is our of the

Eternall : bccaufe he can dil\inguiih all tilings, that in the Out Birth,

same out of the Eternall : and hence it is, that the body, ( being all

things out of rhe Eternall no'hiisg, are caufed to be fcRiething which

is comprehenfible {_ or palpible "J , and yet there, chat nothing, is not

a nieerc nothing, but it is a y fource ) after the cot! upting (hall ftand lOtj a&k/f

in the Eternal! Figure, and not in rhf Spirit, bccaufe it is, not out of trtferty,

the Eternall Spirit : for othefwile if it were out of the [ Eternall ]

Spirit, then it Ihould al(b fcisrch out ihc beginning of every thing, as

[ well as 3 Man , who in hi$ found receiveth and diftinguifheth all

things.

70. Thus now the habitation ofMins found, wherein the under* ftanding is, muft be from Eternity, although indeed in the fall of A- dam, Man hath fet himftllie in the corruptibility, and in great want of undcrftandJng, a$ fhall follow here. In like manner alfo wee finde con* cernlng the fmclling : for if the Spirit did not ftand in the foand,thc« nofmellofanything would prelfe Q or pierce"] into the Effences: for the Spirit would be whole and fwelled. But it ftanding thus in the

Oate of the * broken darknefle in the crack and in the found, there- ' Di/rufl.

fore every vercue of all things prefte in, into that Gate, and try them-

felves by one another, and what the Efi'ences of the Spirit doe love,

that it defirech, and draweth the fame into the Tindure : and then

hancTs and mouth fall to it, and ftufteit into the ftomack, into the

* outNyard Court of the fourc Elements, from whence the earthly Ef- ** Or, Atnum,

fences of the Srarres and Elements doe feede.

71. And the Taft alfo, is, a trying and attraftingof the Tinfture in the Eiieaccs of the SpWit. And fo the feeling alfo : if the Spirit of Man with its Etfences did not ftand in the found, there would be tm feeliiig j for when the fourc Etfences draw to them > then they awt- keothe bicterprickie f orftlng] in the fire fiafh, which Uirrcthit fclfc, either by griping, thrufting,or ftriking, and thereupon in all dri- ving, the bitter prickle in the tire'dafh is awakened : and therein ftoBdcth the moving i [ and ] all in the Tinfture.

Chap. XVI.

Of the Noih Minde^ of the Underj^Aading^ Senfes and Thoughts,

Of the threefold Spirit and WiU, and of the TinUuft of the Inclination^ and what it inbred in a thilde h the Mather/ h^ [ or w§mb [].

a

lyz Of the threefold Spirit and lyilL Chap.i^.

Oj thi Image of Gad j and oj the BeajHall linage^ and of tbt Image of the jibjffe of Hull, andfimilitttde of the Devill^

* Or, 'at tverf to befearcbedfor^ and found out in * [^any] one Man,

7be Noble Gate of the Noble Virgin. And alfo the Gjte of the Woman of this vforld^ highly to be confidered,

1. 1 F wee confider our fclves in the noble knowledge, which Is ope- I ned to us in the love of God, in the noble virgin of the wifdome -■ of God, ( not for our merit, honefty, [ vcrtue ] or worthinelle, but mcerly of his own will, and originall eternall purpofe ) even in thofe things which appeare to us in his love ', then wee nauft needs ac- knowledge our felves to be unworthy of fuch a Revelation : and being wee are tinners, wee are deficient in the Glory that wee fhould have before him.

2. Eut being it is his Eternall will and purpofe to doe us good, and to open his Secrets to us according to his counfell, therefore wee ought not to withftdnd,nor to bury the bcftowed Talent in the earth, for we niuft give account of it in the appearing of his coming : There- fore wee will thus labour in our Vineyard •, and commend the fruit to him, and will fee down in writing a Memoriall for our relves,and leave it to him. For wee can fearch or conceive no further, than onely what

* Or, »UY com- wee apprehend in the light of Nature : where our Gate ftandeth * o- prehefijfbility, pen: not according to the meafureof our purpofe, when and how

wcewill, bat according to his gift, when and how he will: wee are not able to comprehend the leaft fparkle of him , unleffe the Gates of the Deepe be opened to as in our Minde i where then the zealous *"0r rettb. C ^^r^^^ 3 ^nd highly defirous kindled Spirit, ''is as a fire, to which * '^ ' thecarthly body, ought to be fub)eft, and will grudge no painesto fervc the defirous fiery minde. And although it hath nothing to ex- peft for its labour, but fcornc and contempt from the world, yet ic muft be obedient to its Lord,fbr its Lord is mighty, and it felfe is fee- ble, and its Lord leadeth [] driveth ] and preferveth it, and yet In its t ignorance or want of 3 nndcrftanding, it knoweth nothing of what it doth, but it liveth like all the Beafts : and yet its will is [ not ] to live thus, but it mufl: follow the worthy minde, which fearcheth after the wifclome of God : and the minde muft follow the light of Nature : for God manifefteth [ or revealeth 3 himfclfe in that light, or elfe wee fhould know nothing of him.

3. And now when wee confider our minde, in the light of Nature ', and what that is, which maketh us zealous [ or earneft,! which burn- eth there [ in J as a light, and is defirous [ thirfty or covetous 3 like fire, which defireth to receive from that place where it hath not fowen,

and

Chap. I ^. Of the threefold Sfirit and '^VtU. r/J

and would reape in that Countrey where the body is not at home tor dwellethnot]} then the precious virgin of the Wifdomc of God meeteth us, in the middlemoft feate in the Centre of the light of life, and faith : the light is mine, and the [ power or j vertue and glory is mine, alfo the Gate of knowledge is mine, I live in the light of Na- ture, and without mee you can neither fee, know, nor underftavjd any thing of my vertue, f or power ] . I am thy Bridegroom in the light : and thy defire \_ or longing ] after my vertue [ or power ] , is my at* trading in my felfe, I fit in my Throae, but thou KHOwcft mee not : I am in thee : and thy body is not in me : I diftinguifh \_ or feparate ] and thou feeft it not, I am the light of the fenfes, and the rooteof the fenfesis not in mee, but neere mee. I amthc Bridegroom of the roote, but fhee hath put on a rough coate : i |_ will ] not lay my felfc in her armes, till fhee puttech that off, and then I will reft eternally in her armes, and adorne the roote with my vertue [ and power ] j and give her ray beautifull forme, and will efpoufe my felfe to li€r with my Pearie.

4. There are three things which the minde hath in it, and doe rule itjet the minde in it felfe, is thedefirous wilhand thofe three things, are three Kingdomes, or Principles : one is eternall, and the fecond is eternall, but the third is corruptible : the one hath no beginning, the fecond is without beginning, eternally generated : and the third hath a beginning and end, and corrupteth againe [ or perillieth ] .

$. And as the eternall minde is in the great unfearchable Depth, and froin Eternity, is the Indiflbluble Band, and the Spirit in the * fource, which continually generateth it felfe, and never dccayetb, ' Or, perpetsi' and that therein ia the Centre of the deepe is the reconceived will to ^^ rvor^ing the light : and the will is the defiring,and the defiring attrafteth to it, property. and that which is attrafted maketh the darknefl'e in the will, fo that in the firft will, the fecond will generateth it felfe againe, that it might fly out of the darknefle : and that fecond will is the minde, which dif- covereth it felfe in the darknefle, and the L difcovery or ] glance, breaketh £or difpelleth] the darknefle,fo that it ftandeth in the found and in the crack : where then the flafH fharpeneth it felfe, and fo ftandeth eternally in the broken darknefle, fothat the darknelle thus ftandeth in the found of the Starres : and in the breaking of the dark- neflTe, the reconceived will is free, and dwelleth without the dark- nefle, in it felfe : and the flafh which there is the feperation and the Iharpncfle, and the noifc [ or found ] is the dwelling of the will, or of the continually conceived minde ; and thenoife and the Iharpnefle of the flafh, are in the dwelling of the will, free from the darknefle : and the flafh elevateth the will, and the will triumpheth in the fbarpnefle of the flafh, and the will difcovereth ia felfe in thefharpKeflcofthe found in the ffafli of the light, ^without thedarkntfle in the break- ^ E^tra,

ing,

174 Of the threefold Spirit And will. Cliap.ltf.

ing, in the infinitenelfe : and in that infinitenclfe of ilie fl«(h, there is

« Or tnto a •" every difcovcry of the whole • in the particular ( in every reflefti-

pgrticulnr. *''* ) againc a Centre of fach a Birth as is in the whole : and tfcofe par-

ticolars are the f^nfes, and the whole is the minde out of which th«

fenfes proceed : and therefore the ftnfes are n utable [ or tranfitory 3

t ffboli 0r fx. andnotin the ^fubftance: but the minde is whole, and in the fub-

ftance.

6. My beloved Reader, jiift thus is our nindealfo: it is the Indif*

foiubleBand, which God by the Fiat in the moving Spirit breathed!

mto Adam out of the Eternal] Minde, f from vi hence j the Efi'cnces

are a particular, or a fpar kle cut of the Erernall Minde , which hath

the Centre of the breaking. a:nd in the breaking hath the fharpncile ia

it felfe : and that will drtvtth *[ forth ] the flafti [ or gliitipfe ] in the

brMking, and the fharp.icffeof tbeconfumiiigofthedarknelfc isin

' the glimpfe [ or flafh ] of the wiJliRg, and the will is our minde :

theglimpfc is the eyes in thefirc-flafh, which difcovcrcth it felfe in

ithe gUnet of onr Eficnccs 8 in us? and without us, for it is free, and hath both the

eur eyes ccn Gates open,that [GateJ in the Darknefl'e,and that Gate in the Light.

t9ol(npontbc For although it doe continue in thedarkncffe, yet it brcakcth the

«viU and good darknefle,and maketh all light in it felfe : and where it is,therc ic fce-

b9tb 7¥ltht» eih : As our thoughts> they can *> fpcculate a thing that is many miles

tndwkhout ofl", when the body is far from thcncCjand it may be never was in that

04. place ■, thedifcovery or glimpfe t of piercing fight of the eye of the

•> Otyfet int9. minde 3 goeth through wood and ftone, through bones and marrow,

'^Let or hinder and there is nothing that can * withhold it, for it piercerh and break-

it. eth the darknefl'e every where without rending the body of any

thing, and the wili is its horfe whereon ic rideth. Here roariy things

maft be concealed, becaufe of the Devillifh Inchantmeot : ( or elfe

wee would revtale much more here ) for the Nigrom^nticui [_ or Ni-

gromancer ] is generated here.

7. But now the firft will in the minde is out of the foure anxiety, and its glimpfe [ or difcovery ~] in the Originall, is the bitter ,ftrong, [^ or foore J firc-flaft in the (Tiarpnefle, which maketh the ftirring and noife, and alfo the feeing in the Glance of the fbarpncfle of the lirc- fiiih, that fo the reconceived Glimpfes (] difcovcrings or Glancies 2 '« the thoughts 3 have a light in them from whence they fee, i»hcn they run (^ along ] like a flafh. ^ Or, Earatjl 8. Yet diis ^ firft will in the minde, ought rot to ftay bchlnde in rviH, the Abylle of the foure fierceneffc (in which the fierce malice is ) but

•ught to goc forward in the Centre of the breaking forchout of the darknetfe into the light : for in the light there is mcere mecknefie, lowlinefie, humility, goodwill, and friendly defires, that ic might with iti re- conceived will goe out of it felfe, and to open it felfe in its precione Tr«afury : for in the re conceived will to the Birth of the.

Light

Chap.r^. of the threefold Spirit snd wilU 175

Light, there is no fouree of anxiety, but onely meere friendly dcfires ; for the Giimpfe riferh up out of the darkneflie in it felfe, and defircth the light : and the defiring draweth the light into ic felie : and there the anguifh becometh an exulting joy in it felfe, an humble cheerful- neffe, a pleafant habitation : for the re-conceived will in the light, Vs impregnated, and its fruit in the body, is vertue [ or power 3 which the will dcfireth to generate, and to live therein; and thisdelirin| bringeth the fmit out of the impregnated will, (^ and prefcnteth it J before the will, and the will difcovereth it felfe j^ glimmereth or fhin- eth]in the fruit in an infinite pleafant number: and there aocrh forth, in the pleafant number, in the difcovered \ox manifeftedj will, the high Benediftion [ or BlefTingl favour, loving kindnefie, pleafanc inclination [ or yeelding pliabknelVe ] , the taft of joy, the well doing ofmeekncffe [orafiability j , and [further J what my Pen cannot cxprclfc : The mindc would much rather be freed from vanity, and live therein without molcftation or difturbance.

9. Now thefe two Gates are in one another, the ncthermoft goeth into the Abyife, and the uppermoft eoeth into Paradife : and a third Gate cometh to thefe two, out of the Element with its foure ifl'ue?, and preffeth in together with the fire, aire,water,and earth •, and their kingdome is the Sunre and Scarres, which ' qualifie with the firft will : /q^- j//';,^/^. and their defire is to be filled, to f*ell and to be great ; thefe draw in- to theJti,and fill the Chamber of the Deepe, \_'v.\- J the free and na- ked will in the minde : they bring the Giimpfe {_ or G.'ance ] of the Starres into the Gare of the Minde, and qualifie with the fiiarpneffe of the Giimpfe [or fiafh 3 : they fill the broken Gates of the Dark- nefs with-flclh^and wreftle continually with the firft wil](from whence they are gone forth ) for the Kingdome \ or Dominion j , and yeeld the.T.felves up to the firft will, as to their Father : which willingly re- ceiveth their Region \_ or Dominion 3 • for he is obfcure and darke, and they are roughand foure, aifo birrer and coid : and their life is a fecthing fource of hre, wherewith they goveme in the M nde, in the Gall, Heart, Lungs, and Liver, and in all Mmibers C or P^^i^s \ of the whole body, and Man is"^ their own, the Spinr which f\andf th in the "' The foure^ flafh,. bringeth the Conftellation into theTinftureof its property, Elements - and infcde:h the rhojehrs,according to the Dominion of the Stjrres; otvk. they take the body and tam.eit, and bring their bitter roughaelVc' into it.

10. Now the Gate of^the Ligktftandeth- between both rhcfe Re- gions, as in one [onely j Centre inciofcd with flcfh, and it fliineth in the.Darknefic in it fclfe> and it movcth rowarcis the might of the Daiknelfe and tierccneiie, and fheddeth forth its rayes, even unto the noi'fe of the breaking through, from whence the Ga^es of feeing, hew- ing, fmellin^, rafting, and feeling, goe for tl^ and, when thcie Gates

apprehend .

n Elmsnt- rvcacr.

\j& Of ih threefold Sftrit And WiU. Chap.l^.

apprehend the fwe€t, loving, aad pJeafant rayes of the Light, then thc^ become nioft highly )oyfuU, and rur inso thctr highclt Region into the heart ( as \nx<j tl cir right '.'welliKg-howfe ) htco tlic Elfcnces, of the Spa it of the ibu'e, which recciveth it »"itli joy, and refrcfheth it felfe r.ticfci;i ■^ and there itfc Sunne fpringeth up ( v\\. the p'cafant Tinftare in the " Element of Water ) and by the Tweet joy becometh bloud : for all Regions rejoyce therein, and fuppofc diat thcyiwve gotten the Nobk virgin againe, whereas it is but hcrRayes, as the Sunnc fliineth upon the earth, from whence aiS Efl'ences of the earth, rejoyce, fpring. grow, and bl ofiom. Which is the cauic that the Tin- fturc rifeth up in all hearbfe . nd Trees.

II. And here wee muft ac« uareiy confider wherein every Region rejoyceth : for the Sun and Stai ^ ^ apprehend not the Divine Light, as the Effences of the foule [ doe ( and yet onely that foule which ftandeth in the new Birth : ) but° > hey taft the fweecneffe which hath imprinted \ or Imaged ] it felfe in the Tinfture : for the bloud of the heart, wherein the foule moveth, is fo very fwcet , that there is no- thing to be compared to it. Therefore hath God by Afoy^i forbidden Man to eate the tiefli in its bloud •, for the life ftandeth in it : For the beaftiail life ought not to be in Man, tliat his Spirit be nor infe^ied therewith.

12. The three Regions receive every one of them their light, with thefpringingupoftheTinfture in the bloud ; and each CK'"g'on3 keepeth its Tmfture. The Region of the Starreskeepeth the light of the Sunne : and the fitft Principle, [ keepech'J the p fire-flafh : and the Eliences of the holy foulcs receive the moft deare and precious light of the virgin •, yet in this body,onely her Rayes, wherewith fhee fight- cth in the minde againft the crafty affiults of the Deviil, as Saint l^etn witncffeth : and although the Drarc light ftayeth for a while in many in the New-birth for Regeneration], yet it is not fteady in the houfeof the Starrtsand Elements, in the outward Birth, but it dwel- leth in its ( own 3 Centre in the Minde.

• Tk Sunnt gnd Starrer,

V rbat «, thi Tm^ure or Iflndl'mg of the life of the A-

*0r, Lojii'

nOr, found of i(indlmg'

me

The GMe of "* Speech,

ig. Seeing now that the Minde ftandeth in free will, therefore the will difcovereth it felfe according to that which the Regions have brought iiito the Eflencci, whether itbe evill or good ; whether it be . fitting for the K'ngJome of Heaven, or for the Kingdonie pf Hell, and' that which the glimpfe [orftafh 1 apprchendech, irbftingeth that into the will of the mindic. And in the minde ftandeth the Kin'g,'^ and the King is the light of the whole body* : and he hath five Coun- fellours* which fit altogether in the ^ noifc of the Tinuure : and each of them trieth that,whkh the glimpfe with its infeftion, hath brought into the will, wiiether it bcgo«d or evil) : and thefe Counfdlours are the five S«nfes. 14. Firft

Chap. 1 6. Of the threefold Sprit and will.

14. Firft the King "^givcthic ro the eyes, to fee whether it be l^ood or evill, and the eyes give it to the eares, to heare from whence * ir cometh, whether out of a true or out of a falfe Region,and whether ir be a lye or truth : and the eares give it to the nofe, ( the fmell ) that muft fmell, whether that which is brought in ( and ftandeth be- fore the King ) cometh out of a good or ' evill Effence, and the Nofe giveth it to the Taft, which muft riy whether it be pure or impure, and therefore the Taft harh theTongue,that it may * fpit it out againc if it be ■'' impure, but if it be a thought to \_ be cxprelled in ] a word, then the lips are the doore- keepers, which muft keepe it fhur, and not let the Tongue forth, but maft bring it into the Region of the aire, into the " Noftrills, and not into the heart, andftifle ir, and then it is dead.

15. And when the Taft hath tryed it, and if it be good for the ElTences of the foule, then it giveth it to the feeling, which muft try what quality it is of, whether hot or cold, hard or foft, thick or thin, and then the feeling • fendeth it into the heart, \_ prefenting it J be- fore the flafh of the life, and before the King of the Light of life : and the will of the minde^ pierceth further into thac-thmg, a great depth, and fceth what is therein, Q confidering J how much it will re- ceive and take in of that thing, and when it is enough, then the will giveth it to the Spirit of the foule, (i'<\. to the Etcrnall ^ Emperour) who bringeth it (with his ftrong and auftere might ) out of the heart, in the found upon the Tongue under the roofeofthe mouth, and there the Spirit * d^inguifheth according ro the fcnfes, as the will hath difcovered [ib^ manifefted j it, and tlie Tongue ' diftinguifheth it in the npife: , ^ ! ■^^' ■

1 6. For the Region of the Aire muft here drive the work through the Thrbate, where then all the veines in the whole body tend and concurrc, and bring the vertue of the Noble Tinfture thitherwards, and mingle themfelves with the Word-, and thither alfo all the three Regions ofrheMfnde come, and mingle themfelves with the diftin- guiftiing [ framing, articulating, or feparating ] of words : and there is a very wonderful! ferme, f or manner of work ]] > for every Region j^ or Dominion '\ will diftinguifhf or feparate ~\ the Word according toltsElfenccs, for the found gneth out of the heart, ontofali three Principles.

17. The firft will fafhion it according to its fierce might and pomp, and mingleth therein prickly [ ftingiag ] fourenelfe, wrath and ma- lice. And the fecond Principle w'ch the virgin ftandeth in the midft, and fheddeth Its Rayes of loving meeknefte therein, and refifteth the firft [ Principle ] . And if the Spirit be kindled in » that , then the Word is wholly gentle, friendly, and humble, and inclineth it felfe to the love of our neighbour > it dcfireth not to feize upon any with the

A a haughty

^77

' Or, Sendeth.

^Otjalfe.

« Otyfietv, * Orjalfe.

" Tixt, Blafcn or Breath.

' Or, grvitb.

yp/ajhethor d'Jcovcretb.

* Chiefs Kulir.

« 7) hide th or fepa-ateth.

•» The fccoad Tr'mciplt,

jyS Of the threefold S fir it And fviU, Chap.i^.

'■Blunttcth or moUffieth.

* Or, Deepe of the .Minde. 'OTyTheibird Principle.

^ Greateft.

$Lool(etbHpon kfelfe.

^Xytfitteording t» the Comple- xion!.

^Oiythechildes becoming Man. ^ Oiythe drvel- ling of the fen' fes t^ thoughts

} Different thoughts.

haughty fting [ or pricklcj of the firft Principle, bat it * covercth the pricklesof che Thornes, and qualifieth the Word with clee^eneffe, [ and p!ainneHe,]and armcth the Tongue with Righteoufneffe and « Truth, and it ftieddcth abroad its R?yes, even into the will of the Heart. And when the will receiveth the pleifant friendly Rayes of love, then it kinilleth the whole niindc with the love, righteoufneffe, chaftity of the virgin, and the truth of all thofe things that are by all Regions tryed upon the Tongue : and thus it together with the five fenfes, maketh the Tongue fhrill, and L thereby 3 the deare Inaage of God appeareth inwardly and outwardly , fo that it may be heard and feene in the whole "* Abyfle, what forme ic is of. O Man ! behold, what the Light of Nature difcovereth to thee.

18. Thirdly, there cometh the* third Reginnent to the Imaging [ or forming J of the Word, from the Spirit cHf the Starres and Ele- ments, and/t mingleth it felfein thehoufeand fenfes of the minde, and defireth to frame the Word fro.n the might of its own felfe,for it hath ^ great power, it holdeth the whole Man captive , and* it luth doathedhim with flefh and bloud, and ic infeaeth the will of the minde, and the will i difcovereth it felfe in the Spirit of this world, in luft and beauty* might and power, riches and glory, pleafure and joy, and on the contrary, in for row and mifery, cares and poverty, paine and f cknelTe, alfo, in art and wifdome, and on the contrary, in folly and ignorance.

19. All this the glimps [ or difcovery ^ of the fenfeSjbringeth into die will of the minde [and fetteth it 3 before tl^ King, before the light of tlie life, and there it is tryed : and the King giveth it firft to the eyes, which muft fee what good is among all thefc, and what plca- feth them. And here now beginneth the wonderful] forme C or fra- ming 3 of Man, *» out of the Complexions, where tJie Cunftellation hath formed the childe in the Mothers body [ or womb 3 <o varioaf- ly in its Regions. For according to what the Conftellation, in the time of the ' Incarnation of the childe, in the wheelc that ftandcth therein, hath its afpeft ( when the dwelling of the foure Elements, and the ^ houfe of the Starres in the head, in the Braines, are built by the Fiat ) according to that is the vertue alfo in the braines, and fo in the Heart, Gall, Lungs, and Liver, and according to that is the inclinati- on of the Region of the Aire, and according to that alfo aTindure fpringeth up, tof be 3 a dwelling of the life, as may be fcenc in the wonderfuil [ * variety in the j fenfes and formes [ or fhapes 3 of

- Men.

20. Although indeed wee can fay this with ground of Troth, that the Conftellation Imageth and formeth no man, as to [ mala him to be 3 the fimilitude and Image of God i but [ it fornocth onely ] a Beaft Jq the will^ manners, and fenfes , and befidcs it bath no might

nor

chap, I ^. Of the threefold Spirit and wilL

"or underftaoding, to be able to figure [ or forme ] a fimilitude of God : though indeed it ekvacech it felfe in the higheft [ it can ] in the will after the fimilitude of God, yet it gejieratech onely apleafant, fubtill, and lufty Beaft in Man ( as alfo in other creatures ) and no more : Onely the eternall Eflcnces, which are propagated from Adam in all men, they continue with the hidden Element ( wherein the l- mageconfifteth) ftanding in Man, but ycc altogether hidden, with- out the New-Birth in the water, and the Holy Ghoft [ or Spirit ] of God [ be attained '\ .

21. And thereupon it comes, that Man many times in the dwel- ling of the Braines, and of the Heart, as alfo in all the fivefenfes, in die Region [or Dominion] of the Starres, is in his minde "^ often like a Wolfe, churlifh Dog, crafty, fierce, and greedy , and •" often like a Lyon, fterne, cruell, flurdy and aftive in devouring of his prey ? f*' often like a Dog, fnappifh, envious, malicious : often like an Ad- der and Serpent, fubtle, venomous, flinging, poyfonous, flanderous in his words, and mifchievous in his deeds, ill conditioned and lying,like die quality of the Devill in the fhapc of a Serpent at the Tree of Temptation: " often like a Hare, timorous, or fearfull, ftarting and running away : " often like a Toad, whofe minde is fo very venomous, that it poyfoneth a tender [or weak ] minde to the temporall Death, by its Imagination ( which many times maketh Witches and Sorcer- ers, for the firft Ground ferveth enough to it ) : "often like a tame Beaft : and " often like a merry Beaft, fee. all according as the Con- ftellation ftood, in *> its Incarnation in the wreftling wheele, with its vertue of the ^uinta Effentia, fo is the ftarry minde on P its Region figured : although the houre of Mans i Birth alrercth much, and doth » hold-io the firft, whereof I will write hereafter in its place, concern- ing Mans Birth [ or Nativity 3 •

2 2 . And now if the glance out of this minde, out of this or any o- ther forme not here mentioned, glance [or dart 3 through tJieeyes, then it catcheth up its own forme out of every thing,as its ftarry king- dome is moft potent at all times of the Heaven, in the good or in die bad, in falfhood or in truth. And this is brought before the King, and there muft the five Counfellours try it, which yet are unrighte- ous knaves themfelves, being 'infefted from the Starres and Ele- ments, and fo fet in their Region [ or Dominion 3 '• and now thofe [^ Counfellours ~\ defire nothing more than the Kingdome of this world : and to which fort the ftarry houfe of the braines and of the heart is moft of all inclined, for that, the five Counfellours alfo give their advice, and will have it, be it for pomp, pride, ftatelineffe, ri- ches, beauty, or voluptuous life, alfo for art and ' excellency of earth- ly things, " and for poore La's^arut there is no thought ; there the five Counfellours are very foone agreed, for in their own forme they are

A a 2 all

179

"^Oi^fuddm-

« Otyfuddenly.

» The chlldes. p Inthenundt efthe childi. <i OryNativky. ' Or , oviT' potveretb the firji Complexi- on of the houre oftbe Inccarnar tiott or becoffi' ivg Man.

''Or, poyfoned.

'Or, Virtue. " Or, the Jttii fouU is mt re^ garded.

i8o Of the threefold Spirit and ivilL Chap.itf.

all unrighteous before God : but according to the Region of this world they are very firme : Thus they counfell the King, and the Kmg giveth it to the Spirit of the foule, which gathereth up the Ef- fenccs,and falleth too with hands and mouth : Bat if they be words [] that are to be exprcffed ] then it bringeth rhem to the roofe of the inoacli, and there the five Counfellours diftinguifh [or feparatc] them according to rhe will of the minde : and furcher [ the Spirit bringeth them upon the Tongue, and there the fcnfes (^ divide or ] diftinguifh them in the flafh [ Glance, or in a Moment.]

23. And there ftand the direc Principles in ftrife. Thefirft Prin- ciple C vi\. the kingdome of ftemnefl'e Q or wrathful! ficrcenefle ] ) faithj.goe forth, in the midft of the ftrong might of the fire, it muft be [ fo ] : then faith rhefecond [ Principle] in the minde, ftay and con- fider, God is here with the Virgin, feare the Abyffe of Hell : and the third (_ Principle ] ( vi\. the kingdome of this world) faith, here wee are at home, wee muft have it [ foj , tliat wee may adorne and fuftaine the body, it muft be [ fo ] : and it tike h the Region of the aire (y't\, 4ts own Spirit ) and bringeth that [ Region ] out at the mouth, and

» Difference or keepeth the * diftindiou according to the kingdome of this world.

fepifAitm. 24. And th js there goeth forth out of the earthly t fenfes and

y Or,tbo({ghts. minde, lyes and folly, deceit and falftiood, [ alfo "J meere fubtilty, [ with luft and aefire j to be elevated y many, [ co be elevated ] in the might of the fire, as by force and anger, and many, by humane arc

'^ Or, virtue, and « policy ot this world, » which is but a knave, in the fight of God,

* ivor/d. yet wreftleth Q or holdeth faft ] till it hath prevailed : many in the

forme of a tame ad gentle Beaft, very cunningly alluring, and draw-

* Or, col«kr of jng to it felfe, under a " faire pretence : many in pridc,and ftatelinefle good: of body [in carriage] and manners,which is a right diabolicall Beaft :

who contemneth all that doth not pleafe him, and elevateth himfelfe

above all meekneffe and humility, and over the Image of God : yea,

there is fo very much of falfe untowardneffe, that I may not mention

it: everyone followeth the Region [Rule or Dominion] of the

Starres, even that which fervcth raoft to the volupcuoufnefleof the

earthly life.

'In Summa. 2 5- 'In briefe, the Regiment of the Starfes [_ or ftarry Region ]

•^Or, geHcra- ^makcthnot a holy Man '• and although men may converfe under a

teth no b:Jy holy fhew, yet they are but hypocrites, and defire to get honour [and-

Man. eftteme ] thereby,their minde fticketh neverrheleffe in covetoufnefT^

and pride, and in fieftily pleafure) in meere bate lechery and luft, and

'^ifiH or Luft' they are in the fight of God ( according to the •= defire of this world )■

no other than raeere knaves,proud> willull, [felfe conceited] theeves,

robbers, and murtherers •, There is not one, who (as co the Spirit of

this world) is righteous, wee are altogether children of deceit and

fallhood.i and according to this Image(which wee have received itovet

the

Chap. 1 6, Of the threefold Spirit and iv'tll. 1 8 1

the Spirit of this world) wee belong to etcrnall Death, but not to Paracfife ', except it be, that we become regenerated anew, out of the Centre of the precious virgin, who with her raycs aver teth the minde from the ungodly wayes of linne and wickednefle.

26. And if the love of God (which fo deerly loved the Image of Man, that it felfe is become Man ) did not ftand in the Centre of the

minde in the [ midft or ] ^point of feperation, then man had been a ^ O'C^ farting living Devill, and he is indeed fuch a one, when he defpifcth the Re- /J»»;r or mar/(. generation,and 5 gocth on according to the in-bred nature of the tirft S Or, depart. and third Principle.

27. For there rtmaine no more than two Principles eternally i the third [Principle] wherein he Hvcth here, perifheth : and ifhede- fireth not now the fecond Q Principle ~\ , then he muft remainc in the firft Ofiginall eternally with the Devills '. for after this time it will be no otherwife, there is no fource which can come to heipe him [ here- after 3 : for the kingdome of God goeth not back into the Abyfle, but it rifech up forward in the light of meekneffe : this wee fpeak feri- oufly and in earneft, as it is highly knowne in the light of Nature, in

the Ray of the ^ Noble virgin, ^ The tvifdomt

The gate of the Difference between Man and Beafl, *■'

28. My deare and loving Reafon, bring thy five fenfes hither, and confide r thy felfe, according, to the things above-mentioned, what thou arc, how thoa wcrt created the Image of God, and how thou in Adar/i (by the infeftion of the Devil!) did(t let thy Spirit of this world take pofieffion of thy Paradife, which now fitteth in the roome of Pa- radife. Wilt thou fay, that thou wert created thus [ as ] to this world in <<«/ia;» at the beginning? then behold and confider thy felfe: and thou fhilt finde another Image in thy minde and fpeech.

29. Every ' Beaft hath a minde, ^ having a will, and the five fenfes i Animall or therein, fo that it can diftinguifh therein what is good or ill for it : liyifii crea- But where remaine the fenfes in the will |~ that come 3 out of the tuve. Gates of the Dc;ept, where the will difcoverethjt felfe [orglJmme- k ^Z

reth ] in the fitft Principle %n mfimtum^ [ infinitely ~\ , out of which the underftanding proceedeth, fo chat Man can fee into all things into their ElYencc5,how high they are graduated, whereupon foUoweth the diftinftion [ or difterent articulation 3 of the Tongue ? for if a Beaft had them, then it could aifo fpeake, and diftinguifh voices, and fpeake of the things chat are in fubl^ance d or beeing ] and fearch into the Originality ; But beeaufe it is not out of the erernalljcherefore it hath no underftanding in the light of Narure, be ic never fo nimble and crafty ; neither doth its ftrengch and force availe to the lifting it up into undertlanding, no ic is all in vaine-

30. Man onelyhich underftanding, and his fenfes reach into the

Eflcnces-.

iSi Of the threefold Spirit and wilU Chap.l^.

Effences and qualities of the Srarres and Elements, and fearch out the

Ground of all things in the Region of the Starres and Elements. And

this now hath its Originall in Man, in the Eternall Element, he being

created out of the f Eternall] Element, and not out of the Out Births

of the foure Elements : and therefore the Eternity fecth into the

^ Inceptive. 'beginning Out- Birth in the corruptibility : and the "' beginning in

m Or Incepti- ^^^ ^^^' ^^^^ cannot fee into the Eternity •, for the »" beginning ta-

Qfi^ ' kcth its Originall out of the Etern'.ty, out of the Eternall minde.

9 1. But that Man is fo very blinde and ignorant,or voyde of under- ftanding, is becaufehe lyeth captive in the Regiment \_ or Dominion] ^f the Starres and Elements, which many times figure [ or fafhion ] a vcildc Beaft in the minde of M^n, a Lyon, a Wolfe, a Dog, a Fox, a Serpent, and fuch like : though indeed Man getteth no fuch body, yet he hath fuch a minde •, of which Chrift (pake to rhe/cwff, and called fomc of them Wolves, Foxes, and Serpents: Alfo/o^ the Baptift faidfoofthePharifees, and wee fee apparently, how, many men five wholly like Beafts, according to their beaAiall minde •, and yet are fo audacious,that they )udge and condemne thofe that live in the Image "TtfWf, or of God, and n fubdue their bodies.

br'miunder 32. Butifhefpeakethor judgeth any thing well, he fpeakethnot

fubje^ion. from the beaftiall Image of the minde,wherein he liveth,but he fpeak- eth from the hidden Man, which is hidden in the beaftiall [ Man 3 » and judgeth againft his own beaftiall life •, for the hidden Law of the eternal! Nature ftandeth hidden in the beaftiall Man,and it is in a hard reftraint, and judgeth [ or condemnech 3 the [ malicious ] wicked- ^Tlefhly. ncffe of the •'carnall minde.

33. Thus there are three in Man that ftrive againft one another, vi\. the eternall proud malicious anger, [^ proceeding ] out of the O- riginality of the minde. And fecondly, the Eternall holy chaft humi* lity, which is generated out of the Originality. And thirdly, the cor- ruptible animall wholly beaftiallnefle, generated from the Starres and Elements, which holdeth the whole houfe in poffeffion.

34. And it is here with the Image of Man, as Saint Paul faid ', T» »bom you gtveyour felves as fervaats htebediencef bit fervant yoit are, T»hethtr it be ef^nne unto 'DeutbtOr oftbeobedienee of God unto Righte- oufnejfeyxhit driving[or property] you have. If a Man yeeld his minde up to malice, pride, felfe, power, and force, to the oppreflTing of the miferable, then he is like the proud haughty Devill, and he is his fer^ vant in obedience, and loofeth the Image of God, and out of the I- mage cometh a Wolfe, Dragon, or Serpent to be, all according to his Eifences, as he ftandeth figured in the minde. But if he yeeld up him- felfe to another fwinifh and beaftiall condition, as to a meere beaftiall voluptuous life, to gurmandizing, gluttony, arid drunkenKeffe,and le- chery, ftealing, robbing, murthering, lying, cofening, and [cheating]

deceit,

chap. I ^. Of the threefold Spirit and wilU ig*

deceit, then the erernall minde figuretli him alfo in fuch an Image as is like an unreafonable ugly Beaft and Worme. And although he beare the Elementary Image in this life, yet he hath indeed the Image of an Adder, Serpentj and Ecaft, hidden therein, which will be raanifefted at the breaking \_ or deceafing "j of the body, and it belongech not to the Kingdome of God.

35. But if he give himfelfe up to the Obedience of God, and P yeeld his minde up into God, to ftrive againft malice and wicked- ' Oxiunite. nelTe, and the lufts and defires of the flefh, alfo againft all unrlghte- oufntfle of life and converfation, inhumility under the Croffei then the Eternall minde figureth him in the Image of an Angel, who is pure, chaft, and vertuous,and he keepeth this Image in the breaking of the body, and hereafter he will be nnarried with the precious vir- gin, the Eternall Wifdome, chaftity, and Paradificall purity.

3(5. And here in this life he muft ftick between the doore and the hinges, between the kingdome of Hell, & the kingdome of this world, and the noble Image muftfuffer much wrong, [or to be wounded j for be hath not onely enemies outwardly, but alfo in himfelfe: he beareth the beaftiall and alfo the helliJh Image of wrath in him, fo long as this houfe of flefh ^endureth. Therefore that caufethftrife 'iLaJtetb. and divifion againft himfelfe, and alfo without hira, againft the widc- ednefle of the worId,w hich the Devill mightily ' preffeth againft him, 1 Or, drhuh. and tempteth him on every fide, mif-leadcth and wringcth him every where, and his own houfhold in his body, are his worft enemies : therefore the Children of God are bearers of the Croffe in this world, in this evill earthly Image,

37. Now behold thou childe of Man ( feeing thou art an eternall Spirit ) thou haft this to expeft after the breaking |_ or deceafing ] of thy body ', thou wilt be either an Angel of God in Paradife, or a hel- lifh ugly Diabolicall Worme, Bcaft or Dragon, all according as thou

^haft been inclined [ or given j here in this life ; that Image which ^Ha(i behaved thou haft borne here in thy minde, with that thou fhalt appeare : for thy felfe. there can no other Image goe forth out of thy body at the breaking [^ or deceafing of it ] , b jt even that which thou haft borne here, that fhall appeare in Eternity.

38. Haft chou been, a proud vain- glorious, felfviftily potent, and one that fiaft for thy pleaJuie fake oppreffed the needy, then fuch a Spirit goeth forth from thee, and thtn fo it is in the Eternity, where it can neither keep nor get any thing for [_ to feed ^ its covetoufnelfe, neither can it adorne its body with any thingj but with that which is there, and yet it climeth up eternally in its pride •• for there is no 0- ther'fourceinir, and thus in its rifing it reacheth unto nothing elfe 'Or, rvor^iag but the fterne might of the fire in its elevation : it inclineth its felfe rifing proptr^ in its willlcontinually^ infuchapurpofeas itdidio this world, as it ty,

>afas.

i84 of the threefold spirit and rrill. Chap. 1 6,

was wont to doe here, fo all appearech in its Tinfture,th€rein it clim- eth op eteri ally in the Abyfie of Hell.

39. But haft thou been a bafe flanderer, lyar, deceiver, falfe mur- therous Man, then fuch a Spirit proceedeth from thee, and that defi- reth in the Eternity nothing elfe but nieere falftiood i it fpitreth out from its fiery jawes, fiery Darts full of abomination and reproach, it is acontinuallftirrer and breaker in the fierce fternrelTe : de\'ouring in it felfe, and confuming nothing : all its f things, beeings, effences, u Qj, -^hatfoe- works, or ] " fubftances appeare in ics Tinfture : its Image is figured ver he hath according as its minde hath been here.

ever been- 4°* Therefore I fay, a Beaft is better than fuch a Man, who giveth

himfelfc up into the hellit>» Images : for a Beaft hath no Eternall Spi-

« Or fraf'tlity* f'^* "^^ Spirit is from the Spirit of this world, out of the * corruptibi-

^ '•'* lity^ and paffeth away with the body, till [ it come ] to the figure

without Spirit, that | figure ] remaineth ftanding : feeing that the'E- -

ternall minde hath by the virgin of the Eternall wifdnme of God, dif-

coveredit felfe in the Out-Birth> for the raanifefting of the Great

Wonders of God, therefore thofe [creaturely figures ] and alfo the

- . .^g figured Wonders , muft ftand before y him eternally i although no

» j«:.j jf beaftiall figure or fhaddow fuflfereth or doth any thing,but is 3,-h a fhad-

' ' dow or painted figure [] or limmed Figure J .

41. Therefore in this world all things are given'/nto Mans power, becaufe he is an Eternall Spirit, and all other creatures [ are ] no o- ther than a figure in the Wonders of God : and therefore Man ought well to confider hin>felfe, what he fpeakcth, doth, and purpofeth, in this world: for all his works follow after hirt), and he hath them eter- nally before his eyes, and liveth in them •, except it be, that he is a- gaine new regenerated out of evill and falfhood, through thebloud and Death of Chrift , hn the water and the Holy Ghoft, and then he breaketh forth oui of the hellifh and earthly Image, into an Angeli- call \_ ImageJ and comech into another kingdome, into which its un- towardnelfe "or vices ] cannot follow, and that f untowardnefle, way- wardnelVe, or vice ] is drowned in the bloud of Chrift, and the Image of God is renewed out of the earthly and hellifh.

42. Thus wee are to confider, and highly to know in the light of Ndture, the ground of the Kingdome of Heaven, and of Hell, as al/o, [^ the ground ] of the kingdome of this world, and how Man in the Mothers body inheriteth three kingdomes, and how Man in this life beareth a threefold Image, which our firft Parents by the firft finne ^Or, puycha- * inherited for us, therefore wee have need of the Treader upon the fed. Serpent, to bring u'? againe into the Anselicall Image : and it is nced-

full for Man to tame his body and miude [_ or bring them under fob- jed^ion J with great earneftnt- fle j^ and labour 1 , and to fubmir him- felfe under the Croffe : and not to hunt fo eagarly after pleafure, ri- ches.

Chap. 1 6. Of the threefold Spirit itnd friS. , j -

ches, and the bravery of this world, for dierein fticketh perdition.

43. Therefore faid Chrift ', A rich man JhaU hayeiiy enter mo the {iHgtiome ofHtAven •, becaufe they take fuch delight in pride,haughti- ncffe, and flefhly voluptaoufneflfe, and the noble minde is dead to the kingdome of God, and continoeth in the Eternali Darkneffe. For the Image of the fpirit of the foule fticketh in the minde •, and to whac- focver the minde inclineth and giveth up it felfc, in that is the Spirit of the foule figured by the Eternali Frat. •

44. Now if the fpirit of the foule remaine unrcgenerated in its firft Principle ( which it hath inherited out of the Eternity, with the be- ginning of its life ) then alfo ( at the breaking f or deceafing ~\ of its body ) there proceedeth out of its Eternali Minde, fuch a creature, as its continuall will hath been here in tbis life.

45. Now if thou haft had an envious Q fpitefuU J dogged minde, and haft grutched every thing to others (as a Dog doth with a bone, which himfelfe cannot cace) then there appeareth fuch a doggifti minde> and according to that fource \_ or property "J , is its Worme of the foule figured, and fuch a will it keepeth in the Eternity, in the firft Principle ; and there is no revoking,all thy enrious wicked proud

works appeare in thy » fource,in thy own " Ti nfture of the Worme of a q^ aCiite the foule, and thou muft live eternally therein : nay, rhou canft noc pre/erty conceive or apprehend any defire [or will] to abftinence [or for- Qr'Li^cUim bcarance of it j but thou art Gods and the holy foules eternali cne- ^ " ' my.

4^. For the doore of the Deepe to the light of God appeareth co thee no riiore : for thou art now a perfeft creature in the lirft Princi- ple : and. now though thou doft elevate thy felfe, and wouldft breake open the doore of the Deepe, yet that cannot be \_ done '] \ for thou art a whole Spirit,and not meerly in the will onely,wherein the doore of the Deepe can be broken op«n ; but thou flieft out aloft over the kingdome of God, and canft not enter in : and the higher thou flieft, the deeper thou art in the Abyffe, and thou feeft not God yet, who is fo neere thee.

47. Therefore it can onely be done here in this life (while thy foule fticketh in the will of the minde) fo that thou breakeft open the • Gate of the Deepe, and preffeft in to God through a New Birth : for here thou haft the highly worthy noble virgin of the Divine Love for thy afliftalice , who leadcth thee in through the Gate of the Noble Bridegroom, who ftandeth in the Centre in the parting *=maik, be- cq^ limit pf tween the kingdome of Heaven, and the kingdome of Hell, and gene- fcperatm rateth thee in the water and life, of his bloud and Death, and therein drowneth avid waftieth away thy falfe [ or evill 3 works, fo that they follow thee not \_ in fuch a fource and property, '] that thy foule be ''Or, figurtd not <• infcfted therein : but according to the firft Image in Man be- therein*

B b fore

i8^

• OTyfecond Birth,

^Ottanlteor give up thy mmde.

« Of, quic}^n.

*> Aurora, Horning rtd, or doji-ftarre.

'^Smmmeor

bath.

'* In contempt

& dif-ejieeme.

\ Of, doings, "» The evilt.

*^TheCounfeU of the wifdome afG.od.

Of the threefold S fir it and wilL Chap, if .

fore the Fall, as a new, chaO: and pore noble virgins Image, without any knowledge of thy untowardneffe \_ or vices 3 which thou hadft here.

48. Thou wilt aske, What is the New • Regeneration ? or how is that done in Man ? Heare and fee , ftop not thy minde, let not thy minde be filled by the Spirit of this world,wich its might and pompe : Take thy minde and breake through [the Spirit of this world] quire : '^incline thy minde into the kinde love of God : make thypurpofe earneft and ftrong, to breake through the pleafurc of this world with thy minde, and not to regard it : confidcr that thou art not at home in this world, bur that thou art a ftrange Gueft, captivated in a clofc Prifon, Cry and call to him, who hath the key of the Prifon : yeeld thyfelfeup tohim, in obedience, righteoufneffe, modcfty, chaftity, and truth : and feeke n«t fo eagarly after the kingdome of this world, it will ftick clofe enough to thee without that -, and then the chart vir- gin will meet thee in thy minde h ghly and deeply, and will leade thee to thy Bridegroom , who hath the key to the Gate of the Deepe \ thou muft ftand before him, who will give thee to eate of the hea- venly Manna, which will 5 refrefh thee , and thou wilt be ftrong, and ftruggle with the Gate of the Dcepe,and thou wilt break through as the "^ Day breake s and f hough thou lieft captive here in the night, yet the rayes of the breake of Day will appeare to thee in the Para- dif*, in which place thy chaft virgin ftandeth, waiting for thee with the joy of the Ajigels : who will very kind y receive thee,iti thy new- borne minde and Spirit.

49. And though indeed thou muft ' walke here with thy Body in the dark *« night among thornes and thirties ( fo that the Devill and alfo this world doth rend and teare thee , and not onely buffer, de- fpife, deride, and vilifie thee outwardly, but alfo many times ftop thy deare minde, and leade it captive in the luft of this world into the Bath [ or Lake J of fwines ) yet then the Noble virgin will help thee ftill, and will call upoathee to delirt from thy ungodly • wayes.

$0. Look well to ic, ftop not thy minde and undcrrtanding : when thy minde faith, Turne, doe ™ it not, then know that thou art fo cal- led by the deare virgin : and turne inrtantly, and confider where thou art lodged, in how hard a houfe of bondage thy foule lyeih imprifo- ned : feek thy native Countrey> from whence thy foule is wandred, and whither it ought to returne againe.

5^r . And then if thou wilt follow " it, thou wilt finde in thy felfe, not onely after this life, but in this life alfo in thy Regeneration, that Ihee will very worthily meete thee, and out of what kinde of Spirit thk Author hath written.

H A £.

chap, 1 7. Of th Fdil of Adam and .£vei.-~ 187

Chap. XVII.

Of the horrihle^ UmeataBle^ and miferaU^^ Fall of Adam and Eve in Paradife.

iMans L taking • Glajfe,

1. ¥F the Gate ofthe Deep were not opened to mee in my minde I (fo that I can fee the ftrife that is agajnft the kingdome of God) then I fhould alfo fuppofe, that the matter \_ of the FalO were meerly a Difobediencc about the biting of an Apple, as the Text in Mofts barely palfeth it over , though Mofes hath written wholly right.

2. For C the matter ~\ was about the earthly eating and drinking, wherewith the Paradilicall Man was captivated by the Spirit of this world : which now muft qualifie [or mix '] with all Men. This the Holy Scripture witnelTeth, and alfo Reafon, that Man is not at home, JH the Elementary kingdome of this world : For Chrift faid ■■, My i^mg- dome it not ofthU tvorld •, and to his Apoftles he faid i I have caUedyon out from thU world: Alfo ^ pU(fiaad bloud cannot inherit tbc](mgdome of God.

3. Alfo wee fee that the kingdome of this world, dieth to Man>and [] palfeth away or J breaketh \ feeing then, that Adam did beare the Image ofthe kingdome of God ( which was eternall and uncorrupti- ble, and ftood in Paradife ) therefore wee can with no ground fay,that

he * did beare ':he Image of the kingdome of this world : For this « awgrf the world is tranfitory and " corruptible : but the Image in Adam was not p^n^ tranfitory, but corruptible : alfo if wee will fay, that Adam (before his b or frapjU. fall ) lived in the fource [ or property ] of the foure Elements j then '

wee can no way maintaine, that Adam was not a corruptibte Image. For at the end, the foure Elements muft palTe away, and goe into the Eternal! Element.

4. Befides, he fhould have been fub)eft to the "= fource, forheate c q^ fUrrini and cold fhould have ruled over him •, which wee may fee plainly in property of the 'Mofes,xhK Godlirfk^ftcrthefall(by the Spirit or Angel of the Coan- foi/r Elmsnts, fell of this world ) made cloathes of fkins, and put them • then tirft ]

upon them i as the vaile of Mofes doth cover it, that men cannot fee his face, as is to be feene by [ the people of j ifrael. Befides, if he had been meerly of Earth,and of the foure Elements, then he might have been burnt in the fire, or drowned in the water, and be ftifled in the • aire: Alfo wood and ftone could have bruifed him and deftroyed , B b 2 him,

l88 Of the Fall of Adam ttnd Svt. Chap.17.

him, and yet k is written, that he [ the Adamicall Man j at the Day oftheReftitutionfhallpaffe through the fire, and be approved, and the fire fhall not hurt him.

• $. Now no other Man ftall rife [againe] but that which God created in the beginning ', for he is created outof the Eternall will, as to his foule, which was breathed into him v and his body is created out of the Eternall Element, which was and is Paradife : and the foure if- fucs ( of the foure Elements ) out of the one [" Eternall ] Element, f Or, Cin^'i' ^ are this world, wherein Adtm was not created. ' tuic. ' ^- The Text in MofK faith i He was created in the Paradife in Ht-

hrott ) that is, in the Gate of the Deep between the Deity and the A- byflfe of the kingdome of Hell : His body was out of the [ one pure ]] Element, and his Spirit was breathed into him out of the Eternall Minde of God the Father, from the chaft virgin of the Divine Wif- dome and Love. * Ai muHihddy 7- For the Element '' is without underft^nding, "and that is chat ■without the C which is attradcd or ] concreted in thg will of God, wherein the E.' Spirit it vnydc ternall Wifdomc of God doth (^ fparkle or ] difcovcr it felfe in mfini- 9/ unde/fioMd- 'um [_ infinitely ] , and in that ipring up, coIours,arts,vertues, and the aijg, Eternall Wonders : outof which [Element 3 in the beginning ( in

the kindling of the fire in the fteme ficrcenefle ) are the foure Ele- ments proceeded.

8. For this is very well to be apprehended and perceived in the earth and ftones, that the foure Elements are of one onely fubftance, and that the earth and ftones were generated in the fierceneffe from . the kindling of the Elements j For a ftone is.but water ', and there- fore wee fhould doc well to conflder, what kinde of fierceneffe there ^Covgeaki or muft have been, that hath ^drawne the water fo hard together. I^nit, 9. Moreover, the iffue of the foure Elements may be perceived in

the fierceneffe of the fire, how inftantlythe ftrong aire goeth forth % Or* i^dy. from the fire •, and the ftone or wood, is nothing elfe but a S Salphar from the water and from the eartb: and if the Tindmre be confumed by the fierceneffe, then the [_ wood or ftone J would come to afhes, and at laft to nothing j as indeed at the end, this world with the foure Elements will come to nothing, and there fhall remaine nothing elfe ^ The foure of *> them in the Eternal! Element, but the f^are and the fhaddow in Elements. the Wonders of God ■, How then canft thou thinke that God hath

} That Vfhich created the Eternall Man out of the foure EIements,or ' Iffues, which hath gene are but corruptible.

forth. 10. Yet as concerning iSvf, wee muft acknowledge that fhee was

created to this corruptible life, for fhee is the Woman of this world j

and at this time it could not be otherwife : for the Spirit of this world

* IifHt(^g *r with its ^ Tinfture, had overcome and poffeffed Adam^ fo that he WI

life. down into a fleepc, and could not generate out of hinafdfe, the Image

Chap. 17. ^f ^^« ^^^ ^f ^^^rn and 6ve,

of the virgin according to the Mifcovery of the noble and chaft virgin (the wifdome of God ) which was the Matrix in him, which was joy- ned 1^ or efpoufed ] to him oat of the heavenly "' Limbm -, where ac- cording to which ( in his being overcome ) the Elementary Woman was given to him( viz. Eve ) who ( in the Spirit of the worlds over- coraing ) was figured after a beaftiall forme.

1 1. But that wee may in a briefe fumme give the Reader to under- Hiand, what our knowledge and high " fenfe in the light of Nature hath highly apprehended : wee therefore fet it down thus,according to our knowledge. Adjmw^i the Image of God, according to thefiniiiicude of God, which God ( the holy Trinity in one onely divine fubftance) through the virgin of his Ecernall Wifdome, in the wifdome had f ma- nifefted or ] *> difcovered [_ or purpofed '] ( in the Ecernall Element ) to have in the roome of the fallen Devill j for his counfell ( in the Eternall will ) mull: ftand : there fhould and muft be a Throne and Princely Region in this Place, which fhould manifeft the Eternall Wonders.

12. And fo now God created the Image, and fimilirude, out of the Eternall Element ( in which the Eternall Wonders are Originally ) and \_ God ] breathed into him the Spirit of the Eilences, out of his Ecernall Originall wilI,out of the through- broken Gate of the Deepe, where thewheele of theftiriing and breaking- through,ftandeth in the Eternall Minde, which rcacheth the cleere true and pure Deity of the Heart of God.

15. This [_ Image] is not the Heart of God , but it reacheth into the Heart of God, and it receiveth venue, light and joy from the Heart and Light of God : for it is in the Eternal] will of the Father, out of which he ^ the Father ] continually generateth his Heart and Word from Eternity ; and p his Elfcnccs, which,in the Element of his body (z*;^. fin the Element j^ of Ignorance in rhcErcrnall Won- ders of God^ now breathed into him, they ( in rtfpedof thehigh triumphing Light, out of the Heart and Lightof God) were Paradjfc : his meate and drinke was Paradife, out of the • Element, in his will : whereby then he drew the vcrtue (of the Eternall Wonders of God ) into him, and generated the noife [ voice J found, or the Eternall Hymneof the Eternall Wonders of God, out of himfelfe before the will i and all this ftood before the chaft, high, noble, and blefied vir- gin, (the Divine Wifdome) in apleafanc (port, and was the right Paradife.

14. But now, what this is, my Pen cannot defcribc : I rather long after it to comprehend it more in perfeftion, and to live therein ; which wee here in the light of Nature (in the Gate of the Deepe ) f know and behold : but wee cannot raife our threefold minde into it, till our * rough Garment: be put od'^and then wee ihall behold it with- OBtmoIeftatioo. 15. But

l8p

'Or, appear"

ancc.

"' Out of the

heavenly ex'

traffjeede, or

ftibfimtidity.

" Or, percepti- on.

° ForefccnCi or rcfolved.

V Adams Ef- fcnees*

'iOr, Tvant'mg Hfiderfiandivg, ^ The one in- ward pure Element.

*■ Apprehend or

underftand. * Adams Gar' menty or ibii Earthly Ti'

bernacle.

I pt> of the Fall of Adam and Eve, Chap. 1 7.

1$. But becaufe the foure Elements went forth now further out of the {_ one] Element, and made, with the quiatcffence of the Starres, and with the heart of the Elfcnces ( vics^. the Sunne ) the third Prin- ciple, wherein alfo the great Wonders ftood •, and becaufe there was no creature found chat could maaifeft thofe {_ wonders '] , but oneJy that Image and fimilitude of God ( vi\. Man ) who had the chart vir- gin ( the wifdome of God ) in him j therefore the Spirit of this world prelled fo hard upon the Image, for the virgin, that it might raanifeft its wonders, and did poHdfe Man -, from whence he firft gat the name Menfch, \_ Man 3 » as amixt Perfon.

\6. But when the Wifdome of God faw, that Man from the Spirit of the world came to luftjto mingle himfelfe with the foure Elements, then came the Commandement and faid : Theujhdt »9c eiteof the l^newUdieofgoodandevill •, Now the knowledge of good and evill is not manifeft in the Paradife,and in the kingdome of Heaven, but one- ly in the " ilTue out of the Element, in the fiercenefle , there onely ftandeth the knowledge of evill manifeft : and there onely the Eflen- ces are kindleable : and fo therein Death ftickcth i of which God faid, whitt tbou catcit thereof thou [halt dye.

17. God intended that the body which he fhould get from the in- feftion of the foure Elements, mult dye : and it did alfo prefently (in his tender "virgin minde) dye totheParadife, and gat the minde of this world, wherein fticketh nothing but patching and piecing, as alfo frailty, and at laft, Death.

18. But that the foure Elements, with the Sunne and Starres, had fuch power to prefle upon Adam^ and to y infeft him, the caufe of it was, becaufe he was extraded out of them {vi\. out of the Element j and had (in the Originality) all the three Kingdomes ( all three Prin- ciples) in him •, and therefore it was that he muft be tempted whether he could ftand in the Paradife, ( in the Kingdome of Heaven ) : and there, both heavei^Iy, and alfo earthly fruit, was fet before him.

19. For the Tree of Temptation was earthly ( as now adayes all the Trees are) : all the other were Paradificall, from which ^</«w could eateParadificallvertue in his mouth, and had no need of fto- mack and gutts, for they [ the Trees ] were like his body and [ like j

» one Pure the "^ Element, and the Tree of Temptation, was like the foure Ele- E'emem. ments. ;".'

20. But that Mofes preflTeth fo hard upon i r, and fairh : 6 od treat'cd CMan of a lump of Earth -, there the va'ile is before Ills face, tie? that the earthly Man cannot looke him in the face ■, ihdeed he was rightly a I ump of earth and earth, when he had eaten earthly friiit which God

did forbid him -, but \{Adam { before the Fall ) had been of the tar rh

, :, '^'eaffthly, th^tin Gcd would nqt have forbidden him, th,e t^rthly^frpj t •,

"isalfojif he had been created out of the earfhlyElftrf^^Vncrtfore

^The foure Ele- ments that are iffued or gone forth out of the inward one Element.

^Virgm-lilic^ or maydenly.

y Or, poyfoft bim.

chap. 1 7- Of the Fall of Adam and Sve^ Ipi

did not the Earthly Element put its deaths upon him iufTantly with a rough skin ? Wherefore did that |^ Earthly Element ] leave Man naked and bare", and when it had plainly poiTefled him, yet it left him naked.

21. M.ofc^ fpeaketh oncly of the Tables of God, ^h'ch were * gra- « ^ijm^crutn. ven-throut;h with the Ten Commandements, fo that they could fee through them in -.0 theParadife: he hung the vaile before his face ( as is to be feenc concerning f the people of 3 Ifrad) : becaufe Man was become earthly, and therefore muft put oif the earthly againe, and then he muftwith/(?/«(<Cor Jefus) enter into the Paradificall Promifed Land , and not with Msfes ftay in the Wilderneffe of this world, where the vaile of this world hangeth before him, before the Paradife.

2 2 Reafon muft not imaginei that God ever made any Beaft out of a lump of Earth, as a Potter maketh a Pot ; but he faid. Let there come forth all farts ofBeaftf^ every one after its i^indc : chat is, out of all Effences, every one after the property of its Eflence j and fo alfo it was ( by the Fiat ) figured according to the property of its own Ef- fence, and in like manner, all TreeB^Hearbs^and Grafle, all at once to- gether i how then fhould the Image of God be made out of the fragile L or corruptible ] Effences ? But it [_ muft be and ] was made in the Paradife out of the Eternall j^ Effences "J ?

29. The earth is not Ecernall, and for the fake of the fragility [ or corruptibility ] therefore mms body muft breake {_ or perifh ] i be- ■ caufe he hath attrafted the corruptibility to him •, thus alfo the Para- dificall knowledge* delight and joy is departed from him, and he is fallen into the kindled anger, of the kindled fou re Elements, which ( according to their fiercenelTe, ) " qualifie with the eternall anger in ^ Or, mingle. the Abyfle •, although the outward * Region of the Sunne is mitigated, ' Or, tvori'^ing. fo that it is a pleafant habitation, as is feene before our eyes ^ yet if the Sunne fhould vanifh away, then thou wouldft well fee and fcele the anger of God, confider it well.

24. Thus it is fhewed us in the light of Nature , that when Adrm was thus impregnated \_ or poffeffed J from the Spirit of this world, then God '' built [ or made ] a Garden in Edeo upon earth, « in the ^ Or, planted, Paradife, and caufed to grow up, all forts of Paradificall fruit, pleafant * In the Divine to behold, and good to eatc, and the Tree of the Temptation in the and Angdicail midft L of the Garden of Eden ] which had its ^ Effences from the Spi iubitation and rit ofthis world', and the other (^ Trees and Fruits] had Paradificall joy. Effences. ^Ox^out-florv-

2$. In this [Garden] now the Image :>f God ftooJ altogether free : ingfubflanti- itmight e i.brace [and take] what it wojld, onely tlie Tree of Temp- aUvartim. ration, that was forbidden ■■, there he was forty dayes in tne Paradifi- call knowledge, joy, and habitation j where yet there was neither day

nor

I ^ » of the Fall sf Adam And Sve* Chap, 1 7,

nor night to him, but onely the Eternity, he faw with his eyes [ from or] out of the Divine Power ^andvertue]: there was in him, no fhutting of his eyes : he had no need of the Sunne at all,yct all things muft ferve and be fubjefttohim. The Ou»- Birth C or il^ue ] of the foure Elements did not touch him •, there was nofleepe in hiin, nor paine, nor feare : A thoufand yeares were to him but as a day : he was fuch an Image as ftiali rife at the laft day : there will rife no other I- mage, than that which God created in the beginning, therefore confi- deritwell.

26. But that 1 have faid, that he was forty dayes in the Paradife, the fecond Adams ( Chrifts ) Temptation teftifieth fo much to mee, as alfo the temptation oilft-ad at Mount Siaai^ by Mofei [ Hayings ] on the Mount, both which lafted forc)- dayes : which you may reade in Mofcs^ and concerning the Temptation of Chrift, and you will finde wonders.

27. But when Adam was infefted, from the luft to eateofthc knowledge of good and evill, and that the Spirit of rhis world preffed f or fwayed] ^^tf«», where alfo the fubtill Devil! ( which in the Spirit ofthis world flipt in) fhor mightily ziAdam, foth^r Adan became weary, and blinde to the Kingdome of God ■■, [ then ~\ faid God, It U »<»f ^tfejrf/br »w» /o i^ <a/o«c,for he will not novy s bring forth the Para-

s Generate ot dificall virgin j becaufe he is infefted from the Spirit of this world, ^^i*^* fo that the chaftity of the modefty is qnite *• at an end : wee will make

Gone. g l^gjp fQj. i^jn^^ ^q i,g vvith him, out of whom he may bui Id his Princi-

pality, and propagate himfelfe,it cannot be otherwife now i and he lee a deepe fleep fall upon Man, and he flept.

28. Here it may be very propsrly and well underftood, how the virgin in Adam departed into the Ether, into her Principle j for the Text faith, G$d Ice a deep flcefe fall upon Adam ■■, now where fleepe is, there the vertue (^ or power ] ofGod is hidden in the Centre: for where that [vertueofGod] groweth, there is no fleepe j for, the Keeper of J/rael neither flumbreth nor flecpeth ', as it is written.

If thoH ajkeji 3 Hotv long Adam Jlept,

29. Then confider Chrifts Reft in the Grave, and thou fhalt finde the ground : for the fecond Adam muft ( with his refurreftion out of the Grave ) awaken [_ or raife "} the firft, (out ef his Eternall fleepe of thedarkncfle of Hell ) out of the Grave ofthis world againe.

, 30. And fo God, in ' his fleepe, made the Woman for him out of

4mm' himfelfe, by which he muft now generate his kingdome, for now it

could not otherwife be. And when he awaked, he faw her, and tooke her to him and faid ; Jbis Uflipi of my fitjb, and bone of my bont -, for Ad&m was (in his fleepe) become cle^e another Image : for God had permitted the Spirit ofthis world in him^ to make his Tindure weary u«to fleepe. 31. A4<im

Chap, i 7. Of the Fall of Adam and 8ve, %^7

5T. Adam was in an Angclicall forme before the fleepc y but after the fleepe he had flefh and bloud : and he was ( in his flefh ) a lump of eanh ; and he faw from a threefold fpirit : with his eyes he appre- hended the light of the Sunne» and knew the firft Image no more •, although the foure Elements had not yet fallen upon him, nor tou- ched him ; for he was yet in innocency.

32. And there the Devill beftirred him, and flipt into the Serpent ( which he himfelfe is, in his own proper forme, ) and laid himfelfe at the Tree, and ^ ftrewed Sugar upon it ^ for he faw well that Eve was •« Or, /ct the a Woman, and that flice was infefted with the foure Elements, and /tveet light and although fliee did ftrive a little,aad objefted Gods Command [againft pleafantnefTc the Devill 2 , yet fhee fuffered her felfe very eafily to be perfwaded forth. when the lying Spirit faid , That the fruit would make her wife, and that her eyes (^ould be opened, and fhee be as God, knowing Good and Evill i yet he told her nor, that ( if fhee eate thereof) fhee mufl: dye : but f he faid ] fhee fhould be wife and faire •, which difeafe j^ de- fire or lu!t]ftickerh flill in the braincs of the Woraan)that (hee would faine be the fayreft Bealt.

35. So fhee pulled off an Apple and did eate, and gave to Adam alfo, and he eate of it likcwife. That was a bit at which the Hea^'ens might well have blufhed, and the Paradife have trembled, as it was in- deed really done, as is to be feene at the Death of Chri(\, ( when he entered into Death, and wreftled with Hell, ) that the Earth and the Elements trembled, and the light of the Sunne was darkened, when this bit of the Apple was to be ' healed up. j Qr cured.

The Gaie of the great AffiiUicn , and Mifery of Man.

54. Reafon fticketh at the vaile of /Wa/« -, and feeth not through the Tables chat were graven- through, which God gave him upon Mount ^inai : as alio Rcafon cannot take off the vaile from before "' his eyei, and look him in the face, for he hath a brightned {_ clatifi- m ^y^ ^y^; qI^ cd or fhiiiing ~\ countenance in the crack of the fire : it f Reafon ] is Mofe^. ^ afraid of itf that countenance ] and trembleth at it : it faith continu- ally to Mofa : Speake thou with the Lord, for wee are afraid ; and moreover, altogether naked Q and uncleane ] .

35. It prelenteth indeed the wrath of God to it felfe, and tiejii- bleiii at its fall, but it kaoweth not what hath hapned to it , itonely prefents the difobsdience before it felfe, and maketh^asif J God were, an angry malicious Devil! -, that cannot be reconciled : having indeed put oa the Garment of anger (in Adam and Eve ) on to it felfe in body and foule, and luth fet it felfe (againft the will of Go-^) in the Bath r or Lake ] of ar.ger, on whxh God took fuch " pitty l or com- " Or, mercy. paffioH],. that- he hath not fpared his own Heart, to fend it into the depthof Anger, into the AbyffeofHell j Qasalf©] into the Death

C c and

1^4 ^/ ^^^^ ^^^^ ^f ^^^^ c^d Ext* Chap.i7»

and breaking of the fourc Elements from theeternall holy Element, to help fallen Min, and to deliver him out of the anger and Death.

55. But fince the vaile (in the DeachofChrift) was taken away ff om the face of A/ff/^j i in theftead wheieof, the ftarres with the. foure Elements have yet c\{\ a myft and cloud ( through the infefti-

^Oi^thcworU- ^on of che Devill ) before Mjd ■■, ( for thc° Region of this world harh ly kingium:. generated the Anticiirifi, and fet Q him j before the countenance of

^Ot^(U linefs, ;jf V^r, in a ? cloud, as if he were ChriftjCo that the countenance of Mofes cannot be apprehended [_ or beheld J , ) therefore wee have need of the Lilly, which growech ihrough the Tables oiMofes^ ( that were gravei through, ) wich its ftrong fmell, which reacheth into the Paradife of Go-J : from whofe vertue , the People [ or Nations ] fhall be fovercuous and ftrong, that they fhall forfake che Antichrift, and fhall runne through the darkneffe to che fmell of the blolTome*, for the breaker- through che Gacesi hath planted the Lilly, and he ha:h given it into the hm i of the Nob'e virgin, and this f] Lilly ] groweth in the Element ( wonderfully ) againft the horrible ftorme of Hell , and '

^Ottdjm'nm. [againft] che 1 kmgdome of this world •, where then many ' branches

* OifTmgiii. will fall to the ground, from whence Antichrift becometh blinde, and

growech ftark madde and raving in thefogge and mift,and ftirreth the ^ The affer and ''foure Elements in the [ wrach or grimme '] fiercenelfe ■■, and then ic • mMici in the is needfull for the children of God to awake from the fleepe of the four Elcmmts, fogge -, this the Spirit intimateth, in the light of Nature ferioufty and earneftly.

37. Therefore, according to our knowledge, wee will fee downe an Expoficion of the fall of Man, which is very perfeftly manifefteJ,

* Over tvh' and appearech in the light of che Day, and ' con vinceth us t and wee neffeth. have no need of the '^ fooleries of che Antichrift, who with the bloud

" Fopperies or and death of Chrift doth but feeke his own covetoufneffe, pride, and

fo^iy expo^ti' volupcuoufiiede, and draweth the vaile of ^ 'fes before our eyes, thic

ovi-. ^ wee ih :)uU 1 :)c fee through the Tables that were graven through

( L through ! fjfui or fef^ ) into the promifed Land of Paradife :

that he nuy onely fie and ride upoi his horrible and devouring Beaft

of cove:oufnelTe and pride : which [Beaft ] is become fo very great

and ftrong, chi: it fhadlowech the circuit of the Earth, andruleth fo

*H'igb and wonierfuUy over "Mouitaines and Valleys, with his fiercencfle :

Joi», which r Bcift J yet fhill be broke.i by the Lilly withoat hands i at

wh^ch the [ People or j Nicions fhill wonder, and fay, How art thou

( O rerrib.e aad great might | and power "J ) founded upon fo weake

ani loofe a ground.

g3. N V.V then if weeconSier che miferable fall o( Adam ind Eve^ wee need not to runne long after the raidie Antichrift, to fetch [] or learne ] wifdome from him, he hach none : Let us onely confi- der.oar felv.e5,and compare che heavenly and earthly Image one with

the

C^ap. 1 7. Of the Fall of Adam and Eve, 1^5

the other , and fo wee j^ fhall ] fee the whole y roote and ground y Or, drift, thereof : wee have no need of a Doftour,nor of any ftrange language about it, it fiandeth written in our body and foule j and when we fee it, it terrifieth us fo much, that wee tremble at it, as Eve and ^Adam did in their Fall.

59. And if wee doe not come to know forhaveaglimpfeof j the Treader upon the Serpent in the marke of the partition [or limit ol feperation ] in the Gate of the Deepe, between the world and the Kingdome of Hell, then wee fee [ indeed ] nothing elfe butmeere niifery and Death, which mighc ^ well awaken us from fleepe- * Perfn>ade m

40. Doe but behold thy felfe thou blinde Minde, and confider thy to atva^c. felfe, where is thy Angelicall * forme in thee?Why art thou fo angry, * Of, Iifiage, fterne, \_ fierce, froward ] and malicious ? Wherefore doeft thou ele- vate thy felfe hill in thy wickednelle, in pride, in might [ or authori- ty 3 and pomp) and boaftefl; thy felfe for a brave and potent Beafl: ^

What is it that thou doefl ? Wherefore haft thou let the Spirit of this

world into thee> which fedaceth thee ( as it liftech ) into high mind-

cdnefle, into [ proud 3 ftoutneife, into ^ potency and po;i)p, into co- b Authoritie

vecoufnelTe and lying, into falfhnod and treachery , as alfo into fick- and jiatcUnefs ■

nefle and corruption ? [. or frailty ? 3

41. Whatisitnow that thou 'haft after thy corruptingjwhen thou ^Kjepeil or dyeft ? Confider thy felfe, what is it that thou art T then ] ? Thou art tai^ifl wiih' a Spirit : but what kinde of fource [ or property '} is it that thou haft thee.

in thee ? [] furely thou haft in thee J anger, wickednelTe, pr"'de, felf- feeking, wilfulnelTe, ( in raifing up thy felfe after tempcrall pleafure, " but finding none y ) [ thou haft J a falfe minde in the Spirit, full of lyes and deceit, and murtherous, [ arifing in thee] out of the Kflen- ces : as thou wcrt upon Earth towards Men, juft fo it is [_ then ] with fuch a Spirit as is gone forth from thee out of the corruptible body of the Elements. And where fliall that [then3 remaine when this world perifheth? Doeft thoufuppofe that it fhall [then 3 be an Angelv hath it an Angelicall quality [ fource or property 3 ? is its fource [ or quality 3 in love, humility, and meeknefle ? is it in the Divine Obe- dience, in the light of Joy ?

42. O thou blinde Minde, with thy might and ftatelineffe, fuil of wic'kednefle and devillifh fierce wiath [ wilt thou know where thou art after that thy body perifheth ? ] thou art even w'rAx all ilie De- viils, in the AbyiTe of Hell j if thou doeft not turns and ( by earneft unfained forrow and repentance for thy abominations) enter into the Angelicall footlteps, thacthe Saviour and Treader upon the Serpent of fierce wrath, wickednelle, lying, and deceit, may meet thee, and embrve-thee in his armes, and [ that thou 3 mayeft be new borne in ^ Th: vp'ifdome him, and be yeelded up into the bofome of the "* chaft virgin, and be- and trnrcy of

- come an Angel-,or elfe thou art in the Eternall Death, in the Eternall God.

C c 2 Dark-

1^6 ' Of the Fall ef AdAm and Sve, Chap. 17.

Difkrtcfte, and canft in ill Eternity nor reach the kingdome of God any more.

43. Ordoeftcho'jfappafe, thKl^rriteofthefailof Man without Ovylino'V' « light and Uiiderftiiiding? Of that Idoe nor look and fee into the ho- Mge. ly Scripcuie, what that faith of it, [ when I fay ] that Man before his

fall was Angelicall in his minde and body ? Then heare and fee wha: Chrifl: faith of it, Mitth. i^. verf. 21. /» the re/nrrc^ion of the Dead, tbcy tViUueuher tntr^y, nor oe given m mirriage^ but tbey are as the Aa- gels OjGid i and fuch an Image God created in the beginning, [ ac- \ cording ] to his (iniilitudc.

44. For an angry, malicious, proud, felffeeking for honour and dignity, mendacious, [ or lying ] thee/ing, robbing, murtherous, laf- civious, lecherous minde, is not the fimilitude of God ■, but an hum- ble, chaft, modeft, pure, courteous 1 minde 3 which inclineth it felfe with a longing defirc and love to the Heart of God, that is the fimili- tude of Godjin which the fire flaming Spirit in the joy and meeknefle goeth forth our of the will, and for its brethren, the will of its Spirit (which goeth forth from it) readily inclineth towards them ', and as the Proverb faith, Imfzrteth tha vt^y hurt to tht», which is done in Spirit, wherein the heavenly joy ( in the Eternal! Element ) fpring- eth up, and the Wonders of God are manifefted in the virgin , by a Hymne of praife to the Eternall Mindeof Godj where the minde playeth upon the Harp oiOavidzrv Hymne to God : where then ( ia

' the eternall holy Minde ) there fpringeth up knowledge and colours

in the [ Eternall J Elemenc> and in the Spirit wonders, wich works arad powers [ or vertues J .

4^. And chis is the Image of God, which Goi created for his glo- ry and joy, and no other •, and let not the madde Antichrift perfwade thee concerning any other [ Image of God ] for there is no other : thybodyandlbuleconvinceththeeofit, as alfo Heaven and Earth, the Starres and Elements j look upon what thou wilt, all things con- vince thee \ and if thou doeft not turne and enter inro that Image to which God created thee, then in the breaking of thy body (when thy minde in the Spirit of the foule fhall ftand naked without a body ) thou fhalt be afhimcd before all creatures, this wee fpeake according £0 its high worth, as it is highly knowne in the will of Go J.

^6. Thus it is highly [ neceffary ] for us to know the miferable '■^^ Fall of our firft Parents : wherefore it was fo wich God, that his anger

'\^, is in us, and that wee mufk dye. and (if wee apprehend not the Trea-

der upon the Serpent ) mufi: alfo perifh tternally. But that wee may fee downc a Ih jrt Summary of the Fall ( hecaiife of our fimple, cold, dull, and dark minde ) for the Readers underftaading, who it may be doth not yec apprehend our fenfe and knowledge : therefore wee will €Kplaine ic briefly and clearly, and alfo readily impart our knowledge

and

Chap. 1 7. ^/ ^^^ ^^^ ^f ^^^^ ^fi^ ^'^^'

and minde to him, as indeed ( ^according to the Divine Image ) wee ought to doe.

^47. Adam ftood forty dayes in an Angelicall Image before his fleepe, and there was neither day nornight in him, alfo no time j thoujh indeed he was not ( as an Angel ) a meere Spirit : for his bo- dy was out of the ^ Element, which is no uaderftanding Spirit,butf isj theatcraftion [_ concretion or congelation '] in the will of God,or the ''L/wtw, which ftandeth before God, wherein the chart virgin (the Divine Wifdome dwelleth ) which discovered and created the Image out of the Element by the Fiat.

48. And oat of this Limhus ( at the time when the Earth was cor- porifed ) went forth the foare Elements , as out of a fountaine •, and that which svas difcovered [. or manifefted ] by the virgin ( the wif- dome of God ) in the innumerableneife, were the Srarres, as a vertue [_ power '] or procreation out of the Lm'hK : aad they are the Qj'n- telfence ' of the foure Elements,not fevered from the foure Elements, but qualifying [ or mixing vermes 3 one with another, ^ aid yet ex- trafted from the foure ilTaes, with their fturp Efftnces ', and they are the feeking (^longing or hunger ~\ of the foure Elements (or as 1 may exprelTeitby afimilitude) [they are j the Mm, and the Elements are the Woftian 5 and the heart of thefe things is the Element, in one onely fubftancc, and the Eiltnces in that 1 one Element ] are the ver- tues [ or powers ] of the Wonders of the Wifdome of God, and are called Paradife, an exulting Joy.

49. And the Spirit of the Eternall EiTences ( which hath under- ftanding and knoA'ledge , and alfo the triall and proving of every thing, in which the fource f or aftive p operty or q jality^ which is in Man, confiftech ) that was breathed into him,by the wifdo ne of God, through the driving will, which goeth ' forward, out of the Eternall Minde, out of the opened Gates of the Deepe, throut^h the Word, 1^ together ] with the moving Spirit of Gid •, and he had the"' Touch of the Centre of the AbylTe fvi:^] ths Eternall fource '^ behinde hm, as a Bind, and before him, the heart and light of God, as a Glaace of thejoy and kindling of Paradife, which fpringeth up in th." Bifences with the light of the joy •, andbeieath him f he had J the foure Ele- ments in the budding out of the Lsmb-a which was in him.

<,o. And as long as he fet hislmiginit'on in the Heart of God, the Paradife svas in him [_ and he in the Pdrid fe 'J and the Ei id of the Abyffe, in him ( in the ' fource ) was a Paraiifc of tranfcenden: Joy : and the Kiigd^me of this world held him from beaeich alfo in the Band, bccaufe itg^erh forth from the E^en^rai : ba: fo loag as he fet his minde in the Heart of G)i, it Qthekinyd^meof the foure Eie- menti J coj'.d not, lay hjli on hi n ;_ or miifiriifm | , aid it wa, im- paitent,a5 to him, as this w:»?id is impotent as to Gjd.

$T, And

for, in.

S The inward

Eler/icnt. '^ Or, tbi iter'

naUExrtb.

' or> before.

^ The Sta^re: Tvab th:lr fierce proper- ty^ are extra- cted out of the fourEkm'.nts.

' Or, Into Rc- fi7j7(i:'wn. ^ Or, fi.rring. ' Oi,aitk:firc ii behindi cbs

o O.yprnpcrty, as the fire is th: ciufi of the l::h: a}idj%:Ji' i-g.

ip8 ^/ ^^^^ ^^^ ^f ^^^^ ^^^ ^'ve. Chap. 17,

c T. Anr^ rhiK rhe Snirir ant^ fonle ai Ada.»i ftnnH in the m'lHft. f in

? TArff had a dcfirc to have him.

lOTftbeday.

» Adam.

^Aluit:plycdi fopagatcd. » Or, genera- Ud.

5 1. And thus the Spiiit and foule oiAdnin ftood in the midft, ( in the joyfull Paradife ) forty dayes, as one [ onely ] day, and all p in ^ clinedtohinv, oncfwhereofwas]thekingdomeof Hell, of the £- ternall Originality cut of the dark Minde,oucof which his Worme of the foule ( in the opened Gate ) svas gone forth : and recondIy,r there inclined to himj the Deity of the Kingdomc of Heaven in the opened Gate, in the pleafant Luftre rand rhirdly,the Spirit of the Starres and Elements [ inclined to him J drawing him to their Bands , and hear- tily defiring him.

$2. /ind thus Aci:Lm ftood upright in the Temptation : for his an- gry minde ( out of the Oiig'nality of the firl\ Principle ) (\ood in Joy £ being enlightened j from :he light of God j and the foucce of the fierce wrath, made the rifing joy, forrhe light made all meeke a«d * friendly, that he might incline himfelfe to love, and thereby he f\ood ( on earth ) rightly in the Paradife.

53. The foure Elements of this world, together with the Sunne and Starres, they could not qualifie [ or mix j with him : he drew no Aire into him : but the Spirit of God ( in the virgin ) was his breath- ing and [ his ] kindling of the tire in the Spirit.

54.. But v^hile he thus ftood ( between the kingdome of Hell and the kingdome of this world ) in the Paradife, bound witft Bands, and yet alfo wholly free, in the might of God ', he [ reflefted himfelfe in- to or] difcovered himfelfe in the great Deepe of the kingdome of this world : in which the great wonders alfo ftand hidden in the Centre, as wee fee, that Man hath (by his Eternail Minde) difcovered it and brought it to 1 Light, as is feene before our eyes ■-, and in his difcove- ring S_ or reflefting ] he imagined, and fell into luft , for the Spirit of the world took hold of him ( \_ and ] as a Mother makech a mark up- on a childe in the Mothers womb ) and f he J became ( in the luft ) impregnated from the Spirit of this world : and then was blinde, as to God, and faw, neither God nor the virgin anymore \n his minde. And thus the Kingdome of Heaven continued in the opened Gate of the Omnipotence [ or Almighcinefle 3 ( in the Paradife ) in its Lown] Principle, to it felfe ( and the virgin in it ) hidden in the Centre, and was in Adam^ and yet Adam ( with his minde ) was not in God, but in the Spirit of this world, and he became feeble as to the kingdome of Gods and fo fell dcwne and flept*

55. And then God ( by the Spirit of this world, through the Fiat) built [_ or formed J out of ^ him, the Woman of this world, by whom );■ he'^increafed his Kin^doxre. The Woman was out of the Matrix, which ( before the iniedion ) was a chaft virgin, which /iww fhouM have 'brought forth out of himfelfe > but when the modcfty of the wifdome, and ability . or potency 3 departed from him , ( when he pafled into the Spirit of this world) he could not then bring forth for

generate^ ',

chap. 1 7* Of the Fali of Adam and Sve^ \g^

generate ~\ j for in his fleepe the Spirit of this world cloadied him wichriefh and bloud, and figured [^ formed or fhaped ] him into a Beaftjas wee now fee by very wofuil efxperience •, and know our feivcs to be blinde and naked as to the Itingd^me of God, [ being ] without any verrue, [ or fTrengrh j , in rheileepe of the great mifery, cloa- thcd with corruprible \_ fraile and tranfitory ] lielh and bloud.

5 5. And now w hen Adam awaked from fleepe, then he was a Man and no Angel : he drew breath fronn the aire, and therewith kindled his "^ Starry Spiritjwhich had taken poffclTion of him: he knew his wife u Or, AftraH to be a Woman, and that ftee was ^ taken out of him, and tooke her Spirit. to him, as all Beafts couple together : yet he had then pure eyes, for s Qr, ocy.erA- thefiercenelTeLorgrim wrath] did not yet ftick in them, but the ted. infeftion [ or longing J : The Element of fire with its bitterneffe ( which qualifieth [^ or raixeth properties ] with the Abyfle of Hell ) had not preffed him wholly.

57. Thus now Adara with his wife , went ( in great luft and joy ) into the Garden of £^<;7,where Adam told her of the Commandement concerning the Tree j But Eve ( being a Woman of this world ) re- garded it but little, and turned her from Adam to the Tree,and look- ed upon it with luft : and the luft inftantly took hold of her : and the lying Devill ( when fhee was talking with him, whoii fhee knew nor, neither had heard of any Devill) perfwaded her, and fhee laid hold on the Tree, and brake o}t'[] an Apple] and did eate of the fruit of the foure Elements and Starres, and gave to Adam •, and when Ad^/i faw that Eve dyed y not, then he eate alio. ^ ^^ CAting.

$8. And then their eyes were opened , and they knew that they had flefh and bloud,and were quite naked : for the Spirit of the great World took them captive with the foure Elements, and figured ( [or framed in j them ) Stomack and Gutts ^ though indeed in the Qeepe of/^4<*;«( when the Matrix was levered from the Litw.cs) the fame formes were already figured, but they knew it not, till after the biting of the Apple: and then the Spirit of t'le fierceneife lirft gat !a, and made its Region, ( as nuy be teene, in rhe Heart, Liver, Luogs, Gail, and Bladder, as alfo in the Stomick) this Regiment, hid A.urn gotten in his fleepe, and with the biting of the Apple, the Spirit of the great world hath fet it felfe in that [ Government '] .

§9. And then they looked one upon another, and were afhamed one before another, and they were afraid of the wrath {_ or fe/crtty '] that entered into them, for it was the anger of God ■■, and thus they were captivated by the fi ft Principle ( as by the Abyife of Heil )■, and held vi^ij^a and £f.' captive in their fou'e5 in the Ecernall [part j : for i" fprung up with terrour, feare, and doubt, concerning the king- dome of God : and they could hive no co Tifort, \_ in that condition J j for they faw the Paradife no more, but the Garden in £i.v» ; fo alio

they

J 00 ^f ^^^ ^^^ 4 Adam and Sve. Chap. 1 7.

they had loft the Deity, tliey could fetnowill [[ordefire] into it! for the wrath and doubt ftood in the way.

60. Then came the Spirit of this world with its rough jGarment, with heate and cold, and prefled upon them, as opon naked people : and fo ftruck the Image of God halfe dead, ( with their fiercenefle, anguifh,and doubt,with their quality [or property3 of hot and cold) and let it lye in paine, anguifh, and doubt. And here Man went frona Jtrufdem (out of the Paradifc ) to fcricbo, into the houfe of murthe- rours, who ftript himof his Paradificall Garment, and robbed him, and ftruck him ( with their poyfon, torment, plague, and fickneffe^ from their infeftion ) halfe dead, and fo left him and went theii: way* as the fecond Adam faid in the Gofpel, in a fimilirude for Para- ble].

5i. And here now was no remedy, neither in Heaven, nor in this world, they were captivated in hard ilavery (in mifery and death) : the Abyffe of Hell did hold the foule,and the Spirit of this world held the body [_ captive ] : Death and corruption was in the body : and there was nothing clfe in them but enmity to it felfe, [ proceeding ] from the tart Efiiences of the Starres, wherein ore fource C or quali- ty ] fti iveth as'.airift the other, and one brcaketh [ or deftroyeth J the other with greater paine and torment to the body, with treaibling and skreeking, and at Jaft [ comes ] corruption and death, as it is bc- , fore cur eyes.

62. There the Devill gat the Game : for the kingdome of this world to be his againe, he gat anenc>ance intoMiiu, an^ he could reach into the Effencesof his foule ; for they were * now both in one kingdome.

6^. He C the Bevill ] fuppofed [ faying ] the kingdome of this world is thine, thou fhalt fport thy fei-ie according to thy power, with the Image of Man, which fnould have potleired thy Throve his Spirit is in thy kingdome : and fo \_ the Devill j mocked. God in his minde j r faying j Where is now thy noble Image, which thou didft create to Kule over my Throne ? am not I Lord of the great Might of the fire ? 1 will rule over thy Throne, the might [ or ftrcngth ] and vetrue is mine : I flie up above the Thrones of vertue and ftrength, and no might f or power ] can withftand mee.

54. Yes indeed he Hiech up above the Thrones : but he cannot flie into the Thrones j he flieth up in the firfl: crernal) fource of fire, which is fterne>foure, dark, hit d, coId> rough, andbi- ''ng^ but he cannot get through the open Gxtc of the Deepe, into l'h; Light of God, but he flieth up aloft in h s AbylVe,in the Eternity,in the wrath- full fource £ or quality ] of Htll , and reacheth nothing elfe. And therefore he is a Prince, ( though in the AbylTe ot Heli, ) which was well enough knowne to Man after his miferaole Fail.

6$. And

^ Mi^n nnd the "DcviU were bath in the wrach voyde ofgrace.

Chap. 17- Of the Fall of Adam and Sve,

6$. Andbecaufelmay nocbew'el! underftood by the Reader, in that I write, that Man dwelleth in the AbylTe of Hell with the De- vills i therefore I will fhcNv him the ground , that he may touch and handle it:and if he will notfeele it, yet it is given to himthwhemay know ic, and it fhall be a witneffe againft him.

66. It is not without a caufe, that Chrifl: calleth the Devifl a Prince of this world, for he is fo, according t« the ftrft Principle, ac- cording to the kingdome of wrath, and continueth fo to Eternity j but he is not fo, according to the kingdome of the foure Elements and Starres ', for if he had full power in that, then there would be no vegetative [ fruit ~\ nor living creature upon the Earth : he cannot mafter the * exit of the foure Elements : for he is in theOiigmality, and there is a f whole] Principle between j onely when the ''Con- ftellations doe awaken the fierce wrath of the fire, in the Elements, as in a tempeftuous ftorme. then he is Mafter Jugler [ in mifchlefe ] and rejoyceth himfelfe[ therein : ~\ though indeed he hath no power there neither, except it be pernsitred to him from the anger of God, then he is the Hangman [ or Executioner ] , and executech the ' Right as a Servant [ Minifter or OfficerJ , but not as a Judge, but as an Executioner.

^7. He is Executioner in the kingdome of this world, the Starres are the Councell,and God is the King of the Land, and whofoever de- partech from God, falleth into the Councell of the Starres, which run many uppr the fword, and make them lay violent hands upon than- felves,'aiid T. bring 1 fometo a Rope, others to the water : and there he i? very bufie, an3 is the Driver or Executioner.

6Z. Into this great mifery Man is fallen; and he" is fallen quire ■* home to the kingdome of the Starres and Elementi,as to his body, what rhefe doe with him, that he is , and that ftandeth in the fub- ftance ; they make one great , another fmall : one ftraight, another ftooping and crooked : they fend one fortune and riches, and ano- ther poverty : of one they make a crafty fubtill Man according to the couofell and kingdome of this world , and of another they make an Ideot, they make one a King, and they breake and pull downc ano- ther : one they kill, another they bring into the world : and conti- nually drive the minde of Man, yet into nothing clfc but into vaine turmoilej difcontent, and vexation.

69. Befides the kingdome of Hell and of [ fierce 3 wrath alwayes gape after the foule, and fet their jawes wide, open to devours the captive foule : which is held faft fettered with d.vo ftrong chaines : the one of the kingdome of Hell : the other of the Kingdome of this world, and is continually led by the heavy, lumpifh, beaftiall, and fickiy body , as a Theefe who is often led to the place of Execution, aiidftiii bya Petit'ion reprieved, and laid in prifon againe : and rhe

D d poore

«0I

*Thtt tvbich

proceedetbjOr'

ijjucth.

" OTyufpeas ef

thg Starres. \

^ The Sent tftee. Judgement^ or Mice.

^ Into the bo- font.

f Of, Execute ' fuftiee.

"^Comictedby, or through

lot Of the FaU of Aelav^ &Hd Evt, Chap.l?.

poore foule muft lye thus in Prifon the whole time of the body: where the Devill on the one fide very fuddcnly rufheth upon it with his devouring fiercencfle, wrath, and malice, and would carry it into the AbylTe ; then inftantly \_ it is beat upon by 3 the gliftering [ flat- tering i world, with pomp, braveryj coverouftiefle, and voluptuouf- nefle oi Perdition : prefent.'y [ againe cometh upon it ] ficknefle and feare) and it is contmually trembling and quaking : and when Man goeth but in the darks how is it amazed, and continually afraid that the Executioner will take it, and * doe execution upon it.

The Gate I or Expofitioa'j of the great finne ^ and contrariety of will again^ ^od^ * in Man,

70- If wee did well confider the abominations and great iinnes of Man before God, which our firfl: Parents inherited for us , then wee Ihould fcarce ever be merry in this world at all , if the Spirit of this world did not eaft foolifh fancies, and Teeming joyes and pleafures be- fore us,in our imprifonment •, or it the Regeneration did not caufe us fo highly to rejoyce that wee ftiall once be delivered out of this Pri- fon i for in this life, wee finde nothing elfe but mecrc abomination, finne, mifery and death, and fcarce attaine (in this [ temporary^ life) fo much as a glimpfe of the Etcrnall Joy.

71. Now the mindeaskech. What is finne then? How is it iinne ? Wherefore hith God a loathing againft the fubftance which he hath created ? Behold thou childe of Man, there is no finnc in Heaven in the prefence of God : onely in thy felfe there is finne,and finne fepe- rareth us and our God afunder : otherwife all things zu- fix, \_ or perr feft] , and good, in their own beeiiig {_ or fubftance 3 > the kingdome of Hell and of wrath is good in ic felte, according to its [own ] Regi- on, it doth not vex or torment it feife : buc its woe [^paine or fmart^ is its birth, and the rifing of its fource i alfo it defireth nothing elfe.

72. Andfo alfo the Kingdome of this world is fix [^orperfeft^ and good, in it felfe : neither d )\:h ic vex or torment it felfe ; bat the elevating '>f the Eletiie i s ( v:\. the kmdling of the heate, cold, aire, and water,) is its grooving and ipringing : neither doth it torment it felfe in it felfe ', nor harh 't any niftreffe or feare in it felfe.

73. Onely Min(Nvho is proceeded out of another Principle ) hath in both thofe [ forementioned j Principles, woe, mifery, forrow, and diftreffe j tor he is not in his native Countrey : and none of thefe two

iVmhed and Principles can att:aine his native Countrey. Therefore the poore

ftjueefed, foule mult be thus s plagued and tormented, that it may attaine its

^In ihechincl^t native Countrey againe : it nmit goe againe through the Gate of the

craiuj, or tio- deep anguifh of Ded..h ■, it muft breake through two kingdomes, and

fiag of ths it fticketh here ^ between the Dooreand the hinges, and is continu-

HiJre, ally infefled with thofe things which keep it back and plague it, it fticketh as it were in a Prefie. 74. If

chap. 17- Of the 'Pall of Adam and Eve,

74. If it ftraineth to God [ ward ], then the Devill holdeth it on one fide with one Band, and the world, with another Band ; and they ' fet upon it : the Devill handleth it in fierceneffe, f fternnelTe, fro- wardneffe, or J wrath, which is a fource [ or quality] and finne, which cannot attaine to the kingdome of God j and the world leadeth it in- to pride, covetoufnefl'e, and flefhiy loH-, fo that the ^ Effences of the foule grow full [ or impregnated ] with the rlefhly will •, for the will of the minde, draweth thefe things into the foule, and fo the foule ( from that which is attrafted ) becometh wholly uncleane, I fwelled and dark, and cannot attaine the light of Godiits ElTcnces that fliould give up themfelves to God, cannot : for they arc too rough and can- not get Into the light, that kindleth not it felfe in its Effences j the Gates of the Deepe muft be broken open firft, and then the Eflences 1^ of the foule may j preffe into the liberty, "^ without the darkneffe : but if the minde be " filled, then it cannot [ come into the liberty,] and then begin horrour, feare, diftreire, and defpaire of the kingdome of God, and this makedi mcere torment [ woe, paine, and fmarc J in the foule.

75. Thus thou fhalt know in what manner it is finne before God : thou haft in thy felfe the fone eternall pure J Element, which is a joy in the prefence o/Godcand now if thou rage and rave with the fource [ quality or property] of Hell, then thou touchcft \_ or troubleft] the Element: and thouftirreftup the"* wrath (^and makcftit] togoe forth,and thou doeft as the Devill did>when he awakened Q or ftirred up ~\ and kindled the fierce ** wrath in the Fiat, whereby the* fierce- nelTe generated earch and ftones ', thou finneft [ piercing ] into the Heaven in the prefence of God, upon which the Prophers complained in many places. That the difobedient did grieve their God : though f in himfelfe ) he felt no paine, yet his wrath was kindled in the firft Principle, in the Gate of the Deepe, wherein the fgule ftandeth, and that is a meere abomination before him.

16. Behold, all whatfoevcr thou letteft into thy minde (if thy foule be not inclined [ or yeeldcd up ] to God, fo that ? it beleeveth and trufteth in him) then all whatfoever thou doeft is finne : for thou bringeft an earthly Minde into the Gate of the Deepe, where the Spi- rit of God {_ moverh, walketh, or 1 goeth, and thou dcfileft the Ele- ment which is in the prefence of God.

7 7 . Thou wilt fay,How ? God dwellcth in Heaven. O ! thou blinde Minde, full of Darkneffe i the Heaven where God dwelleth Is alfo in thee, as .<4^.!W was both upon Earth, and alfo in Paradife at once i and give not way to Antichrift to dire<^ thee aloft without [the place of ] this world above the Starres, for he telleth thee a lye, as the De- viil h'mrelfe did. God is every where, as the Prophet David faith : ;/ I fly teiheDay'brca'i^or mto HeU-,th>iU art there. Alfo where a tbs

D d 2 flacc

2O3

* Ox,a^auU it.

''Or, budding fubfiajitiall vcrtues. ' Mudded.

"^ Beyond. " Or, big with pride , cove- toufneffe^ermy, anger^ migh: afidpomp.

° Or , flti'ce gnmuiffe.

9 It liwdeibin bdtefe and con- fidece totvardi GodamiGoed-

nelfe'

204 ^f ^^* ^'^^^ ^/ ^^^^ ^^^ ^'^'* Ghap.17.

f A/« of my refi ? am not I be that 0ub all things ? yet I behold the mi- ftrablc and thofc that are of att'el^en Spirit, andlwiUdvotllinthem:

S Or, Itnt. Alfo,/ will dwell inj&cob^andmy "3 T abemaclejhail be in Ifrad : under- ftand ic right, he will dwell in the contrite and broken Spirit, which brtaketh the Gate of Darknefte, he will prefie into that [ Spirit ] .

t jrfcmon or 7 8- Therefore beware of the r longing [ luft or dcfire '] : and fey

hiiiitcr. "°'- '" ^^y ^"^^^'^' ^ ^^'''^ '" ^^^ ^'"^^' ^^^ ^^^'^ ^^^"-^ ""^^ ""^ f nor ]

* ' what I thinke and doe ; he ftandeth in the Gate of thy Minde, where

tYQ icule ftanderh ( before the cleere face of God ) in the opened Gate : and all thy abominations are knowne before God , and thou wyJ^'x'i rf e Element of God blufh [ or change colonr] with them : tbtui giicvcft rhe chaft virgin ( which dwelleth in her own Centre and h given to be a companion to thee in thy minde) and makeft her fad ; fhee warneth thee of the way of the ungodly : if thou follow [her counfeli ] , and turncft, and breakeft in unto her, by earneft Repentance, then fhee crowneth thee in thy minde with wifdome and underftanding, that thou mayef^ then very well avoyde the Devill ; but if thou docft not, then thou falleft out of one finne and abomina- tion, into another, and makeft thy raeafure full and running over . and then the Devill helpeth thee into his kingdome, and thou art ve-

^Rnd or if'bip. jy ferviceable to him : for thou art a true ^ fcourge to the children of God, not onely vvith reproaching, but alfo in deeds Cor in the work of thy hands ] which the Devill dare not doe, thou doeft him accep- « Of a godly table fervice. He tickleth thee finely with the Name [*of God j fo^hat XealoHs Many thou bringeft forth from thy lips, and teacheft it ; but thy heart is a proftjfour, or Theefe an-d a Murtherer, and thou art wholly dead to the kingdome godly Divine, of Heaven. "

7$). Therefore O thou beloved Minde ! Examine thy felfe to what thou art inclined : whether thou art inclined to righteoufnefle, love, fidelity, and tnith :- Alfo to chafi:ity,modefty, and mercifulneffe : if fo, ic is well for thee •, but if not, then dive into thy bofome, and confi- *OT,tboughts, der thy fleilily heart, and try it, wrap thy " fenfes together, and put them in prifon.and ftorme thy flefhiy heart,that the Elements in thee may qiakc and tremble : The flattering and lying Devill (who hath ^Earneji -^^ak poffeffed tliy tiefhly heart ) fliall feele thefe ^ ftroakes ( which he will f>f Repentance, not like) & then he niuft be gonetand rhou wilt be of another minde ; r Or, inventi' This is no y conceit from a minde not opened, i t felfe hath tried this, on. and therefore ir fhall ftand for a Memoriall and a continuall Moni-

tour : and whofoever pleafeth, let him try it, and he fhall finde won- ders indeed. ^ Bodily. 80. Now when Adam and his wife had eaten of the earthly Fruit,

» Or, branches then they were afhamed one of another, for they perceived the bea- of leaves, ftiall Members for * Propagation : and they broke off » boughs, and ^ frivities. held them before their " fhame : and the voice of God went into the

Garden,

Cbap.i7« Of the Fall of Adam and Sve, 205

Garden, highly into their Mindes, and they hid themfelves bchinde the Trees in the Garden.

81. Here wee fee clearly, yes we feele, that God ( in the begin- ning ) created no fuch Image with beaftiall Members for Propagati- on, for that which God created for Eternity, that hath no ' fhame be- ' OtfirivkieS' fore it. Yet alfo they then nrft perceived that they were naked : the Elements had taken pofieflion of them, and yet put no earthly Gar- ment [_ like the Beafts hairy fkin ] upon them : for the Spirit of Man was not from the eflences and properties of the Elements [ as the Spirit of the Beafts ] but [ Man 'J was out of the Eternal!.

62. And here in this place, there is nothing more palpable, than that it is feene and knowne,_that Adam had no B«ai\iall forme before his fleepe, before his wife •, | was formed ~] ■■, for he was neither Man nor Woman, bur, a chart virgin without Beaftiall forme? he had no .^ fhame nor breafts, neither had he need of them : he fhould have ge- nerated in love and chaftity ( without paine, or opening of his Body ) a virgin as himfelfe was ; and it fhould have been poflTible, that the wholeHoaftof Angelicall Men, fhould have proceeded out of one onely Man, ( as the Angels did, ) out of one fountainej if he had ftood in the Temptation s even as all thofe ( who come to the onely Arch- Shepherd, to his Reft) were redeemed ( by one onely Man, ) from the Etcrnall Death and Torment of Hell.

8^. Here now wee finde, that they heard the voice of God in the Garden : for the Element (which is before God,wherewith Man qua- Ilfieth {_ or mixeth ] ) that did tremble becaufe of fmne : and finne was manifefted in the Element of the Minde, tirft in Adam and Eve j and then feare and terrour fell into the Eflfences of the foule : for the firft Principle in the [ fierce '] fternnefie was ftirrcd ; fo that [ Princi- ple ] gat (as a Man may fay) fe%vdl for its fource of fire. And is rifen up in the kindling, in a contrariety of will,in the Effences, where one forme hath continually oppofed the other, vi\. the foure tartneffe, and the cold with their attrafting, have awakened the bitter ftinging and tormenting in the Efiences of the Tinfture of the bloud in the Spirit : and the bitter raging and rifing hath awakened the fire.

84. And (b inftead of the Paradificall Joy and refreftiment , there hath been a meere Brimftone-Spirit, which ftandeth in anguifh and trembling of corruption Qor fragility ~\ •, which kindleth the Tinfture of the Bioud, wherein tearing, ftinging, and tormenting is wrought ; and if the fire in the Brimftone Spirit be too much kindled, then it burneththeTindureup, and the light of Life goeth out, and then the body falleth away to he a dead carkafl'e ; a>id if the tart foure - nefle be k'mdled too much by the hard attra^ing and holding, then alfo the light of Life goeth our, and the body perilheth •» fo a!fo of the water j if the Tinfture kindleth it felfe in thejiieekneife, then it be- come th

'206

^Purjie with

fiitZ.

« Sore or al(; ing.

^ Touched or hurt him.

t thoughts J ntinde, ckfire, or lust.

*> The comreti- OTty majfty or lumf>

I Or, ]oynts.

k Jptes^pafi- ges or wayes.

Of the Fall of Adam and Eve. Cftap.iy.

Cometh "^windyj grolTe/welled, wholly dark, al-fo infeftious and « cor- rupt, wherein the tlafh of the life is as a pricking Thorn : and fo Mans life is every where begirt with enemies, and thepoore foule is alwaycs in a clofe prifon fettered with many chaines : and is continu- ally in feare that ( when the body fhall |^ dye or 'Jbreake ) it may fall into the kingdomc of the Executioner, the Dcvill.

8 $. Thus, in Adam and Eve in the Garden of Eden ( after the bi- ting of the Apple ) there fprung up the firft fruit in the Gate of the Deepe, where the foule ftandeth before God, and qualifieth [ or mix- eth ] with the will of the Juftice of the Father : who fetteth his will before him ( in the breaking cf the DarknelTe ) in the light of the Meekneffe,and coatinually generareth his beloved Heart and Sonne ( in the vertoe of the meekneffe of the will) vi\, his Eternail Wordi from Eternity.

26. And fo fhould the Angelicall Man alfo fet his will in the bro- ken Gates of the Dark»iefle, through the will of the Father ( where- with the foule qOljlifieth {_ or mingleth ] ) in the meekneffe of the Heart of God, and rhen the fource [or quality "J of the Darkneffe in the [ fierce 3 wrathfulneffe, fhould not have 'ftirred him, but he fhould have continued a glorious Prince of Paradife, in triumph over the kingdome of Hell and of this world.

87. But when he fet his 8 Imagination in the kingdome of this world, then the bright and cleere will of his foule, drew the fwelled kingdome of the out- Birth to the foule into its will : and fo the pure Paradificall foule became darke, and the Element of the body did get the ^ Mefch or Majfayy/\nc\\ the will of the foule of the minde attraft- ed into the Element t of the body ] j and then he was a flefhly Man, and gat the fierceneflc of the firft Principle, which the ftrong break- ing through to God, in the Gate of the Deepe , did make to be hard [ Griffles and Bone s.

88. And wee are feriouflyand highly to know (for it is feenc in the light of Life,) that the marrow in the bones, hath the nobleft and highcrt Tinfture, wherein the Spirit is fweettft,and the light cleareft-, which may be knowne in the fire, if you be not biinde with your gain-faying ', and it is accurately knowne, that thofe ^ places ( where the hard bones now are ) were wonders and vertue [_ or power 1 which have broken the Gates of the Darknefle, in which [ power J the Angelicall Man in the Light, ftood.

89. Therefore the Providence of God ('when Adam fell into long- ing f dcfire or luft 3 ) environed that vertue and ftrengrh, with the might of the fiift Pi inciple(i'i'^. with the might of rhe Scarresand fliarpneffe of God ) that the fource f or quality^ of the lirft and third Principle, might not fo eafily touch it '■> and this was done in Adams deepe, when God built Adam to [ or for \ this world, from whence

Saint

chap. 17* Of the Fall of ^ dam and Sve,

Si\nt?aulz\{o faith j Thai, the naturaU Mm rvas ci-catedln thi corrup- tible Ife of this r9,nid : which was done at the Temptation of Adamy at that time when God made his natural! wife oat of him ; but he was a holy Image before, and 'he muft be the fame againe in his Reftora- tion at the Laft Day.

po. Though the Devill and this world rage and rave agaioft this j yet it is nevertheleiTe the ground of Truth, highly knowne in the won- ders of God: and not from, the Fables or Suppofitions, fuch as the proud appearing - holy or hypocritical! world now ground their ^ Babble upon, about the Cup of Jefus Chrifk, for the advancing of their pomp and haughtinetTe, their own honour and fuppofed wif- dome, for their pleafure, and the " filling of their Bellies , Lilce the Proud Bride in Eatj/w, wlqo rideth upon the Evil! Eeaft, which de- vourcth the miferable j Therefore thus faith the Spirit, againft Bsibell in the Confufion , Ih.iveJpcivedthceout : in the time of the wrath, thou fhalt drinl< of the Cup of thy Pride, and thy fource [ or Tor- ment J flia!! rife up ia Eternity.

Of the voice of God in the Garden of Eden, and the Conference betvoeen God and thofe * tttxy^ about finne,

pi. So now when Adam and his Eve ( after the biting of the Ap- ple ) beheld themfeJvcs, tlien ihey perceived the monf^rous Image and Beafti?ll Forme, and they felt »n themfelves the wrath of Gcd, and the fitrcenelle of the Starr es and Elements ; for they took no- tice ol the Storuack aiid G'lttt: , into which rhey had ftuffed the earth- ly fruit, which began to ° take elf eft, and tliey faw their beaftiall ftame : and then they did life up rhe'r mindes towards Paradife, but they found it not ; they ran rremyling with feare, and crept behinde theTfcei : for the wrath had ftirred ( thei- ElTences in the Spirit,) with the earthly fruit, and then came the voice of God in the Centre of the Gates of the Deepe ana called Ad.wi, and ^lid : Adarriy iFhcre an thou ? And he faid, Htr?. ami: -id I .uw u/ra'id,for I am naJj^cdy And the Lord faid 5 ii^ho hath ta.dtb-c th.-ic thou an aaicd? H^si i'bo/t eaten of the Tree ^rvhercof j fiud i^nto thee, thai ihm ^ouldilinot eate tben^f? And lie fai.-ijf^e H'omm yrot 10 mce and I did cote ; and he faid unto the Wo Tian, f/'/'y haji (bou doncfo ? And fhee faid, the Ser- pent beguiled mee, fj < htt I did iate.

92. Here it may be fecne very plainly, thit the Dgrill had left his Angelical! Image ; and co iieth now in the foiine of a Serpent,wich his raurtherous lying, and p beguilerh the Woman : becaufe he had not been able to overthrow /f^i^« wh>lly,therIore he fetteth upo he Wo- man : and promifeth her ' wifdome, and the riches of this world, and

that

207

^TheAdam'i- cdl Mem,

ons, conceits, and notions. " Gourmimdi-

Adam Md- Evc.

* ^lulifie or miHgCe in tbem.

P OTfdcceheth. ^ Cunning , fuhtiltyy or

'1q8

,Tbe frvtetnes

offiKM.

^ from the earthly volup- tuoufnefe,md dainty delka- cier^tbe Dmi- t Or, Qvit!>

" AppearC', or difcovcY itfe'f to fee.

Of the Full of Adam and Bve* Chap.17.

that fhee fhould be therein like God •, the Devil! mingled lyes and truth together, and faid, Shicjlould be as God : bu: he meant, accord- ing to the Kingdomeof this world, and according to the firft Princi- ple of the [_ fierce } wrath : and let Paradife out •, But Eve underftood it, that fhee fliould continue in the Paradife, in the divine andplea- fant }oy.

93. Therefore it is not good to prattle with the Devill, he is a lyar and murcherer from the beginning of his kingdome, and a theefe alfo, he cometh onely to murther and to fteale, as here f yrlihEve ] : and the Devill is the highcft caufe of the Fall : for he ftrewed r Sugar up- on ^damy fo that he imagined [ or lufted] after the kingdome of this world 5 though Adam indeed did not fee him, yet he flipt into the EUences of the [ fierce, foure ] fternnefle : and did there ftrow Hclls- Paradificall- Sugar before him, fo thit ^dam lurted.

94. But becaufe he beguiled Adam and Eve with his Sugar, there- fore God hath prepared fuch a dwelling houfc for him, as Adam lets forth ( from the ^earthly Sugar ) at the nether moft EKit: and chat fhall be left: for him at the corruption of the Earth, when it goeth in- to its Ether-, and then that pieafant fmell of the ftinck of linneand abominations ( in the kingdome of the fierce w rath ) fhall remaine for him, and that Sugar he (hall eate Eternally » and frame his will continually therein to get other Sugar in the ' furnace of the fire, and then he may make that ready for him, as may beft fute with his pal- lat : at which he quaketh and trembleth, when he heareth the Spirit declare fuch things j and hereby it is alfo fignified to all the ungodly, that they fhall alfo eate the fame Sugar Eternally , which they have continually baked here, with their blafpheming, curfing, covetouf- nelfe, fcorne, backbiting, (^ thorny-taunting ] murthering, robbing, and taking the fweat of the needy and miferableto mainraine their haughty ftately Pride.

95. And now when thefe two thus captivated by the Devill and this world, ftood before God with feare and great horrour, and felt the anger of God, and the fevere judgement : rhen the Heart of God, which had made them pittied them, and it " did look whether there were any f remedy or i counfeH that might help poor Man, and re- deeme [ or deliver ] him from the Bands of the Eternall f fiercenelfe or J wrath, and from the raortall body of this world : but there was nothing found, neither in Heaven, nor in this world, thar could make theni free, there was no Principality or Throne- Angel,which had the ability to doe it: all was loft, they were in the Eternall Judgement of the Temporall and Eternall Death. For the firft Principle had cap- tivated thena, in the Spirit of the foule, and qualified \_ or mingled ] with the foule, the Kingdome of Heaven in the Light was fhut up £ and there was a firme endoftirej of a whole Principle between, • and

Chap. 1 7. Of the Fall of Adam aacl Sve, Jop

and * it could not reach the kingdome of Heaven againe, except that * ^^^foule, it were borne of God againe,otherwife there was no counfell nor help nor refuge in any thing at all.

96. Then rhe Devill mocked the Image,and Hell opened its jawes wide, and had the biidle in thei r ElTenceSjand continual]}' drew them therewith towards the heliifh fire of the fierce wrath : and then there was trembling and horrour in the minde,and they could not reach the love of God ; Heaven was their Enemy, no Angel came neere them, but the horrible Devills, they fhewed themfelves, and hooped, cry- ing, Ho, ho ! wee have gotten the Game, wee are Princes over Men, wee will torment them foundly , becaufe they would have poffelfed our Throne : wee fhould have been their footftoole,and now wee are their Judges ; what care wee for God, he dwelleth not in our king- dome : wherefore hath he thruft us out, wee will be fure to wreake our fpleene upon his Image.

The mofl p/eafant and moft lovely gate [ or Expo-

/iti'on'j of thepromife of the Treader upon the

Serpent^ highly to be confidered,

9 7. Now when no counfell {_ or remedy] was found, and that Mati was funk downe into Hell, to the great Triumph of the Devills : then faid God to the Serpent ( the Devill •, ) Becaufe tbou hafi done thus j be thou cur fed ^ and the f cede of the ^f'oman JhaH tread upon [^or break ^ thy Headland thujhilt bruifj [or y wound] hit Hcele : at which the A- y Qj- /?;«« byfle of Hell did quake and tremble, but the Devill underftood not >^ ^*

wholly what thit (hojld be : onely he faw, that the word imagined [ or reprefented it fclfe J in Adam and in Eve, in the Centre of Life, and that it oppofed the fierceneffe of the kingdome of Hell, of which heftood in feare, and his jollity was leflened, for he did nor relilh that.

98. JJftf/^j writethhereas if the Serpent had beguiled Evt' , be- caufe God curfed it, [and faid 3 Tbjt it (b-^uldeate Earth, an^ creep e upon its belly ; but Mofcs here puccech the vayle before our eyes, that he cannot be looked in the Face : for all Prophecies ftand in dark words, that the Devill may not know f nor apprehend them ] and learne the Times, and that he may not ftrow his falfe feede,before the wondersofGodappeare •, asmay befeenc in all the Prophecs, who prophefied of the Treader upon the Serpent.

99. Wee know, thic the Devill flipr into the Serpent, and fpake out of the Serpent ;, for God did nor (iie-ine Tby it '] that the Treader upon the Serpent, fhould tread upon the heiJ of the beaftiall Ser- pent: but that he lliould deftroy rhe Devlil and the AbylTeof Hell. But that was the Punllhmenc of the Beaftiall Serpent, that it fhould

E e remaine

210 Of the FaU of Adam &itd Eve* Chap. 17.

fijmk'me 4 poyfonous Worme, without fectejand eate Earth, and have communion with the Dcvijl •, for fo all Evil! Spirits in Hell appeare» in their own forme, according to their fource C or quality J as Ser- pents, Dragons, horrible Wormes and evHl Beafts.

TOO- This now the Devil! did not underftand : becaufe God fpake oTthe Serpent, and curfed it to [ be ] a horrible Worme, and he fup- pofed that it did not conCerhe him : neither doch he yet l^now his own judgement, he knoweth onely what he learnech from Men, that » OtyProphepe. doe * declare [ things ~] in the Spirit of God •, yet the Spirit of God doth not wholly intimare'his Judgement to Rim,but all in the Depth, afarre off, fo that he cannot wholly underftand it. For to the enligh- tened Men,all Prophefies ( even conceri>ing the wickednelfe of Men) are thus given, and they dare not fet them downe clearer, that the Devil! may not wholly learne the Counfell of God, and ftrow his Su- gar upon it : though in this place there are very excellent things, that ought not to be revealed to the world,for they remaine till the Judge- ment of God j that the Devi 11 may bring no new fefts into it, and lead men into doubt •, and therefore they fhall be pafi'ed over till the time of the Lilly.

lo I. So now when wee confider the great love and mercifulneffe,

in that he hath turned to Man ■■, wee finde caiife enough to write and

*MAittys or teach thefe * things : for it concerneth our eternal! Salvation, and

wonder ous Redemption out of the jawes of Hell *, therefore I will fet downe the

works and ground of the promifed MeflTiah, that the following writings may be

deed!. the better underftood , efpecially Mofes in his Bookeof the Law,

where there is need of it ; now he that will fee nothing, God help,

he muft needs be blinde *, for the time of the vifitation of the hardned

Jewes, Turks, and Heathens, cometh now. Whofoever will fee, let

them fee : the Lamps for the Bridegroomc are fhortly to be kindled :

he cometh, whofoever defireth to be a Gueft, let him prepare him a

Wedding- Garment.

102. Now/aith Reafon, how could Adam and Eve know what God meant by the Treader upon the Serpent ? Indeed, they did not wholly & altogether know^onely they faw that the Devil! muft depart from themjand not fhew himfelfe outwardly any more^but the minde ( in tlie Centfe,of the breaking through of the life,into the Element, into the prefence of the chart; and modeft virgin.the wifdome of God) * Man. '^hac underftood it \velI:for " he lodged a precious and worthy Gueft ;

for the Word ( which God the Father fpake concerning the Treader upon the Serpent ) went out of the Heart, and out of the Mouth of God, aud that was the fparke of Love [proceeJing j out of the Heart of God, which was from Eternit in the Heart of God, wliere";n God the Father had knowne and rlefted Mankinde ( before the foundati- ons of the World were laid ) thst they fhould live therein j and that

the

Chap.i7* Of the Fa,H (^f Adam and Eve, 2x1'

the fame [ fpaik or promife "J fhould ftaad in the rifing up of tiie life, and Adam^ alfo in l^is Creation, ftood therein.

log. And this is it which Saint L^aul laid ', Th.it Man is tleUed in Chriftf befo'C ikef^u:uU'.ion of the worid^ and nor thofe dregges of de- Ipaire that are now rataghc about the Eleftion of Grace : they are not the right underftandlog j I will fhew thee fouls [.nedning about ] his Eleftion of Grace, in its due place, when I (half write of the ' beafti- ^ J^^** '^« '^«" all, wolvifh, and doggifh mindcs of Men, that will not <lgive way thit tbor writeth the Treader upon the Serpent may enter into them, fo that the hea- of in bit Boo^ venly Father (in his Sonne Jefus Chrift, through his Incarnation, of the Ek^i- Offerings and Death) might draw them to him : they will not endure on of Grace, that drawing : for they have the Eflences of the Serpent which draw ** Or, dejire, into Hellibut this is not from God,(as if he did willingly leave them,) no, but from their doggifh nature , ingraired from the Starres and from the Devill: which God knoweth well,and will not caft the Pearle before fwinc i whereas [ nevertheleffe ] it were pofllble, if they did but tame, and did ftep into the New Birth, they fiiouW obcaine the Jewell, though indeed it feldom happeneth, therefore God knoweth Q who are J his.

104. As is mentioned above ', fo hath that fame Word out of the Heart of God ( which God fpake to 4dam and Eve ) Imaged [ or for- med] it Mk'in Adam iod Eve y in the light of the Life in its own

Centre i and efpoufed itfelfe with the deare and worthy * virgin of •Thewifdom chaftity, to continue eternally with Adam zndEve^ and to defend of God, them from the fiery Eflences and Darts of the Devill : as alfo if they would incline to that fan>e Word, that then they fhould thereby re- ceive the rayesofthe holy Trinity, and alfo the wifdome of the virgin.

105. And this word, fhould enlightei) the foule, and at the depar- ture of the body, be the light of the foule,and bring the foule through the Gate of die Darknefle into Paradife, ( before the bright counte- nance of God, ) into the fecond Principle, into the Element, where there is no paine.

io5. For [there] the Word clothed the foule> and fhut up the ktngdome of Hell, andthere itfhall v-aite till the day oftheReftitu- tion : and then it fliali get a body againe out of the Element, out of the body that was here {_ in this life ] ( when the "^fierceneiTe fhall be ^fVrath, cor^ wafhed and melted away in the fire) at the laft day •, and not a ftrange ruptio/i, Jimf, body, bat the fame ir did beare, in the [orie J Element hidden in the drojffe, or the foure Elements, that fame fiiall goe forth and flourifh as Adam [] had grimmjfe, done ] in Q his ] Creation.

The Gate of the Redemption,^

I07. And the fame Word is propagated by the two firft 6 Perfons, 6 Menfchen,

E c 2 [or

h Or, continue in true rejig- metion. ' Jhefoule.

k Incline to re- Ognaiion.

212 Of the Fait of Ad Am and eie. Chap. 17.

[or People '1 from one to another, [ and that ^ in the Birth of the life, and L in the 3 kindling of the foulc, yet, in the Centre : and the kingdome of Heaven is neere in every ones minde, and they can at- taineit, it they wHl thenifelves : for God hath beftowedit to every one, out of Grace.

1 08. Yet thou nnuft know that the Word fticketh not in thy [mor- tall 3 flefh and bloud ■-, as thy flefh cannot inherit the kingdome of Heaven, fo therefore it cannot ftick in the flefh : but f it fticketh ] in the Principle in the Centre of the foule, and it is the Bridegroom of the foule : if the foule be ^ faithful!, then he refteth in its bofom : but ifit turneunfaithfull, thenic (^ the foule forfaketh or ] gocth away out of the Word.

109. For ' it ft:andeth in the Gate in the Centre, (vi'^^An the doore L wy 1 ) between Heaven and Hell : and the Word is in the Heaven : and if the foule giveth way to be drawne away from that Gate, then it loofeth the Word ; but if the foule reach ^ forward againe, towards the Gate, then it attaineth that againe*, and the virgin ( who is the fervant of the Word ) goeth continually [ along ] with the foule, and warnech it of the evill wayes.

1 10. But if the foule be a Dog, an Adder, or Serpent,then the vir- gin goeth away to the Word into the Heaven, and then the doore is JhuttAnd then there is a whole Birth between the foule and theWord ( whereas elfe there is but halfe a f Birth between the Word and the foule ] : ) and then there is need of hard ftriving, and [ fuch a foule ] will hardly enter into the kingdome of Heaven : yet it is poffible enough.

' Yceldedte the 1 1 1 . This word hath brought the foules of Men ( which have ' in-

iford. dined their mindes to it, ) ever fince the beginning of the world

(when their bodies have been dead ) into the boi6n\o(Ai>rahamyimo

the Element, into the Reft> T which is ] without fource, [ or paine,]

and there the foule ( [ being yet ] without a body ) hath no Paradifi-

■^ Or, Opened, call fource,llor adive property or faculty,] but dweileth in the "» bro-

n Or, tvifdome ken Gate, in the meeke Element, in the bofom of the " virgin, in the

of God. prefence of their Bridegroome, * after the long ftrife of unquiernefle>

* Or, upon. and waireth for its body without paine : and as to the foule there is

no time, but it is in ftillnelfe : it fleepeth not, but it feeth ( without

difturbance) in the light nf the Word.

» Hevf'borney 112. But becaufe the Elfences of the fonle were infeded with the

or regCKera- poyfon of the Devill, and of Hell, fo that the foule could not be hel-

ted. ped againe,except it were ® borne a new through the word, out of the

P Oxjbeftreng' mouth of God, vi-^. through his beloved Heart, ( if ever it Ihould at-

tbencd tvith tainethe Paradificall joyand fource [ condition or qnality i againe,

Paradtfcall and qualifie or mingle in the p Paradificall Eflences, and if ever its

fower. body fhould come out of the Element againe to the foule ) then the

word

Chap.i7t Of the Fall of Adam and Sve. a 13

word ( in the virgin-chaftity ) muft ^become Man, and take Mans ^ Or, be incar-

flefh and bloud, and become a humane foule, and enter into Death, »ate,

as alfo into the firft Principle) into the dark Minde of the Eternity

( where the foule hath its Originall) into the ground of Hell i and

breake in pieces the Dark Gate in the ground of the foule, and the

chaines of the Devill, and generate [or beget ] the foule anew againe

out of the ground [thereof, '] and prefent it as a new childe ( without

linne and wrath ) before God.

113. And as the firft finne did [paflTe or ] preffe from one upon all, fo alfo the Regeneration, [ palleth J by one upon ail : and none arc excluded, except they will themfelves : whofoever faith otherwife, hath no knowledge in the kingdome of God, but telleth meere ftories for fpeaketh but according to the Hiftory or Letter onely 3 without the Spirit of Life.

114. Here following wee will, highly and orderly fet downeGods great deeds of Wonder> for the comforting of the fick<4ijw, which

for the prefent fticketh in the Preffe •, and muft fuffer ' anguilh : yet ^Squec^nf &

this [ which is fet downe ) (hall ftand agaiiift all the Gates of the De- opprefiion.

vill, alfo againft all Sefts and Schifmes : and that in the ground of the

Light (as it is given to us of God) and befides, out of the ground

of the holy Scriptures, upon the highly precious words of the Promife

in the Prophets, and the Pfalmes, as alfo the Apoftolicall [ writings ]

which, though wee doe not here alledge their Scriptures : yet wee

will fufficiently prove it toevery.one [ themfelves which will not be

contented with this fummary defcription.

The Gate of the ^ Incarnation^ of Jeftt^ Chrift for, becoming the Sonne of god, ^'^cn.

The firme ArticUs of the Cbrijilan Faith.

11$. Beloved Minde, wee write no conceits and tales, itisinear- neft, and 'tis as much as our bodies and foules arc worth : wee muft give a ftrift account of it,as being the Talent that is committed to us t if any will be * fcandalized at it, let them take heed what they doe, j^ cff'ttded truly it is high time to awake from fleepe : for the Bridegroomc * -"^ Cometh.

116. "I. WeeChriftiansbeIeeveandacknowledge,that the Eter- ut», /» ra- nail Word of God the Father became a true felf-fubfifting Man ( with r^"%''

body and foule ) in the body [ or womb] of the virgin Mary, without 3,^ l"*',- Mans* interpofing: for Nveebeleeve that he was conceived by the fi,^^"!^

Holy Ghoft, and borne of the body of the Virgin, without ) blemifh- ""J^ '^^ ing of her virgin [ purity or 3 chaftity. '^i^ 'Vr.-

11. Alfo, wee beleeve, that ( in his humane body) he dyed and ^h ("P"»i' was buried. 1 IL

^ Or yGrace,

2 ! 4 Of the prom ifed feedg of the py(fma». Cbap. 1 8 .

I I I. Alfo, [ wee beleeve] that he defcended into Hell, and hath broken the Bands of the Devil 1 (therewith he held Man captive ) in pieces, and redeemed the fou!e of Man.

IV. AjTo, v.'eebe!eeve, that he willingly dyed for our iniquities^ and reconciled hii Father, and hath brought us into » favour with him.

V. Alfo, wee beleeve, that he rofe againe from the dead on the third day, and afcended into Heaven, and there fittethat the right hand of God.

V I. Alfo, wee beleeve, that he Ihall come againe at the laft day, to judge the living and the dead ; and take his Bride to hina, and con- demne the ungodly.

V I I. Alfo, wee beleeve, that he hath a Chriftian Church here up- on Earrh, which is begotten in his bloud and death, [ and lo made j one body with many members, which he cheriftieth j and governeth with his Spirit and Word, anduniteth it continually (by the holy Baptifme, of his own appointing, and by the Sacrament of his body and bloud ) to , be ] one onely body in himfelfe.

VIII. Alfo, wee beleeve, that he protefteth and defendcth the fame, and keepeth it in one minde.

And now wee will heere- following fet downe all out of the Deepe Ground ( according to every things own fubAance ) what our know- ledge is> as far as is now neceffary.

Chap. XVIII.

Of the promt fed feede of the fvoman^ and Treader

upon the Serpent : and 0/ Adams and Eves

going forth out of Paradife^ or the

garden in Eden.

Alfo 5 Of the Curfe of God ^ hovo he cmfei the Earth for the finne of Man.

*That it, y»ee Muji not (ptali of the myflerki n>^^ the fnoutb oncly^but tviih an eamefi ^ca- loHt Hearts,

I.

WE E will not concoft the meate in the moDth,and play with the myfteries, to write one thing, and confeffe another with the mouth, to pleafe the eare, as is ufed nowadayes, where they cover themfelves continually with aftrange cloake, whereas all is nothing elfe but meere hypocrifie, appearance, ini [ jugling ] or ^ghting wim a fhaddow j The Spirit of God is not

in

chap. 1 8 . Of th% fmmifed feede of ihe mmafi^ ^ j 5

* Or, if he were from the true Spirit^

in fuch A one, but he is a Theefc and a Murtheier ; and he ufeth his Pen for nothing clfe but his own Pride : ifhehad*power, then he would htrafelfe caft all away, though he fhould [ under a (ifange co- ver ] acknowledge it but with halfe a mouth : He is to fpeake freely cut of the Abyfie of his heart, and to write without a cover, for Chrift hath done away his covering [] or vayle J and his loving coun- tenance appeareth to the whole world, for a witntfle to all People.

2. Therefore let every one looke to it, and take heed of the ap- pearing holy hypocrites and flatterers , for they are Antichrifts ( and not Chrifts ) Minifters [or fervantsj •, for Antichrift hath fet his foote upon the breadth of the Earth, and rideth upon the abominable de- vouring Beaft , which is as Great as himfelfe and indeed Greater : Therefore it is highly neceflary, that every one feele | orgroape^ in his own bofom, and confider his heart how it is inclined,thac he doe not deceive himfelfe, and unknowne to himfelfe, yeeld himfelfe to be the [fcrvantor] Minifterof Antichrift, and fulfill that Prophefiej for ^ he ftandeth now « In the light of the eyes : the time of his vilita- tion is at hand : he fhaJI be manifefted in the light of the life. And beware of covetoufnefle, for thou fha not enjoy it : for the wrath of the Beart breaketh the Mountaines and Hills to pieces : and thy co- vetoufnelle will partake of the "* fiercenefle, the time is neere.

3. Now when poore fallen Man ( viz. ^dam and Eve ) ftood thus ( in great feare, horrour, and trembling ) being faft bound with the bands of the DevilJ, and of Hell, in great fcorne and fhame before the Heaven and Paradife ; Then God the Father appeared to them, with his angry minde of the Abyfle, into which they were fallen, and his moft loving heart went ( forth through the Word of the Father ) in Adz?fi and Eve, and « placed it felfe before the wrath, highly in the Gate of Mans life, and enlightened the poore foule againe, yet they could not comprehend it in the Effences of the foule : but received the Rayes of the Almighty Power, whereby Adam and Eve became * glad againe : and yet ftood trembling ( by reafon of the wrath [ or Of> »J« copt fierce horrour or grimnefle ] that was in them,and heard the fentence jorted. 'Which God pronounced : for God faid ( becau/e thou haft cat en of the Tree ivhereofi to'd thee that thoujhou/dft not eate) cur fed be the ground for thy falfe, yvkh care thoufhaU maintaine thy life thereon all thy life longy Jhornei and Thifilesjhill it brmg forth to thee : and thoufhalt eate the hearb of the field, till ihoti become Emh againe, from whence thou Tpcrt tal(en : for thou art notv Earth, and to Earth you fballreturne againe.

^ Anticbrifi.

' Mcifiifefi.

<'0r. Grim- tic fc eJr. rvrath or plagues.

« Or, oppofed.

. . 4. Here now ftand the great fecrets ( which wee canriot fee with s'our earthly eyes) wholly naked and plaine, and there is no vayle before it, onely wee are blinde to the kingdome of God,fcr God cur- fed the Earth and faid,it fhoald now beare Thornes and Thirties, and

Man

i Or, tvith the eyes 6f reafon.

1 1 ^ of the fyomifed feede of the iPonian. Chap. 1 7.

•» Or mufi. Man ^ (hould eate the fruit of the accurfed Earth ', This Indeed is a new thing. He allowed them not in Paradife, to eate of the earthly hearbs, butofthe pleafant fruit. And if he had eaten of the hearbs of the lieidsjyec that which he had eaten, was heavenly •, and when the Lord curfed the Earth, then all became earthly : and the holy Ele- ment was withdrawne, and the fruit did grow in the iffuing of the foure Elements, in the kindling of the ficrceneffe, out of which Themes and Thirties grew.

'^Before the 5 • Wee muft conceive,that there ' was then a very pleafant habita*

CurCe, tion opon the Earth : for all the fruits did grow [ fpring and bud ]

cue of the hidden Element ( through the fiercenefle of the foure Ele- ments ) •, and although the foure Elements had alfo their fruits, yet Man fliould nor,(but the Eeafts of the field fhould ) have eaten there- of: but nov/ when the Lord curfed the Earrh,then the Element wlith- drew from the roote of the Fruit •, ( for Gods curling is nothing elfe, but his flying from a thing ) and thus Gods holineffe isfiicn from the roote of the fruit, and fo the roote Q of the fruits J remainech in the foure Elements •, in the out-birthjand Adam and Eve were alfo fallen

^Into the four ^ thereinto '. and thus now like came to like : his body alfo was be- Ekmats. come earthly, and muft turne to Earth againe.

6. But that God did fay, Thoujhalt tnrne to Earth from whence thou Vfcrt tak^, that is alfo very true : but the underftanding is [_ hidden] in the Word, and the earthly vayle hangeth before it,wee muft looke under the vayle. For Adam was taken out of the earth, not out of the foure ifiuings of the Elements, f but he was] an Extraft out of the Element, which qualified [ or mingled J with the Earth : But when he fell into the foure Elements, then he became Earth, as alfo, fire, aire, and water : and now what fhould the Beaftiall Man doe [_ with ']

iOr, enjsy ft, the heavenly Paradificall fruit, he could not 'eate of it : and there- fore God doth not caft his heavenly kingdome to beafts and fwinc, but it belongeth to Angels.

7. So alfo it is very cleere and manifeft, that ( before the curfc ) there grew fuch venomous Qor poyfonous] Thornes and Thirties, and poyfonous fruits : and if God had not curfed the Earth (from the j^one] Ele.nenc ) , then no Beaft (hould have been fo fierce and Qmif- chievous or ) evill ; for God faid •, Lee the Earth be curfed for thyfal(e. From whence now is alfo arifen the difobedience of the Beafts ro' wards Man, and their wildneffe, [ or flying in their face ] as alfo, that thev are fo L cruell '] fierce Q mifchievous ] and evill , and that Man muft hide himfdfe from their fierce rage [ and fury ] whereas God (in the Creation ) gave all into his power, all Beafts of the field fhould be in fubjcdion under him,wh!ch now is claine contrary : for Man is be- come a Wolfe CO them [jn devouring the Beafts] and they are [likej Lyons a^ainft him, and there is meere Enmity againft one another •- he can fcarce order the tame Beafts, much lelle the wilde. 8. And

Chap. l8. Of the fromifed feede oftbeWma?t:

8. And wee are to know, that there was a great difference in the Beafts before the curfe : for fome (fi^.the tame ones) were very neer a-kinne to the Element,with whom Man fhould have had joy and de- light, on the contrary, fome (v;\. thewilde ones, which file from . Man) (^werevery neerea-klnne] to the foure Elements: for the ^ caufes of thofe wonders ftuck wholly in the Elfences, and they were very well knowne and feene in the light of the life in the knowledge of the " virgin : there is nothing fodeepe that Man cannot fearch in- to, and fee it moft " affuredly , if he doe but put away the vajle, and look ( through the Tables p graven through ; ) with i Jvjhua, into the promifed Land.

9. And God faid ', In thcftveat oftby ^ face, thou Jhalt eate thy Bread, tiU thou turne to Earth againe. Here now all is cleere [_and manifed ~\ in the light : for he had Toft the heavenly fruit, which grew for him without labour [or toyle of his ] j and now he muft dig and delve in the earth, and fow and plant, and fo in the foure Elements muft get fruit, in cares, labour,toyle and mifery ; for while the Element or the vertue [ or power ] out of the Element , fprong forth through the Earth, there was fo long, a continuall lafting roote to the fruit 3 but when the Element (by the curfe) withdrew, then the '^ congealed Death, frailty, and tranfitory fading, was in the roote, and they muft now continually be ' planted againe: Thus the turmoyling life of Man took beginning, wherein wee muft now " bath our felves.

10. God could well have created creatures which fhould have ma- naged the Beafts, [ fo ] that Man might well havefbyd ( in Paradife) in the Angelical! forme: andbefides that, there are alreadA^,jn all the foure Elements, creatures without a foule j God would well have laid the labour Q or charge ] (of managing the Beafts), upon another generation which were alfo ' earthly ;But he faw well that Man would 1 not ftand, therefore inf\antly the burthen was laid upon him, as Mofes alfo writeth of it.

11. But if God ^ would have had Beaftiall Men, then he would have created them fo in the beginning, and given them no Comman- dement ( neither fhould they have been tempted ) as indeed the Beafts have no * Law.

12. Therefore all Objeftions, which fall into Reafon , are nothing elfe but the fubtle contradiftions [or fallacies] of the Devill, who would very faine m3intaine,that God did will the Fall of Man ; There afe alfo Men» that dare to fay, that God did will it : [and fay ~] that he fiaed the tongue of the Serpent to feduceEz/e ;. whofe judg^ement is very juftly upon thcmfelves, becaufe they [offer to] conhrine the Devils word with lying, and [ goe about to ] make God a lyar.

13. 'Tis very true, according to the firft Principle {vi\x\\t Abyfle of Hell) he hach willed it : but that kingdome is not called God:

!. '■"' F f theie

217

fkUreafoHtvhy one beaft moi better than another. " Or, Divine

^^ifdome. '^ Infallibly. P Or, tranfptt-

rent Lax». "^Ot.fcfu,, " Or, Broms.

^Orjro^en.

.*0r, tra»f

planted. " Or, fwelter

our hives*

"Or, of the four Elements.

'^ Had dejired.

» OViCommoft' dement laid ¥pon tbem.

2i8 Of the promt fid feeble of the fvomsn, Cfaap.18.

' Or, manifift- ttb himfelfe.

k Ai the lighi of the fire dnh not confutne any thing. « Hunter or Tormentor.

^At.

* The fecond And the third.

^As the fires confummg is the joy of [be light.

s 4s there Tvould be no light without fire.

there k yet anotti*r Principle and faft indofurc between j bot in the fecond Principle ( where God » appearetli ) he hath not willed it j Indeed all is Gods : But the firft Principle is the Band of Eternity, which maketh it felfe : from whence God the Father iffueth forth from Erernity, into the fecond Princrple j and therein he generateth his Heart and Sonne [ from Eternity to Eternity 3 and there the ho- ly Ghoft gocth forth from the Father and the Sonne, and not in the firft [ Principle ] and Man is created for the fecond Principle.

14. And therefore alfo the Heart of the fecond Principle (by him- felfe ) hath new regenerated him [ Man J ( out of the Band of the firft Principle ) and delivered him from the harfh (_ or wrathful! 3 Band : and each [ Principle 3 fhall ftand, to it felfe , in its own Eternity : And yet God alone is Lord and alone Ahr-ighty •, but the Eternali Band i« Indilfoluble? or elfe the Deity alfo would be diffoluble i but riow all muft be to his honoor, glory, and joy : and he is alone the Creator of all things : and all mult ftand [ naked 3 before him : as the Scripture faith •, Thoujhalt feey andrejojcCjtvbett the tvic^edioe rC' compencid •, whereas in the fecond Principle, there is no defire of re- venge '' at all : but in the fliarpnelfe of the breaking through out of the firft[Principle3into the fecond,where the foule ftraineth through from the torment into the joy, there it rejoyceth that the 'Driver ( who plagued [^ and vexed 3 't ) is imprifoned, and becaufe now it is fccurely freed from him j even as it is the joy of the Kingdome of Heaven, that the Devill ( in the firft Principle ; is imprifoned, fo that he cannot moleft the Heaven any more, and kindle the habitation of thfeElem.entr -

1$. Ther<if6re there is alfo very great ]oy- in Heaven, (^ for this world, ) becaufe there is a Principle generated, fo that the Devill can make no more ufe of the fierce wrath ( which he powred forth and kindled in the time of his Creation ) : bot is imprifoned between the *= two Principles, which are both Good.

1 6. Thus you muft undcrftand what it is [ or meaneth 3 when the Scripture fpeaketh of revenging the ungodly, that there is joy in the Saints, at it ; for'tfie fierce wr*th [ or grimnefle 3 and the fource [ or torment 3 of Hell is the ^Joy of the Heaven : for if there were no fource [_ or paine3 , there would be S no flowing up. []or fpringing3 : bur if the light cometh (] to be 3 in the fierce [ auftere, foure 3 fource, then there is meere Joy : and in the Darkneffe there is a peculiar en- mity in it felfe, and therein is the Eternali Worme generated. ^

17. Therefore wee muft know, that ( God as he is all in all ) fo where he is not ( in the love ) in the light, there he is ( in the dark-v neffe ) in the fierceneffe, and fource \_ or torment 3 j for before the time of the.Creation there was nothing but the fource,and over it the Deity^ which continueth in ECAnrty : there is no other ground : you

[Can]

chap. I B, Of the prmijed feide of the fvoman, 2 1 9

r cin 1 finde nothing more, therefore give over your deep learchlng, for it (6 the end of Nature.

* 18 > Although fuch i' Revelation*, have been hidden [or concea- led 3*frora the beginning of the world (yet becaufe ' it maft now goe into its Ether, and into the breaking-through,) therefore all ftandcth naked,.whatfDever hath been hidden in Nature j and there fhall very gr^at things (which have been hidden ) be revealed : [ or luanifeft- cd3 : and this ■• Myfterie is the break of Day. Therefore it is time to awake, for the awakening of the dead is neere at hand.

19. Now when God had pronounced his fentcnce upon Adamy and ordained the Treader upon the Serpent for him, for his comfort and aififtance in his toyle and mifery upon Earth,then he pronounced Eves [_ fentence ] alfo, and eftablifhed her perfeftly to be a Woman of this world, and faid to her ', Tboit Jbnh beare Children rvub much pamCy and thy^rviU jhall be in/ubje^ion to thy Husband [ or Man ] and hejhall be thy Lord, and I wiU caufe many fames to tbee^ when thou art conce'tvedtvitb childe.

20. And here it is as cleere as the Sunne,that it was not intended, that Man ( in the beginning ) fhoald generate in fuch a manner, for it fhould all have been done without ' paine, without Beaftiall •" im- pregnation , without a wife f or Woman 3 and without a Husband L or Man] • And therefore the Treader upon the Serpent was borne of a virgin^ wicbouc the (eedc of Man : although now that [^ alfo 3 muft be to be done in fuch a humane manner ,yet that was to this end onely, that the Deity might enter into flefli, and [_ fo might ] gene- rate the foule of tlelh againe out of the dark flefh, out of Death into Life. But dfe, the Saviour [or Champion 3 is wholly the Virgins Sonne, and a virgin-minde, as the firft Adam [ was 3 in the Creation •, for you muft carntftly and accurately [_ confider and ] underftand vfhx manner of Perfon he is.

21. Firft, he is God, and is in the Father of Eternity, generated oucof theFacherofErernityfrom Eternity, without beginnlcg and end, out of the Depth of the Allmightineffe, out of the broken Gates of the Sharpnefl'e [^ or Depths 3 of God in the Joy, [ or habitation ] where the Father ° actrafteth the pleafanc Joy in his Eternall will, whereby the will is impregnated , with theattraftedvertue of the light, out of *hich impregnation, the Father ° conceiveth the other r or fecond J will, to generate the vertue : aad that conception [_ or tomprehenfion 3 's Ws Word, which the Fatlier fpeaketh ( ont of the will, ^ before the wil! ) out of himfelfe : and this fpeaking rcnaineth in the mouth of the Father, as ^ a comprehended word, with che fe- cond will ; ajid the illue out of the fpoken word ( which goech forth oiicoftiie willthroAigh the Word) is the Spirit j and that which is ipoken forth.' befo/f the will, is the Eternall wifdome of God, the virgin of the chaftity. Ff 2 22, For,

''Or,w<?»(^- Jlatms. ' The world.

^ Myfterium.

' Or, Smart. "1 Conception^ or growing big with childe.

" Otihegettctb.

" Or, comprC'

hcndeth. P For, or to be

the will. ^ A word com- pnhended by thefecidwiU. 'OTffor to be

the will.

\

t%i> Of the promifed ft eJe of the fVomAm Chap, i?,

22. For, God generateth nothing- elfe but his Heart and Sonne, and will never generateany other thing out of hinnfdfe. Therefore that which is fpoken forth before [ or from] the will, is a virgin rf' chafticy, which never generatech any thing elfe neither : but fhee di?- covereth her felfe ( in the Holy Ghoft m mfinuum \_ infinitely Jin the Deepe of the wonders of the Allmightinefle,and openeth them : and ftiee hath the ftrong Fiat of God for an Inftiument £ to work witir ], whereby fhee creatcth and did create all in the beginning, andftiee difcovereth her felfe in all created things, fo that ( by her ) the won- ders of all things are brought to the Day-light.

Theflro»g Gateofthe [ I near nation or "^ becoming <JHarfy of Jefm chrifl the Sonn$ of God,

23. And out of this Heart and Word of God the Father, ( with and through the chaft virgin of God, of his wifdome of the Omnifci- ence ) is proceeded, the Treader upon the Serpent , in and with the Word of the Promife of God the Father to Adam and Eve and their children, and hath Imaged [or imprinted] it felfe in Adam's and Rvis minde,and efpoufed it felfe in Eternity [therein:] and opened [for] the foule, the Gate to the Ringdome of Heaven : and hath with the

^ 7he m/dome chart ^ virgin, fet it felfe in the Centreof rhe light of life, in the Gate 0f6od. of God, and hath given the virgin to the foule for a pcrpetoall Com-

panion, from whence Man hath his fkill and underftanding, or elfe he ' Otytboughts, could not have underftanding : fhee is the Gate of the * fenfes,and yet ^Oi^&vaydeth. fhee"leaveth the Counfell of the Starres,becaufe the foule liveth in the fource [ or quality ] of the Starr es, and is too rough, [ crude or foure,] and therefore fhee cannot imprint, [ or unite ~\ her felfe with the foule, yet fhee fheweth it the way of God } But if the foule be- come a hellilli Worme, then it withdraweth into her Gate, and ftand- eth before God, before his Word and Heart.

24. But becaufethe foule of Adam and of Eve, (and of all the children of Men ) were too rough, wilde> and too hard kindled from the firft Principle, fo that they had the fource of Hell, in them, being inclined to all evill [ malice or mifchiefe ] , therefore the Word and the Treader upon the Serpent did not fo jnftantly lmage[or imprint} it felfe in the foule of /^^aw,but ftood oppofite to the Kingdom of the Devilland of Hell,and [againft] their poyfonous Darts,in the minde, and(in theMindeofthofemen which incline and yeeld themfelves to the Treader upon the Serpent ) it breaketh the head of the Ser- pent, the Devill.

25. And fo it was tried for a long time , whether it were poflible that Man fhould be recovered this way, fo that he might yeeld him- felfe wholly to God, that the foule might be borne in the Word and

* Rule or DC' minm*

Cbap.iS. Of the fromifed feedi of the H^omafp. jaj

at laft ftand before God : yen all was in vaine, the kindled foule could not ftand, but there came to be Mah flayers and Murtherers, alfo felf- willed people, in meere lechery and unchaftity of the flefh : alfo afpi- ring in Ibte, pride, and domineering, according to the " Regiment of the Starres and Elements ; that driveth the body and foule of Man ac all times : and there were but i&N that did cleave to the Word of God.

26. Then God fent the Deluge (^or Flood] upon the whole world, and drowned all flefh, except 2^^^, who did cleave to the Word of God , he (and his fonnes and thetr wives) were preferved : and fo the world was tryed whether rt would be afraid of the horrible judge- ment, and cleave to the Word, but it was all in vaine. Then God chofe to himfeire the Generation of Scm , ( which did cleave to the Word J that fo he might ercft a light aid office of Preaching,that the world might learne from them. Bat all availed nothing : the Starres ruled Men according to their fourec [_ or quality '] in meere covc- toufnefle, unchaftity, and pride j which was indeed fo very great that they purpofcd to build a Tower, whofe top fhould reach to Heaven : fuch blinde people they were as to the kingdome of God.

27. And then God confounded their Language : that they might yet fee that they had onely confounded fenfes \_ or thoughts , [jand (hould turne them to God : that they alfo might fee that they did not underftand the Language of the Saints [ox holy people,] of the ftock of Sf«.*and that they muft be fcattered abroad over the whole world, fo that a holy feedemight be preferved,and that all might not perifh j but it availed nor, they were wicked.

23. Then God (out of the fierceneffe of the firft Principle ) burnt Sodom indGomorrah, thofe five kingdomes, with fire, for a Terrour : but it availed not, finne grew like a greene Branch. And then God promifed the chofen Gcneration,that if they would walke before him, he would bleffe them as the Starres of Heaven, and make themfo great [ that they fhould not be numbered J and yet there were ftili among them evill Birds hatched. And then God brought them into a ftrange Land , and profpered them , to try whether rhey would ac- knowledge his goodnelie, , and depend on him,, but they were ycc worfe.

29. Then God did ftirre up a Prophet among them, ( even Mofei ) who gave them Lawes, and fiiarp Doftrines, as Natures' required J and thefe were given them (through the Spirit of the * great world) in zeale, in the fire. Yet feeing they would live ftiU in the rough- neife, therefore they were tryed f or tempted to fee J whether they would live in the Father •, and God gave them Bread from Heaven, and fed them forty yeares, to try whit manner of people they would be,, and whether they would by any meanes be brought co cleave to

Gods

y Promstcd w

tbufi forth.

* Macrocofme,

VI »

* Or Joathfom. its burning.

''God.

^ OtyOJfcrings oflxccnfe.

e Gtoriom jh'ming.

^OTyprophccy of,

^^lojearcs.

Of the frmifid fitde of tht mman. Ctiap» 1 8.

Ged I hi gavg ihem Ordinane^iand Cufbmei [ to obferve ] in mean anddfhib, and alfe a Prieftly Or^cr, with htavy and hard precepti and puniOimentg which he publifhed alfe to them \ but it availed not, they were onely wlcked,and walked in the Pominion for RegimentJ of the Srarres, and yec far worfe [ they walked J altogether according to the wrathfiilnefle of Hell.

go. And there is a great matter for us to fee in the feverall Meats which God forbad them \ efpecially Swines flefh, whofe fourcc [^ qua- lity or property 3 will not fubfift in the fire, but afibrdeth onely a ftinck : and fo it doth alfo in the fire of the foule ( which reacheth [or ftirreth 3 the Originality of the firft Principle ) from whence the firft Principle (in the foule) ftincketh [ormaketh a ftinck], which is * contrary to the Word,and the noble virgin, and it maketh the Gates of the breaking through [into the light] fwelled [thick, mifty, fumy ] and dark j for the foule is alfo a fire, which burneth : and if it receive fuch a ^ fource [_ quality or property ] then that darkeneth it the more, and burneth in the vapour, like a flafh [ of lightening ] , as may be feene in the fat of fwine : for which caufe God did forbid it them.

31. And there was no other caufe of their employment about of- fering facrifice,than becaufe Man was earthly : and fo the Word ftand- ing neere the foule in the Gate of the light of life , « he heard their Prayers, through the earthly fource [ quality or property 3 of their fmells, [ <* or Incenfe ] , and fo they had a token in the fire, that their prayer was acceptable to God : as may be feene in many places in MafeSf which (hall be expounded in its due place.

32. And there is a very great matter to be feene in MofeSy con- cerning his * brightened face j where it wastryed whether it were poflible that the foule could be ranfomed, by the Fathers clarity [ or brightnefle 3 in the fire, if they did live in his Law , which was fharp and confiiming, and a great piercing to the foule j but ic was in vaine, it might not be.

35- And there the noble virgin (in the Spirit of the Prophets) did *point at the feede of the Woman, at his Incarnation [or becom- ing >^ an], his fullering and dying for the poore foule of Man, that ic might be delivered from the Eternal! Death, and !:e regenerated a- new, in the Sonne of the virgin : v^-hich was done after three thoufand nine hundred and fevency yeares : and thea the Woi d of the Promife, which God promifed to Adorn and Eie in the Paradife in the Garden of £^<:»,vvhen they fell into finre5(and which Imaged [or imprinted] it felfe in the Centre of the life, through v/hich all Men that conae to God are jnftified ) became Man.

34. It continued a long tiiiieintheCovenantofCircuircifion, (in thclife and light of the Father) with the fhaduws and types of the

Incar-

chap. 18. Of the promt fed feede of the WomAiu 2 1 «

Incarnation of the Sonne : But thefc could not i reach the carneft- % or comrt^ neffe, of the coming againe of the body out of the grave : But the hmdthTr'idm Word muft become Man, ifManmuft rife againe out of the grave, azajni. It £ the Covenant J ranfomed the foule inde«i, fo that it could ft«nd before the Father ( in the Gate of the corruptibility ) in the fire of the fharpneffe, but not in the pleafant 3oy,before the light of the ho- ly Trinity ; and bt fides it could not bring the new body forth out of the Element, for it was defiled too much with linne.

•3$. Thus in that fore-mentioned yeare, the Angel Gd^ri</ came, being fcnt of God the Father to Hayiretb^ to a poore ( yet chaft and modeft ) virgin> called Maryy (her name fignifieth plainly in the Lan- guage of Nature, 4 Redemption mt of the valley ofrnftry : and though it be plaincj that wee are not borne of the ^ High Schooles, with ^univer Cities ^ many Languages , yet wee have the Language of Nature in our ^r Academkf! Schoole of Wonders \_ or Miracles ] fixed [ftedtaft or perfeft, J which i School-Uarn- the " Mafter of Art , in his Pont ifiealibus, will not bcleeve ) and he hsrortonzues. Greeted her 1 through God , and brought the Eternall ^ Command k q^ learnsd * of die Father, out of his will, and faid to her j " H~nle^futl sfgrace^the oohor. Lord is with thee thou blejfcd among iromcn : And when (hee looked upon i Or from, bintf (hot Was terrified at his faying, and[ cortfidercd \ in her thoughts m Qr meffaie, what manner of ftlutation this tvas. And the Angel faid to hrjcare not "Luk. i./rtw Mary, thoit hafi found G race wuh God, behold, thou ^3alt ° conceive in ^erf. 28 'to the thy womb [ or body ] and bear e afonne, whofe name thoujhdt ca.ll Je- ^-^^ ofver. 25. /«*, hejhall be great, and be called the fonne of the mofi High, and God o £g imprtenfb- the LOT{Ty wilt give unto him the Throne of bis Father David^ and ted, hefbdlbeJ^Kg over thehoufe ofjaceb Eternally, andofbisj^ingdome there will be no end. Then ft^d May to the Angel , HowjhiU that come topnfe,finc€H(n0W not aMani' And the Angel mfwered' to her and faid •, the Holy Ghofi will com: upon thee, and the venue £ or power ] of the meft High w:V. everjhadow tke, threforc afo that haly One, that fhail be borne of{hce,Jh.Ul be called the Some of God. Thcti faid }ifary^ Behold ! / am the Handmaid of the Lord, let h bj done to mec as thou hajl fjid j and the Angel departed from her. Now when this Command [_ or Meflage 3 from God the Father came , then the nature of che fpirit ofthcfoulein Mary was aftonifhed, as the Text faith : for Pit was p f^g (pi^i^ ^r ftirred by a precious Gueft j who went into a wonderfull Lodging thefou't [orlnne].

35. But the Reader muft not here underftand it , as if the word, for this Incarnation,ar this time did firft come do.vn,ou!: of the higheft Heaven above the Srarres , hither beneath, and became Man, as the world teacheth in blindoeffe ; No, but the Word , which God fpake in Paradife to Adam and£fe, concerning the Treader upon the Ser- pent, (which Imaged [ or imprinted 3 it felfe in rhedoore of the . ' light 6f life,q ftanding in the Centre of the Gate of Heaven,and watt- ' ^^> beemg.

ing

ai4 Of the ^Yomifed [eede of the fPoman. Chap. 1 8.

ing perceptably in the mindes of the holy Men , even till this time ) that fame Word is become Man •, and that fame Divine Word, is a"*! gaine entred into the virgin of the Divine Wifdome, which was given ' Or ^twcd to the foulc oiAdam * neere the Word, to be a light , and a' hand- ' !J ' ■' maid, as to the Word.

for malddr- 37- ^"^ ^^^ ^'"^ of the Heart of God in the Father, is from the

r or Mini- ^^^^ entred into the v*i!l of the Wifdome, before the Father, into

"n^^ffg an Eternall ' contraft •, and the fame virgin of the Wifdome of God,

» Or efhoufaU. '» ^^^ ^°'"'^ of€od, hath in the bofom of the virgin Marjj givenit

' 'f ' "' fcife into her virgin-Matrix, and united it felfe , as a propriety, not

to depart in Eternity •, [ you muft 3 underftand , into the Eflences,

and into theTinfture of the Element , which is pure and undefiled

before God : in that, the Heart of God is become an Angelicall Man,

as Adam was in the Creation •, and the going forth out of the Heart

of God, with the whole fulneffe of the Deity ( out of which alfo the

holy Ghoft [_ or Spirit ] of God,and out of the Spirit the virgln,goeth

forth ) maketh this high Angelicall Image greater than Adam^r ever

any Angel was : for it is the bkfling, and the might of all things,

which are in the Father Eternally.

38. For the Word ( by its being given into the Element^ into the virgin 5^atrix ) is not fevered from the Father ; but it continueth e- ternally in the Father, and it is ( in the Heaven of the Element ) eve- ry where prefent : into which QElementJ the fame [word] is entred, and is become a new creature in Man : which [ new creature 3 is cal- led God . And you niuft here very highly and accurately underftand, that this new creature in the holy Element, is not generated of the flethandbloudofthe virgin-, but of God, out of the Element, in a » Or, Vfiih, totall fullneffe, and union " of the holy Trinity : which [ creature ] " Fading, continueth wirh totall fullnefle without ^ ending, therein eternally :

which r creature] every where , filleth all, in all the Gates of the holinefle, whofe depth hath no ground , and is without number, [ raeafure ] and Name.

§9- Yet you muft know,that the corporeity of the Element of this y Or IcfTe than creature is f inferiour to the Deity : for the Deity is Spirit : and the the Deity. Element is generated out of the Word from Eternity : and the Lord entered into the fervant, at which all the Angels in Heaven doe won- der : and it is the greateft wonder, that is done from Eternity, for it is againft Nature : and that may [_ indeed rightly J be [ called ] Love.

40. And after that this high Princely AngelicallCreature ( in the twinckling of an eye) in the Word and Holy Ghoft ( in rhe Holy Ele- ment ) was figured [ fafhioned, formed, or made J a felfe fobfifting creature ( with perfeA life and light) in the Word ; then alfo (in the fame twinckling of an eye ) the foure Elements ( with the Dominion

of

Chap. 1 8. Of the fromifed feede of the woman. 2 j j

of the Sunne and Starrcs) in the Tinfture of the bloud,together with

the bJoud and all hamane Effences ( which were in the body of the

virgin Mary ) in her Matrix ( according ro the Counfell of God ) in

the Element, * received the creature, wholly and properly , as one * '^Jfnmd,

{__ onely ") Creature, and not two.

41. And the holy [_ pure ] Element of the Heaven ( which inclo- feth the Dtity ) that was the Umbu* (or the Malculine feede ) to this creacf!re ^3nd the Holy Ghoft, with ifie holy Fiar, in the virgin of the Divine Wifdome, was the Mafter- Builder, ar.dthe tiilt beginntr j and ever/ Regiment, built its own ( in its O'.vn Centre ) cherein.

42. The Holy Spirit of God, buiit the formacion in the wifdome of the virgin ( in the f ho!y "J Element, in its Centre of che Heaven ) even rhe highly worthy Princely and Angtiicall formation : and- the r^egiment of the Srarres and Elements of this world, formed the ouc- v/ard Man ( wholly, with all Eflences of our humane bodes, ) with a natural! body and foule ( wholly like us ) in one onely Pcrfon-

43. And yet every forme hath its own heighr,fource,[ or quality ~\ and perception : and [ yet ~] the Divine {_ fource J hach not fo mix- ed, that thereby ] it is the lelfe : but what it was, that it continucch to be : and that which it was not, that it is, without fevering from che Divine fubftance j and the Word did abide in the Father : and rhe naturall humanity, in this world, in the bofom of che virgin M^y.

Of tbe three Regions of the [ Incurn&tioa cr ] he- coming Man J the for.nin'^ [ or Imaging ] , ;. r lof the Lord Jefm Chriff,

44. The forming of this highly worthy Perfon is feverally [done J ; firft there is the Word,or the Deity : which hath had its forming from Eternity in the Father : and affumed in the becoming Man no other forming f or Image] , but continued in the Father, as it was from Eternity, ift its fe.=te.

45. THe^fecond forming is done natorally,in the fanse time of the Angel Gabncli Greeting, Vhen the virgin faid to the Angel, Let it be done unto met at tijou hnfifaid : in the performance of the fame word,

the Imagmg for forming] in the * Element wa? done,which [ Image] ' larvard Elr was like the hrft Adam before the Pail: which then fhould have gene- ment. I'ared'fuch an ;>Angelic^n creac^»reoiir.of himfelte : and the whole Propagation bfthfe Ange^ali. Men fs-houldhave been] fo ; and that he could not dot now-, ibcdiufe he h<*d encred into che Spirit of this world i and therefore there niiift be foch a vitgih-like creature, borne in the Earthly virgin, andbfing the earthly virgin (with her brethren and fifters ) oat of the earthlinelle againe into the ! pure \ ElemeK ( before God ) Arbi'gh himfelie* And this fonriin^ £ or Iiuaging ]

G g is

%x6 Of the ^remifed feedg of the Wq^ah^ Chap#l3.

is done in t-t)^ cvs-inckling of ao eye, wholly ^r»4 p?ffp^ly vvichout any defed : and chcre is nothing ac all happened tq it the mpre, wjch thies length of time.

4(5. And the third fornningwas together in the fame twinckllng of an eye, with the other formings al/o at once (out of the [^ pure 3 filemeric, ) produce! ( )urt as if an earthly fcede were fowen, out of which a whole childe fpringeth forth ) and took its beginning natu- rally ; and the new creature ( in perfeftfon of the Elenneiit ) was the Mafculine fcede of the earthly Man, wWch the earthly Matrix of the virgin, conceived in the bofom of the virgin M<»7 j yet the earthli- neffe defiled not the Lmbm of the New Creature in the holy Ele- ment : for the word of the Deiry (which was the mark of the limit of feperation ) did hinder that.

47. And the Angelicall Image, as to tht LittJiti4 of the [^holy pure] Element, came naturally to be flefh andbloud^ vi^ith the in- fefting and figuring of all naturall Regions of hun)ane members,as all

*0r, iatbc the children of Men: and attained his naturall foule in «• the begin- tnd. ning of the third Moneth, as all other children of Adam : which hath

its ground out of the firfk Principle I and hath raifed up its Throne andfeate, into the Divine Element, into the Joy [or habitation 3 wherein it fat ( in the Cicdcion ) in Adun -, and there hath attained its Princely Throne (in the Kingdomeof Heaven,beforeGodj agaiib out of which it was gone forth, with finne, in ^dam.

48. And thither the fecond AdaiUy (with his becoming Man) brought it in againe, and[^there3 (asaloving childe) was bound up, with the Wcrd of God, in love and righteoufneffe. And there the new creature ( out of the Element ) came to be the body of the foule. For in the new Creature of the Um^fi of God, the foule was holy : and the Earthly Effences ( out of flefh and bloud ) clave to it, in the time of the earthly body ; which \_ Efl'ences ] Chrift ( when his foule with the new creature went into Peath ) left in Death : and (with the new body in the naturall foule ) arofe from Death, and triumphed over Death : as hereafter you ftiall fee the wonders con- cerning the Death and Rcfurre^ion of Chrift.

4p. But that the foule of Chrift , could be generated both in the new, and alfo in the old earthly creature : is becaufc the Gate of the foule in the firft Pri nciple, ftandeth in the fource [ or quality 3 of th^ Eternity, and reachcth into the Deep Gate of ihf Eternity, in th^ Fathers originall will, wherewith he breaketh open the Gate of the Deep, and fhineth {_ or appearech ] in the Etemall Ligh;.

50 Now then as the Word of God is in the Father» and goeth

forth out of the Father into the [ pure 1 Element, and that the fame

Word was given to Man agame in the Fall, ( from out of the [My 3

]^J(|ni^wi, through the.voyecof the Fiubcr, with the pKHpifif of t;h

■ . Tread

In this man- ner or way.

<* Over the creatures of the inward Ekmcnt.

Chap. 18. Of the frcmifed feede of the Wdmanl 227

Treaclcr upon the Serpent ) out of Grace, in rhe Centre of the light of life, fothenarurallfoule of Chrift, with its firft kindling in its Centre of rhe light of life ( where the Word, with the confent of the virgin Mary had fet it {elit^ by the Word in the Father of Eternity ) received the Principle of the Father in the Light.

$1. Thus Chnrt (^ according to this forme) was the natural) Erer- nall Sonne of God the Father : and the foule of Chrifl (in the Word^ was a felfe fublifting natural! Perfon in the Holy Trinity.

52. And there is in the Depth of the Deity, no fuch wonderfull Perfon more, as this Chrift is : whi^ the Prophet ifakb calleth ( in the Spirit high'y knowne by him ) *AVonderfu!l , Power [_ or vertue, Champion or j Saviour, Eternall Father,and Prince of Peace : whofe Dominion is greir^ and upon his ftioulders ', '' underftand (^ upon '] the creaturts of the Element.

$9. And the fecond Birth of the foule of Chrift, ftood in the natu- ral! propagation, like {_ the foules of j all men : for he alfo as well [ as other Men ] was in fix Moneths wholly figured \_ framed or formed], with a naturall body and foule, with all the Gates of the Minde and fenfes i the (oule in the firft Principle , and the body in the third Principle* and then Chrift ( the true breaker through) continued ftanding in the fecond Principle, in the Kingdome of God : and afrer nine Moneths was borne a Man, out of the body [ or womb j of the virgin Mary ^andweefaw hu Glory <a the Glory of the Oitely begotten Sonne of God the Father.

54. And here the light fhone in the Darknefle of rhe naturall out- ward body ; as Saint Juhn witneffeth *, He came into [_ or to] his own, and his own received him not for they knew him notibat thofe which received him, [ to them 3 he gas^e the might to be the children of God : and they were through him begotten to the Kingdome of Hea- ven : for his is the Kingdome, the [_ Power or ] Might, and Glory in Eternity, Atren

$^. Thusconfider heere thou beloved Minde , thou fhaic hcere 'ThefouKcfa- finde the • rootc,whereby Men (before the *^Birth of Chrift ) entered ^ien , hit the into falvation : if you underftand this writing aright (as the fame is marl^, or gee knowne, by the Author, in the Grace of God ) then you underftand thefri^. all whatsoever Mofes and the Prophets have written ; as alfo all what- *^0r, nat'rvity. foever the Month of Chrift hath taught and fpoken, thou haft no need S Or, dead tea* ofany«MaskeorSpedacIes about it : that knowledge needeth not -hing or other to be '' confirmed by the Anrichriftian Throne [or Stoole], who faith. Mans (xpolt- The Divine Ordinances muft be eftablifhed by bis Sea or Throne, tio?i. and whatfocver Men muft teach and beleeve, [ as if] ' he could not ^Or,apj/rove(i. errc. v ^ '^^'^^ fvh.cb

$5. The light of Nature flieweth us now (in the love of God) rpecilll at cleane another Throne, which God the Father wirfi his Sonne Jcfus (eife in our

G g 2 Chrift Reafoii.

228

^Thc ih/cne

ef RcfignatiCtt

in the mercy

efGod.

' OtiTyegrce

of Af after er

'DoHor.

"" His m'ghty

power , axd

authority.

Of the fromifed [tede of the fvoma/f. Chap, 1 8.

Chrift hath eftablifhed : the fame is the Eternal! ^ Throne in [^or of J Grace, where our foule maybe new Regenerated, and not in the Antichriftian Throne: that is nothing clfe but the Throne oi Babeli the Confufion, where he may continue to be the Ape of Chrift upon Earth with his brave ' Hood : where of late wee faw a young Lad [^ Difdpleor Scholler^ who pluckt the Pearle fmm his "^ Hatband, and his Hatband broke : and then he became as another Earthly Man, and none faluted [ reverenced or regarded j him.

The difference [^or*Difl^Siio»'] between the vir- gin Mary, and her Son J E SUS C H R [ST.

The Birneji and true Gate ofChrifthn Keligion , and of the

Articles of Belief e^ eirnejity to be confidend for Msns fal'

vitton-fak^^ and beaufi of the invettiions and opinio

oOf ofHeretich Jnd Schifmatick^i forged by

the confafed Babeli of Anticbriji,

Ihe high and deep Gate of the Anrara and Daj' firing in the Roote of the Lilly.

57. TheMy^erium f orMyftery] which wee knew not before; meeteth us,nor did wee know the Ground of it ; neither did wee ever efteeme our felves worthy of fuch a Revelation ; but feeing it appcar- eth unto us of Grace, through the Mercy of the Gracious Sonne of God, our lord Jefus .Chrift, therefore wee muft not be fo Laxy, but Laoour in the Gardcajy^tJie Lilly, in love to oar Neighbour, and for the fake of the Chil^^ of Hope, efpecially for the fake of the poore fid^La'^aritf, who fiech wounded in Babeli: who ( after his painfull ficknefi'e ) fhall be healed, * in the fmell of the L'lly : and when he ftiail begin to goe out from Babeli, wee will fet a Rooce before him in Htb/on, which (hall afford himftrength, to get quite out of Ba^e// for his health.

58. For the virgin [ the wifdome of God '] hath gracioufly beftow- ed a Rofe upon us, of which wee will write in fuch words as wee be- hold in that Wonder, and wee cannot (^ write '] otherwayes, but our Pen is broken, and the Rofe taken from us, and then wee are as wee were before the time [ of our knowledge '] '. whereas yet the Rofe itandeth in the Centre of Paradife, in the hand of the virgin, which fhee reacheth forth to us» in the fame place, where fhee came to us in the Gate of the Deepe, and proffered us her love : when wee lay

8 Q'cjmdnight. on the Mountaine towards the 8 North, in the ftrife and ftorme be- fore

« Of, by.

f Oat of the contentiom }Kfra.ngl'ing eyiffions.

Chap.i8« Of the fromifed feede of the woman, i^p

fore Babdlj which [ virgin ] our Earthly Man hath never feene nor knowne. ^

59. Therefore wee write out of a Schoole wherein the earthly bo- dy ( with its ^ fenfes) never ftudied, nor never learned the A, B, C i for in the Rofe of the virgin wee learned that A, B, C, which we fup- pofed wee could have learned from the 'thoughts of the Minde : but that could not be, they were too rough, and too dark, rhey could not comprehend it ; and thertfoi^ the earthly body murt not learne in this Schoole: and its tongue cannot raife it felfeuptoiti for the Hiinde of this Schoole ftood hidden in the Gate of the Deepe, in the Centre : tlierefore wee ought not to boaft of rhis Schoole at all ■■, for it is not the proper one ot the fenfes \_ or thoughts ] and minde of the earthly Man •, and if wee goe forth from the Centre of the noble virgin, then wee know aslirtle from this Schoole as others: juftas it was wich/<id/» when he went out of the Paradife of God, into the ileepe of being overcome, then at his awaking in this world, he knew no more of Paradife, and he knew his loving " virgin no more.

60. Therefore wee have no ability, might, nor underftaading ( in our earthly Will ) to teach of the Wonders of God, wee underTtand nothing thereof, according to our in- bred nature ; and none ought TO require any thing from our owne will , for wee have nothmg Lin it].

61. But the Spirit ' intimateth j that if you fhall goe out from Bi belt Into the meekneffe of Jefus Chrirt, then the Spirit in Hebron will give you Teachers with great power, at whofe Power the Elements wiJItremblc, and the '^^ Gates of the Deep file open : and thou fhilt goe out frpm La^irU'S his fickneffes \ and fores ] through the word and wonders of thefe men, for the time is neere,the Bridegroom com- eth [^ to fetch home his Bride . ]

62. And now if wee confider in our own Reafon, and ( in the con- sideration of our high knowledge ) look upon what the world at B 4- k/', hath introduced in this high Article [of Prayer 3 whereof wee are about to treate j in that Antichrift hath fet himfelfe therein, and fhewed his great " Power therein ■, then our Reafon might well keepe us back, becaufe of the great fting and danger that might befall us from the fierce wrath of Antichrift : But feeing it appeareth to us without our knowledge, therefore wee will racher obey the voice of God, than the earthly feare, in hope to be recompenced. And though it fhould happen that Antichrift fhould deftroy our earthly body, (which yetftandeth in thepermiflion ofGod, which weemuft not withftand) yet wee will more highly eftceme that which is to come, than that which is tranfitory, which [^ things to come ] if wee attaine theni] are our true Native Countrey, out of which wee ( in Adam ) are gone forch : and the Spirit inviteth all mens attention before this Gjaflc. ^3> Hitherto

•■Or, Keafon, '■ Or, Sinfes.

•= The Nobfe Sophia, the EurnaU ivif- dotneofGad.

1 'Dcclireth or

forutUuh.

'^Or,ifj'-fccrct

" Or, Autborir

2 50 ^/ ^'^* fromifed feede of the fVomA/f. Chap.iS.

(53- Hitherto the honour of Invocation f or worfhip "J hath been done and afforded to the virgin Kjry and other Saints |_ or holy Peo- ple ] that hive been here \_ in this life] ; whereas yet ( in the ground of the light of Nature ) this Commancl or Law was not knowne at all, and it is moft highly ncceflary ro be knowne, that the ground thereof hath been taken in the confuted Babel/y when men were weary of the poore ChrifV, who in this world had not whereon to lay his Head : then they did as Ifracl with Mojes , who made themfelves a Calfe to be their God.and faid -, Bcho^dylfradjthcfe areily Gods^ ivhich brought thee »ut of the land of Egypt ; and they made a calvifh worfhip of God, for their voluptuous lite •, and looked no more afcer Mofes^ but they faid •, ^yee i^notv not what u become of this man JUofes : and i hey faid to Aaron, ^a'^e thou m Gods which maj goe before us : and he made thim the Calfe i but when Mofes came andfaw i?, then he was n>rath,(ind tool^ the Talks of God-, and braise thcm^ and threw them away^ and faid: Hear/ien,yec that belong unto the Lord, Gird every Mi.n hufword t$ hit fide, and flay his brother^ the wotfh'ppers oft he C<^tfe.

(54. In fuch a forme [ or condition ] alfo is the confufed B^beH ( in

. the kingdome o! Chrift upon Ean h) in the blind earneftncflfe of mans

^Or, ifi the Q^p reafon : wheve men leek Chrift in the® kingdome of this world :

bravery and whereby they could not finde him, as Ifrael[^ could not finde 3 M fest

glory of this while he was on the Mount. And thereupon they have made other

world, Gods ( to [ goe before ] them ) ; and {_ hdve inftituted and fet up '}

their Divine- fetvicej or worfhip^ of God, wich the r>cheft [ and coft-

lieft Ornaments J and holy fhew ; and they continually fay f in their

minde J Wee know not what is becon;e of this Jefus, for he is gone

from us : wee will ereftaDivine-fervice for him in ourCountrey,

and wee will make merry at it,and that (hall be done according to our

own will and p!eafure,that wee may be rich and fat with it,and rcfrcfh

onr felves fully with this Jefus.

6^. Are wee not Lords in his Kingdome? And being in his Mini- ftry [^ feivice or worfhip '] wee are the mof^ holy and bcf\ , who may compare himfelfe with us ? He is afcended into Heaven , and he hach given us kis Dominion on Eajth ; The Keyes of f crer, he muf^ be t Deputy, Viceroy, V'car, or J Keeper of the City, and thofe he hath left us to [open J the Kingdome of Heaven, and of Hell : who will take them away from us: we can gee into Heaven well enough though %vee be evill, It matters not, wee have the Keys rhat can open it ; ^^e are Pricfts in Power f or Minifters ha ng Anthority ] , vce will let thofe in that make mi.ch of us [ fatten v.i\ and give much to our Ring- dome ', aud then the Chriftian Church will be in great honour> [_ gk>- ry, and ef^eeme ] ■■, when they fo h'ghly honour her Mtnif^ers [or fer- vants ] that will well pleafe our Lord [_ and Maftcr J : where is there foch a Kingdome as we have : fhould not that [Kingdome ] be crow- ned

Ch3p. 1 8 . of th( pomijeii fiede of the JVomM,

ne4 with the P glpfjoiirfsf^ CrowAC of this world, itnd (hoyld noc all b^iid and crourfh before it ?

66. Yes, indeed f^y they,wc€ Qur felves confeflc rhat wee are evill wicked Men, bpc this ^ Order maketh us holy •, our Office is hoIy> wee wre therrueMiniftersofChrift in his fervicei and alrhough wee be CYjU [ nicerc natural! wicked carnall ] Men, yet our Office remaineth holy : and the higheft dignity is due to us for our Office fake. As Aa- ron ( with his worihip of the Calfe) muft be called holy in his Office ; and although they forgat Mofts^ and rofe up ( ' from eating and drinking ) to dance and to play, and fo alfo Aaron muft be highly ho- noured L' and reverenced ] for his Miniftry or fervice to the Calfe.

dy. But that the Kingdome of Chrift on Earth in Babell might ftand in great earneft [ zeaie ] they fay, wee will ordaine a holy Di- vine fervice [ and worfhip of Godl that may be divers \_ or feperaced and fct apart 3 from the world, and procure there, that our Lawes may be in force [and put in execution by them]: wee will impofe great fafting Dayes and holy Dayes of feafting , that the world alfo may have a looking Glafle of Holinefie, and highly honour and reve- rence us, and acknowledge that our Miniftry \ox worftiip] which wee performe [ when wee pray ] before God , is holy •, wee muft be the Holy Prlefts of God, whofoever judgeth otherwife,we(» will condemne them : and wee doe right in it, and doe God good fervice by it. For though an Angel fhould come from Heaven, and preach any other Doftrine than wee, he is accurfed, as Paul faith.

6i. Whatfocver wee have '"ord-iined at the Convention of the Ghiefe Fathers, [ Rulers, blders, or Presbyters J witli the whole con- fent of our Ci>«f, '/;/»«» or Councell] that is holy ', for it is written, ThdHpialt not curfe the chief c \_ or Ruler ] efih} People. And when our hearts ( before the light of Nature ) ' condemne us, or that wee muft ftand aftiamed of our felves before God , aid acknowledge our felves great fii^ners ) then wee will invocate the Holy Mother of Chrift, and his Difciples, that they may pray for us, that fo our finnes may not be knomie: when wee goe in Pilgrimage ( to honour them ) and per- forme divine fervice, or worfhip, then fhee will make interctffion, and fpeake to her Sonne for us, and pray for us, fo chat wee may thus C in her fervice ) be holy : and although wee ftick continually in Bea- ftialj lechery, felfe- honour, and volupruoufnefle, yet that is no mat- ter \ M^ce have the Keys qf ?iur i,9»A the Mother of Chrift for our Aflifts^e.

igi. [ Thus ic \% with the holy Priefts 'J a$ ic was not Ifraeh mean* ing ( in M'f^s ) concerning the Calfe, to acknowledge it for a Godi, and to account it for the true God : becaufe they knew that [_ the Clalfe 2 was Gold : and that the true God had made himfelfe knowne tg|p|c^h9£wifi?{i 4^4 aWo they had good expcri^ce [oC the true

God]

23s

P irkh richcsy or the bcft Treafure gf this tvorld. "J Holy Orders, Ordination of MimJlerSy Presbyters J Of Inflitution of the Spiritualty or Clergy. » Their glutto- ny and drun- Jicnneffc.

^Qc^conduded.

' Challenge , accufc and affright M. -

• Entendcdbj

!t.

^ J 2 ^f ^^^ pomifed fiede of the fPoman. Chap. 1 8.

God 3 by the wonders [which were wrought ^ before Pharaoh ^ but they would thereby worfhip and reverence the abfent God, and make a remembrance and worfhip of God for themfelves ■■, As King Jeroboim with his Calfe-worfhip : where yet the honour mufl be " done to the true God.

70. And as jerohnams Calves viere an abomindif'on to God (which j he yet with earncrt zcale fet up to" ferve the rrne God thereby, oncly, that he might biic pieferve h's woildly ^xingdome, that the People might not fall from him, when they were to gee I'p ro ferufakm to offer facrifice ) and God rejefted htm and his wholt- honfe for it : and as Mojts came ( in wrath ) becaufe of their Divine fervice before the Calfc, and brake the Tables of the Divire Law, and took his fword : and one brother muf^ flay the other, becaufc of their abominations and iinnes of falfe worfhipping of God •, fo dro-( thou blind world in BabeU of confuiion ) feeing thou art fallen away (rdm the evety wfiere prefent, ail knowing, all-feeing, all hearing all fmtlling, and all- feel- ing Heart Jtfus Chrift, and fet upon thy own conceited wayes, and doeft not dciiie,to fee the gracious countenance it felf of Jcfus Chrift : and wilt not lay afide thy fhame and whoredome, thy appearing fhew ofholinefle or hypocrifie, thy felfe conceited wtllful! pride, might, authority^pomp and ftate ; but liveft in thy invented holinelie,for thy pleafuie, in covetoufnefle, gourmundizing, gluttony, and drunkcn- nelfc, and in meere exalting of thy felfe in honour i therefore the fe- cond Mofcs ( which was promifed by the firf\, and which Men fhould heare) hat|| broken the Tables of his Law ( wiicreupon his precious 'Incarnation, fuffcrtng Death, Refurreftion, and entring into Hea- ven) ftood ) and hath flopt their entring into thy eares : and he hath fent thee ffrong delufions (out of the fpirit of thy own invented fhew- holineflfe ) as Saint ^aul faich : lb that thou belecvefl: the Spirit of ly- ing, and livef\ according to thy flefhlyluft: tbatfothyown invented fhew-holinelfe with thy falfe Key ( which doth not open the fuffering , abd dying of Jefus Chrift in his Death ) doth deceive thy felfe. '

71. For thou art not entered into the Father by the interccfTion of men ^but by the precious Incarnation of jefus Chrift, and if rhoa doeft not inftantly turne in the laft voyce of Gods call (whereas ma- ny of you have been much called) and goe out from I'.abell •, then Mo' /cjftandeth in wrath, and faith , Gird every oaehu fivnd to his fide, and flay hu brother in BabeU : and fo thou deftroycft thy felfe : for the ' Spirit of thy own mouth will deftroy thy felfe i fo that thou fhalt be no moT€ ciAhd Babe ff f but fiercenetfe, wrath and fword within thy felfe, which will confume thee , and not fpare : for thou murthereft thy felfe, thou great wonder of the world.

72.0 how have all the Prophets written of' thee : and yet thou

I^wdt not thy felfe *, thou rideft fo upon thy fatt pampercfi Beaft :

.' ' and

« Or, becoming Man.

chap. 18. Of the prmifed feede of the fVoman. 2 3 3

and that riding pleafeth thee fo well, that thou wilt rather goe to the Dev'ill into the Abyfle of Hell, than that thou wile light off thy Beaft. What fhall become of thee then thou blind Babeli ? doe but yet light off from thy great ugly Beaft \_ which indeed is ~\ thy might, pomp, ftare,and pride •, behold ! thy Bridegroom cometh,and reacheth forth his hand to thee, and would lead tlice out oiBabeU.

•73. Did cot he walke on foote upon earth ? He did not ride fo i He had not whereon to lay his head : what kingdome dee you build for him? Where is the place of his Reft ? Doth he not reft in thy Arnies ? Wherefore doeft thou not embrace him ? Is he [ according tothyReafon] too poore in this world , yet he is rich in Heaven-, who wilt thou fend to him, to be reconciled to thee ? Tfce Mother of Jefus ? O no, that will not availe : he doth not ftand behinde thee and abfolve thy wickednefle, for thy inclination of falfliood : He knoweth not thy y Letters which thou fendeft to him by the Saints, who are in y Thy Embaffn the ftill Reft before him in the heavenly Element. and Mtffagfs.

74. The Spirit of their foules is in the ftillnefle , in the ftill habi- tation before God : it doth not let thy rough finnes coire into it to fleepe upon them, but its Imagination and whole will , ftandech di- reftly bent into the Heart of God, and the * Spirit of the firft Princi- * Tht origmali pie of its originall fource fayth i Lord, when avengeft thou our Bloud? property of the And the meekneffe of Jefus Chrift faith •, Reft in the ftillnefle, till thy sptrit of their Brethren alfo come to thee, who fhall beflaine in Bidiell for the wit- foutcsj'aitb. neffe of Jefus-

75. » They make no interccflion for thee: neither doth it availe *TheholyrouIs any thing : for thou muft be Regenerated anew, through earneft for- doe not pray row and repentance : thou muft light downe from off thy Beaft , and far thee. muft goe on foote with Chrift over the Brooke l^d'on^ into his fuffcr- ings and Death : and through him thou muft rife againe out of his Grave ; thou thy felfe muft come to this : another cannot fave thee : thou muft enter into the Birth of Jefus Chrift, and with him, be con- ceived by the Holy Ghoft : thy foule muft in the Word, and in the New Man Chrift, in the (^ one Eternall 3 Element, be borne j^or brought forth ~] out of the foure EIements> into the water of the Ele- ment of Eternall Life ■■, thy Ant'ichriftian fained Fables help thee not •, '' Or, PaUh. for it is faid, fuch ^ beliefe as a People have,fuch a God alfo tliey have ' Fore- fathers. to bleffe them . «' Or, done Mi-

7 6. But that thy ' Predcceflburs after their Death have ^ appeared racla. in Deeds of Wonder ( upon which thoa buildcft ) that was caufed by • Or, Imagmi' the Faith of the Living, and their * Imaging in f or impreffe upon ] tion. their Tinfture, which is lb ftrong that it can remove Mountaines : ' Ofifaches An evill Faith alfo ( if it be ftrong ) can ( in the firft Principle ) ftirre and Conjurers. up Wonders, as may be feencby 'Incanution, and by the wicked 8 Or, It was ftiewers of figncs before Fharaob : s as they bcleeved, fo it was done, done according

H h 77. And to their Faith.

2 34 ^f ^^^ from i fed fee^e of the fVoma», Cbap.iS.

77. And while rhe Falrli of the Living [ at the time of thy fore- fathers j was yet Ibmewhat good and pure ( L as 3 to the klagdome of God ) iVill, ( and they did not feek their Bellies and pomp [as rhey doe now ] ) therefore their Faith [ or Beliefe] pierced into the Hea- ven, into the [ pure "J Element, to the Saints [ or holy foulcs 3 : who thus did alfo naturally appeare with Works of Wonders[or Miracles] to the Living Saints ( in their Element ) in the ftrong Faith, which [_ Works of Wonder 3 were onely comprehended [or taken hold oQ •1 Or, the utt' in the Faith, and that ^ not imparted to the ungodly. godly did net 78. For one Tinfture caught hold of the other : fo that the Saints farta^e of i departed,] (in the Elementj became longing after the ftrong faith : them. ef^ccially thofe [Saints departed] that on Earth had turned many to

Righteoufneife, for as every ones works of Faith follow after them: fo alfo their will to turnetnore Men ftill, followeth after themj and ♦ therefore one Faith ( in the Tinfture of the Holy Element ) caught

the other, and fo [ Mlracles,or ] Works of Wonder, were done at the Memorialls of the Saints ; this God permitted for the Heathens fakes, that they might fee, that the Saints that were flaine , [or departed ] ^ So that God ^^^^ '" ^°^> ^"'^ ^^^^ there was another ' life after this , that they u the God of ftiouldturne and be converted, and therefore God fuffered thefe thclivinz and works of wonder to be done.

not of the dead. 7^' ^"'^ '" ^^^ Ground of the Originality, it is not fo, that one that is departed hath power to help one that is living, into the kingdome of Heaven; or that they fhould undertake to bring and report the miferies of the living, before God, and pray for them j for that were a great difrefped to the Heart of God, which without interceffion or their prayer, powreth forth his Mercy qver all Men with ftretched out Armes : and his voyce is never any othtr than onely thus : Come yet all to mcc^yee bungry andthirfty^ audi wiilrefrejbyou , Matth. ir. He faid, Come to mee,I will doe it wiHingIy.Alfo,It is delight to mee, to doe well to the Children of Men.

80. Who is it that will prefume to undertake, to ftand before the fource [ or fpring J^of the Mercifulncfle, and make interceflTion [ or pray ] for ofiC that ii^vocateth thettt ? As if the Love irr the Heart of God were dead, and did not defire to helpe thofe that call to him, whereas his Armes continually without end ftand ftretched out, to help all thofe that turne to him with their whole Heart.

8 1. Thou wicked Antichrift, thou fayeft, that faith alone doth not juftif'e the foule , but thy invented wOrks, ( for thy avarice or cove- toufneffe ) thefe hi'uft doe t!he tfced : wherein wilt thou be regenera- ted ? in thy Maujimf [ or Belly-God,] or through the Birth of Jefus Ghrift ? Which is neereft of all to the Deity ? thy works paffe away, and follow thee, in the ftiadow •, yet the foule hath no need of any Ibadow J but it mnft be earneft : it muft enter in through the Gates of

the

Chap.lS. Of the promifecl fei^e of the mman. jj-

thcDeepe, and muft pafle through the Centre of the [grimme j fiercenene of Death, through the wrath of the Erernall Band, to the meekc Incarnation of Jefus Chrift, and become a member of the bo- dy of Chrift, and receive of his fulnefle, and live therein i his Death muft be thy Death : his ElTences muft flow in thee : and thou muft Jive in his fource, [ property or vertue 3 '• thus thou muft be regene- rated anew in him, if thou wilt ftand before his Father : elfe nothing will help : if there had been any thing in the whole depth of the Dei- ty, that could have helped, God would have beftowed ic upon Adam* and would not have let his Heart, ( againft the courte of Nature ) to become Man. Biit there was no Counlell [or Remedy), neither in Heaven, nor in this world, except God did become Man. Therefore be thou in earneft anddoenot feeke by-wayes toBabell.

82. God indeed (in former times ) permitted much (for thecon- verfion-fake of the Heathen ) : but he hath not ordained the Anci- chrift to be fo ( in his Covctoufnefle, Ordinances f or Lawes ] and brabble in their CouncclJs : ) where Men have ftopped the mourh of the Spirit of God, that it fiiouM fpeak no more : but that the ^ Spi- ^ Viz. Thofe fit of this world fhuuM fpcake, and build a Kingdome of Heaven, Tip- that are iearn- on Earth, in lawes, Difpatations, and great talkings', and therefore cd inReafoa that Kingdome of Heaven, npon earth, muft be bound up with preci- is the umver' ous Oaths or Covenants, (becatife it ftood not in the Liberty of the fitks. Holy Ghoft ) th^c fo h mtghc be fact and lufty, great and wanton, and never be broken. But it is come to be a Eabell of Confufion thereby > and in the Ctinfufion it breaJteth [^ or deftroyeth ] it felfe.

85. If ntrw tliou wilt behold the virgin Mary^ with her Sonne Je- fus Chrift, then thou fhalc finde'thacfhee harh been juftlfied and faved through her Sonne : although fhee is come into great Perfeftion, as a 'Bright Morning Scarre,above other Srarres : and therefore alfo the \A holy or /V/ Angel called her blefled among Women , and faid j Tbc Lord is With morninefiarrc thee : But fhee hath not the Divine Omnipotence. or as a halfe

84. For the Word ( which God promifed in the Garden o(Eden) Lucifer before fprung [ and budded ) in the light of her Jifci in the Centre of God \ hefeil. and when the Angel Gabnel ( from the Command of the Father ) ftirred that.[ Word of the promife ] with the Mefiage, then it let it felfe into the chaft virgin ( "^ in the Element ) in : and not fis wholly «-i ijt the Ek- and altogether into the fonle of the virgin, or into the earthly body ment before that fhee was " Deified •, no ; for Chrift himfelfefaich, None goeth in- Cod. to Heaven but the Sonne of Man, who 5s come from Heaven.and who n qj. qo^^^^ is in Heaven : all others, muft goe through him into Heaven : *he is ^Htu in the their Heaven, and the Father is his Heaven ; he was in the Heaven and Vather andhis alfo .( in the bofom of the virgin ) in this world ■■, the world was made members are through him, how then could it comprj^ond^lHfh? inbim.

8 J. Thevrrgtn comprehended f or conteined him ] as a Mother H h 2 doth

r^ 6 ^f ^^^ promifed feede of the weman* Chap, 1 8;

doth her childe, fhcc gave him the racurall Elibnccs which fhee in- liefircd from her Parents, thofe he alTumed to the Cicaturc, which, was God and Man, ihe Eilcnccs of his Mother ( in her virgin-Matrix, out of tiefh and blond ) he alVumed to the Limbus of God ( out of the Q holy J Element ) and in thefc became a living foule, without ble- minring of the j holy ] Element : and the Word was in the naiddeft : the might i ftrcngth J height and depth of the foule, reacheth even in- to the Father : and the outward kingdome of this world hung to the p j^ourt Ele- inward, as the foure Elements hang to the j^ one] Element, p which ments. '" ^^^ ^"^ ^^'^ V^^^ ^^^Y againe, and goc through the fire.

%6. And as the childe is another perfon than the Mother , and as the chiides foule, is not the foule of the Mother, fo alfo here in this place. For the outward virgin could not comprehend, that fhee did bcare the Sivioor of the world : but fhee committed that ( in her vir- gin-chaftity ) to God, whatfoever he did with her, ftiee would Itill be contented with it.

87. But thou abominable Antichriftian Beaft,that wouldft devout all, this thou fhalt know concerning the holinefle of the virgin Mary -, that the virgin Mary is higher, and hath a greater fuUnefle of the Glance f or Luftre^ than another childe, out of another body ^ al- though ( thou evill Eeaft ) art fcarce worthy to have this told thee, fhou art fuch a devourer ; yet, becaufe the Counfell of God hath con- cluded fo, ^ it fhall ftand for a witneffe againfl thee, in thy JudgCr ment.

88. Behold, doefk thou know how a childe cometh to be flefh and bloud ? and in the end a living foule ? and doe you not know that the Tinfture of the Mother is the firft, when a childe fhall be conceived ^ which is done in the defire of the will between Man and Woman ; where then the feede \_ for the childe '] is fowen, and then the Tin- fturc in the Matrix afiumech it, with the mixture of the L ntbiu of the Man. And though the outward Mother doth not defire [_ to have ]

'Of, the iftt' *the childe, ( but defirethma.iy times onely to have herpleafure) pregnatien. yet the inward [Mother ] doth defire it, and alfo firft of all impregna- ^Or, the Word teth it felfe in the TinfSure •, and then attradeth the ^Fiat to it, aiid tffbich then holdeth the Limbm of the Man, and becometh impregnated. formeth and 89. But now that Tinfture qualiheth [ or mixeth] with the whole

createtb. body, and alfo with the. foule ', for if it [ the Tinfture ] be faithful],

then it reacheth the, virgin of God in the Element , and it is rightly » Tbe foule. . the habitation of the holy foule, in which God afTifteth t it.

90. Now thus the childe (jualifiethf or mixethj with the Mother,

and with all Effences, till it kindleth the light of Life, and then the

childe liveth in its [own] fpirit,and the Mother is its dwelling houfe :

fl T^? f!>uk of but now feeing the foule of the childe is generated out of the L'mbm^

thQcbilde. and out of the Effences of the Mother, therefore." it is indeed^ halfe

the.

^ npiiU be manifefted.

Ghap. 1 8. Of the pomijed feede of the woman,

the Mothers, though now it is become the proper own of ir felfe.

91. Thus alfo in Chrifl : the will [to the childej was the Mothers, when the Angel declared the Melfage to her,and the Tindure(which received the^./ai'/o of God,and brought it into the will that fhee was thus impregnated ir. the Element ; rhac was alfo the Mothers, and thas the Deity was conceived , in the Mothers Tindure, in herwilJ, like another naturall childe.

92. Seeing then that thefoule ot her childe was in the holy Trini- ty, what doeft thou think here ? being it went forth out of the Mo- thers Effcnces, whether might not the holinefle of the childe ( efpe- cially his high Light) in the Mother fhlne bright and glorioufly ? and whether this Mother may not rightly ftand upon the Moone, and de- fpife that which is earthly ? as is to be feene in the Revelations [ of

95. For Ihec bare the Saviour of all the world, without any earth- ly mixture : and fhee is alfo a virgin of chaftity, highly blelTed by her Sonne Jefus Chrift, in the Divine Light and Clarity * more than the Heavens, like the Princely Thrones of the Angels. For out of her went forth the body, which attraftech all members to it i which are the children of God in Chrift. And therefore her Glance [ Lufire or brightnefle]isabove the Glance of Heaven: and the Glance of her foule is in the holy Trinity, where all other children oiAdam ( which are borne Q or begotten 3 in Chrift) are alfo Members therein, in that One Chrifl Jefus.

94. Or doeft thou think I make a God of her : no : the Invocation doth not belong to her : for the might [ or ability ~\ to helpe, cometh onelyout of the Father, through the Sonne •, for in the Father onely is the fource Qot fountaine Jofthe Oinnipotence which he in the Sonne fpcaketh forth, for the might, cf the l\rength, is in the firfi:- PrinciplCjwhich is the Father himfelfe, and the Sonne is his Love,and y Light : (0 now the virgin Miry dwelkth in the Heaven, in the Light and in the Love of the Father : as alfo all other Saints [ doe 'J .

95. But that they feine, [ or babble, ] chat fhee was taken up into heaven alive with foule and body,and that fhee can carry our miferiesi and prefent them before her Sonne : I would faine know what under- ftanding and knowledge the Author of fuch an invented fable, hath hadofthe kingd me of Heaven : furely, he tooke the kingdome of this world, to be Heaven.

96. Merit pafle, and it is true, that fhee may be in H6aven with body and foule : but with fuch a body, as Mitfcs and El'as had upon Mount Tabof ( in the Apparition before Chrift f at his Transtigurau-' on ] ) vl\. that new body out of the Element : thetranfitorie \_ cor- ruptible body ] belongeth to the Earth, for if wee could have fubfi- flcd ID God, with this [ tranficory and corruptible '\ body, God would

not

23.7

^ Or, above tf?e clarity of the

or Glance,

^ » 8 Of thi ffcmifed feede of the H^oman, Chap. 1 8,

not have become Man, and have dyed for us. Even as all the Apoftfes of Chrift are dead, and yec Ih'e > and fo niay It alfo be, that the body of the virgin waschange"! into a heavenly, and laid off the Earthly. Wha? doch that svalle us ? Shee is no Goddefle.

97, And the Invocation of the Saints, is wholly againft the natare of the firft Principle. Shee is with God indeed, wee need nottodif- pute that •, but wee fhould onely look to it , that wee alfo may come to her [_ where fhee is 3 in her Sonne , and then wee fhall have erer- nall joy with her, for that fhee is ( from the Grace of God) become the blelTed of [a!l ] Women,and that wee feis the greene Lilly twigge on her, and that fhee is the Mother of our faivation , out of whom falvacion is borne, through God.

*Oupurlfpng Of^ Turgatorie.

f"^' 98. That invented and well forged Purgatory hath fome ground

in Nature, but in fuch a way ( as it is taught) it is a lye : and the gree- dy 1^ defire of j filling the unfatiable Belly of the fierce Q ravening ~\ Beaft, fticketh therein : for it hath founded its kingdome of Heaven thereon, an^ harh taken upon it to have the Keys of Petcr^ ( which it never had at all ) to [ open and (hue ~\ Purgatorie.

99. Yet I grant that it h.ith the Key, to open Purgatory with ', but the other Key which it hath, will not open the kingdome of Heaven ; But onely the rich Chift of Gold, out of which the [ fuppofed '] Maids \_ or virgins '] receive their wages, and are fent (with brave palVports) into Purgatory , then the * Strumpet thinketh fhee goeth to Heaven, a The irhore to Saint Peter^ and thus the falfe God beguileth the falfe Goddelfe. thcApoftate " joo. O! thou blinde world with thy forged Maffes for foules, fuch unfaithfitU as thy BicOing is, fuch thou art thy felfe ; thou doeft all for money : foule. ifnothing be given thee, thou wilt keep no Solemnity or Proceffion.

If thou wilt pray for thy Neighbours foule, doe fo while it is between Heaven and Hell, in the body of this world , then thou mayeft etteft fomewhat : and it is very pleafing [and acceptable] to God, that thou defireft to be one body in Chrift : and thou helpeft the neceflity [ or want ~\ of thy fellow- member , and to bringiiim into God , it is the pleafure and will of God, that one [help] to beare the burthen of another : and to be faved in one brotherly Love, and in one body.

loi. Thou blinde Minifter to the Kingdome of Antichrift, when thou fayeft Maffe for foules : How js itjthat fometimes thuu takeft up- on thee to ranfome a foule which is in Heaven, or altogether in the Abylfe with the Devill ? Doeft thou not think that the Devijl mocketh thee ? Or how canft thou help them that are in Heaven ? Thou crieft out [ and fayeft] they are in paine [ and torment J , and thou art a lyar in the prefence of God : and how then will that holy foule blclVe thee, and give thee thanks ? How is it, when thou thv felfe art in the

Abyffe

Gbap.i^, Ofthe€ntringofthe[oukstoGocl, 235?

Abyflc with all Devills ? that thou ftandcft , and wilt ranfom others out of Purgatory,and that for money, which thou afterwards fpendeft with Whores ? O fie upon thee ! thou great Whore \_ or Harlot ] how haft thou made for thy felfe a heavenly kingdome upon Earth, for thy voluptuoufnclfe, and deceiveft the posre foule of Man : thou muft ei- ther turne, or goe into the Ecernall Purgatory.

102. And now feeing there is fomewhat in Purgatory, and that all •» Or, the Wolfe is not fo dead ; ^ as the Wolfe of the Beaft feigneth \ whereby he may of the Beafi gi- devour the Beaft (and the Woman that fttteth thereon, ) and he is veth it forth. Jiimfelfe a Wolfe, and there hangeth a Fox behinde him, and in the Fox there groweth up an Q other ] Antichrift agame , never a whit better than the firft *, he goeth flattering with his «= Foxes skin •, fmel- <=Or, Foxis ling about ( and the Wolfe fticketh therein ) till he getteth the king- Tayle. dome [^ or Dominion ] : if he fhould come to be 0I4 enough , how would he devour the poore peoples Hennes, in the fierce [ cruelty J ? therefore the Lilly in the Wonder deftroyeth him , which groweth towards the North (^ or midnight '] in the [bitter or ] fierce ftorme.

I05. Seeing the world forgcth fo much concerning Purgatory, therefore I will alfo fct downe the Ground of it in the Light of Na- ture, and fee how it will be endured, and whether wee can fearch it out or no : for wee muft looke upon Life and Death : and upon the Gate where the foule entereth through Death into Life, and [ upon ~ all the three Principles : becaufethe Koote [ the Pith or Kernell lyeth therein.

Chap. XIX.

of the €ntring of the foules toCjod^ and of the wicked fouUs Entring into Perdition^

The Cfate of the Bodies break ing off \_ or Part- ing ] from the Soule,

I. ¥ F wee confider now (in the light of Nature) of Man (the Image .1 of God, ) of his beginning, and of his Eternal! enduring, being ]^.^_ r or fubftance J j and then of rhe breaking of his body, how bo- dy and foule part afunder ■■, and whither the foules goe, when the Spi- rit of their breath doth breake [ or diflblve '] in them, and the fpring- ing or moving in theTinftureof this world doth ceafe j then wee finde the ground of the unquietnefle of the foule, when it is fevered from the body [being ] unregenerated : from whence lamentation

and

• mangling , diffentiott and warrwg

blindc.

340 P/ ^^^ €ntring of the Joules to god, Chap.i^«

and defiring arifeth : from whence then the Labeli of ConfufTOn hath arifen : fo that very many things have therefore been invented to Raiifom foules [ cue of Dirtreffe J .

2. Many of which [things J have no foundation in the light of Na- ture, nor can be found [therein j: But were rather invented for ^por Livittgs» Covetoufneffe, and for •* filling of the BeHy,and for dcceit,upon which the Antichriftian kingdome is founded : and thereout is a right BabetC of Confufion come to be, out of which then alfo the [ Grimme,fierce, cruell enmity and hatred is arifen, from whence Babe// is broken in her felfe, and Q Enmity ] 15 generated out o(' Babe'/ : and ir is the fierce wrath of God which appeareth in the breaking [ or deftruftion ] of BabtUy becaufe fhee is generated in the Deceit-

3. But now that the wrath devoureth all,and wholly darkneth the My/ieriaj [ Myfteries or hidden fecrets, ] and maketh the fource [ or quality 3 of the Eternall Birth [ to be ] a Darkneffe, ( onely that it may exalt its wrath, ) and feeth nothing in the Birth of Eternity, but bringeth all things that are therein, to nothing •, that is a very great BabeU^ foric not onely devoureth it felfe, but maketh it felfe * ftark blinde in Nature j and it maketh of Mans Image, meereevill wolvifh Beafls, which think that they are gone out from Babel/^ and yet are begotten in Bd^i//, and are in the body oftheevill devouring Beaft» and fo devour the houfe of their Mother, and manifeft it to be a vile ftincking Lake, and yet themfelves will not goe out from it , and it is altogether a Kingdome, which continually generateth it felfe , in its own voluptuoufnefle and pride, and alfo continually manifeftcth its own fhame, and devoureth it felfe in the wrath of its own finnes, and is rightly called BabeU.

4. But if wee goe out from Batetl into the New Regeneration, and confidcr our corruption, wherein the poore foule lyeth captive, and alfo confider our Regeneration in Chrift Jcfus> how wee are regene- rated out of God, and then, how Man muft enter into this new Rege- neration, and be regenerated in the Birth of Chrift •, then wee ihall well finde what the unquietnelTe of the foule is after the [^departure 3 or breaking oft' of the body.

5. For, the foule which is out of the firft Principle (out of the Band of the Eternity) was breathed into the Element of the body, to [ be ] the Image of God, out of the ftrcng Might of God, and en- lightened from the Divine tight, fo that it hath received an Angeli- call fource [ or quality ] y but when it went forth, out of the Light of God into the Spirit of this world, then there fprung up in it , the fource of the firft Principle : and it neither faw nor felt the kingdome of God any more •, till that the Heart of God fet it felfe in the midft againe j into that, the foule muft enter agair e , and be borne a- new,

6. And

Chap.ip. Of the Entring ofthefiu/es to God. 241

6. And that it might doe this, therefore the Heart of God became

a humane s foule, and flew (by his entring into Death) the Spirit of iQnt Cofie

this world : and brought the fulnefle of the Deity againe into his hu- hath hiimnKe

mane foule : fo that wee alfo may altogether in his ( as in our own ) body.

humane foule,through him,preffe into the holy Element before Godj

and now there is nothing to hinder us but our own vile lluggilli drow-

f.neffej tliat wee fuffer our felves to be fo wholly and altogether lead

by the Spirit of this world, with pride, exaltiqg of our felves to ho«

noun and eftecme, and greedy filling of the Belly [ with plenty 3 :

and wee look no further , [_ to confider 3 that wee are but Pilgrims :

andthatasfooneas the Spirit of this world hath laid hold of us in

the Mothers body [^ or womb '] , wee are then Pilgrims, and muft tra-

vaile with our foules into another Countrey, where the earthly body

is not at home.

7. For as this world breaketh and paffeth away , fo alfo all flefh ( which is generated out of the Spirit of this world ) muft breake and paffe away. Therefore now when the poore foule muft depart out of this body , wherein yet it is generated •, if then it hath not the new Garment of the Regeneration of the Holy Ghoft in it, and is not clo- thed with the Mantle of Chrift, with his Incarnation, fuffering,Death, and Refurreftion, in him ; then there beginnerh great forrcw and un- quietnclle •, r.^-"^- J 'J7 thofe onely,.which at the breaking of their bo- dies are but in the Gate : and fo fwim between Heaven and Hell j and

.there then ^ is i^ced of wreftling and ftrugling, as is to be feene by ve- ry many whqn they are a dying.

8^ There then the poore foule in the firfl: Principle doth 'move in the boore of the Deepe,being clothed with the vertue (^or power of the Dooainioiiorl Region of the Starres,appearing in that [fhape or] forme of the body, which it had here : and many of them defireth this or that, which was its laft Will, in hope thereby to attaine abftinence and 1^ quietneffe or ] Reft : alfo many by night ( according to the fy- dereall fpirit) Ihew thcmfelves very difquiet with tumbling and tof- fing of the body vWhich our Learned Men from the Schoole of this world, afcribe to the Devill, but they have no knowledge [or under- ftanding 3 in it. c .. .> .

p. Seeing therefore that this is the weightieft Article •, and cannot be ap]?rehended in fuch a way •, wee will defcribe the dying of Man, and the departure of the foule from the body, and try, if it might fo be brought to knowledgf,that the Reader may (;:oraprehend the[truej * meaning of it. ^ 6T,u»cicr-

lo. Mans Image borne of a Woman,her€ in this life,is in a three- ftandin" of it fold forme, and ftandeth in three Principles [ or beginnings ] i t^*^. the foule, .that, hath its originall out of the firft Principles ou: of the ftrong and fpinre Might of the Eternity •, and it fwimmeth [ormo-

I i veth]

^ Ovybegimeth the wreftiiug,

'Sw'iKgy or fwimme.

• Sp&rlillng fortby or dif- cavered.

24 »' Of the entriftgof thefouies t9 God, Chap.i^.

veth ] between two Principles, begirt wirh the third [ Principle ] -. it reacheth with its originall Roore , into the Depth of the Eternity, in. the fource [ or quality ] where God the Father from Eternity en- tereth ( dirough the Gates of the breaking through, and opening,) in himfelfe, into the Light of Joy : and it is in the Band,where God cal- leth himfelfe a jealous angry and auftere God : and is a fparkle out of the Allmightineffe, ' appearing in the great Wonders of the wifdome of God, through the deare virgin of Chaftity •, and with the forme of the firft Principle,[ it ftandeth 3 »« the Gate of the foureneflc of Eter- nity {^mingled, united, or] qualified, with the Region of theSunne and Srarres, and begirt with the foure Elements j and the holy Ele- ment ( fi^.the Roote of the foure Elements ) that is the body of the foule, in the fecond Principle,in the Gate (^before or] towards <jod j. and according to the Spirit of this world, the Region of the Starres, is the body of the foule j and the ilTucofthefoure Elements is the fource- houfe [conduit-houfe, or work-houfe, 3 or the Spirit of this world, which kindleth the Region, fo that it [fpringcth forth or 3 worketh*

11. And thus the foule liveih in fuch a threefold fource [ or work- ing quality 3 being bound with three •" coards, and is drawne of all three. The firft coard is the Band of Eternity, generated in the riling up of the Anxiety,and reacheth the Abyffe of Hell. The fecond coard is the Kingdome of Heaven,generated through the Gates of the Decpc in the Father, and Regenerated out of the birth of finnes,through the humanity of Chrift, and there the foule alfo ( in the " Incarnation of Jefus Chrift the Sonne of God) is tyed up, and is drawne by the deare virgin, in the word of God. The third coard, is the Kingdome of the Srarres, qualifying £or mingling] with the foule,and it is hard drawne and held by the foure Elements, and carried and lead by them.

12. But the third Kingdome is not alfo in the Eternity, but is ge- nerated out of the one Element in the time of the kindling of the Fiat •, that now iscorruptible, and hath a ceitiin feculum j limit and time, Q how long it fhall laft 3 5 and fo this Region in the foule ( when the light of Life kindleth it felfe ) hath alfo a certain /ff«/«w, and time of its breaking ', and that kingdome " bringeth Man up, and giyedihim the fource of his manners [_ conditions and difpontion ] will and defires to evill and good : and fetteth him in beauty, glory, riches and honour : and makerh him an earthly God : and it openeth to him the great Wonders p in him , and runneth along with him in- confiderately to the endoflm feculum, terme, and end : and then ic departeth from him ', and as it did help Man to his life, fo it helpeth htm alfo to Death, and breaketh of) from the foule.

15. Firft, the foore Elements bre^k off from the [one] Element, swd then the fource \_ or working faculty ] of the third Principle cea- ,

feth j .

f^OtjRmes,

p Or, becBnitig

* 0r> EduU' ' tetbUan.

fin the ¥jng' dome of the four Element S:

Ghap. ip. Of the Entring of the fouhs to Cod. ^43

'erh i and that is the moft horrible thing [ of all] when the foure Ele- ments breake in themfelvcs , and that is the Death, when the Brim- ftone Spirit ( which hath its originall from the Gall, and kindleth the Tinfture of the Heart) is choaked j where then the Tinfture with the ihadow of Mans fubftance, goeth into the Ether,and remaincth ftand- in^ with the fhadow, in the roote of the one Element \ from which [ one Eleaient J the foure Elements were generated and gone forth ', and therein onely confifteth the v/oe in the breaking, where one fource-houfe is broken off from the foule.

14. But if now the "J Elfences of the firft Principle of the foule, have been fo very converfant about Q or addifted to ] the Kingdome of this world, fo that the Elfences of the foule have (ought after the pJeafures of this world onely, in temporary honour, power, and bra- very ■, then the foule (or the Effences oat of the firft Principle ) keep- cth the ftarry Region to it ftill, as its deareft Jewell , with a defire to live therein -, bat then [ the ftarry Region ] hath the Mother C^^^.the foure Elements ) no more, and therefore it confumeth, wirh the time it felfe, in the Effences oat of the firft Principle : and fo the Elfences of the firft Principle continue raw, [_ or naked without a body ] ,

15- "And here ftandeth the * Purgatory j thou blinde world,if thou canft doe any thing, then help thy foule through the '^ftrait Gate : now here if the Treider upon the Serpent hath not hold of the coard, then it moft indeed continue in the firft Principle. Here now is the great Life, and alfo the great Death, where the foule muft enter into the one or the other, and that is its Eternall Countrey for after- wards. For the third Principle fiiUeth away, and icaveth the foule, and it can ufe that no more in Eternity.

' Or, iJfuiHr fubJlanUaU faculties^ ttr veniter.

'Or, Rejim^ fire.

Of the ^ going-forth of the Souk,

i^. Seeing then, that Man is fo very earthly, therefore he hath none but earthly knowledge : except he be Regenerated in the Gate oftheDeepe. Healwayes fuppoferhthat the foule ( at the deceafing ofthc body) goeth onely oat at the mouth : and he underftandeth nothing concerning its " Deepe EQtnces above the Elements. When he feeth a blew vapour goe forth out of the mouth of a dying Man, ( which maketha ftrong fmell all over the chamber ) then he fuppo- ftth, that is the foule.

17* O no, beloved Reaftn it isnotfo i the foule is not feene nor comprehended in the outward Elements ', but that is the Brimftone Spirit, the Spirit of the third Principle : for as when thou putteft out a Candle, a filthy fmell and ftinck cometh from it, which was not be- fore, when the Candle did burne •, fo here alfo, when the lighr of the body breaketh, then the Brimftone Spirit is fmothered, from whence that vapour and deadly ftinck proceedeth, with its working [Spirit or infefting 3 poyfon. I i 2 ig. Un-

ExU.'

''Deep Efeuth all venues or faculties tvbkh are of a higher originall ibm the foure Ek- mcntt.

^'Breatfetb or

y B.'c» enamow red, andmt brol{e off" from iL

244 (XfthtEntrhgofthtfouUstogod, Chap.Tp*.

i8..Undcr(\dnd[orconficlcr 3ic,^righc ; ic is the fource-Spiric- [or working Spirit] out of the. Gall, which kindleth the Heart, (whereby the life was ftirred) which ischoakcd, fo fooneasthe. Tinflure in the BlouJ of the Heart is extinguifhed : The right foule hath no need of fuch going forth, it is nnuch more fubtile than the Brimrtone Spirit, although ( in the. life time ) it is in one onely fub- liance.

19. Bur wheaihe Spirit of the foure Elements parteth , then the right foule ( which was breathed into Adam) flandeth in its Princi- ple', for ic is fo fubtile that it cannot be comprehended i it goeth through ftefh and bones, alfp through wood and f^one, and * ftirretb none of them.

20. It may be comprehended [ as followeth 3 • if it hath y promi- fedfomewhat ( in the- time of the body) and hath not recalled it, then thit word, and the carneft promife comprehendeth it ( which wee ought to be filent in, here •, ) or elfe there is nothing that com- prehendeth it V but onely its own Principle wherein it ftandeth,whe- ther it be the kingdome of Hell, or of Heaven.

2 1. It goeth not out at the mouth ( like a bodily fubftance ) : it is raw [ or naked ] without a body : and inftantly paifeth (at the depar- ture of the foure. Elements) into the Centre, into the Gate of the Deep j [in the hidden Eternity^ j and that which it is cloathed with- all, that, it comprehendeth, and keepeth it : if its rreafure, be volap- tuoufnefle, might, [ or power,] honour, riches, malice, wrath, lying, or the falfhood of the world,then the fierce might of the Effcnces out of the firft Principle comprehendeth thefe things, through the fyde- reall Spirit, and keepeth them : and^worketh therewith according to the Region of the Starres •, yet the \_ ftarry Region 3 cannot bring theSpirit of the foule into its own forme i but it praftifethits jug- ling there»ith, and fo there is no reft in its • Worme, and its Worme of the foule hangeth to its Treafure j as Chrift faid : ivhere thy treafure Uythtreii thy heart alfo. ' ;

22. Therefore ithappeneth often, that the Spirit ofadeteafed Man, is feene walking.alfo many times it is feene riding in the perfeft forme of fire •, alfo many times in [ feme 3 other manner of difquiet- neffejall according as the cloathing of the foule hath been in the time of the body, )uft fo hath its fource [ or condition 3 been : and fuchia forme, according to its fource, it hath { after the departing of the bo- dy ) in its figure : and fo rideth ( in fuch forme, ) in the fource £ or working, 3 of the Starres, till that fource alfo be confumed : and then it is wholly " naked , and is never feene more by any Man : but the Deep Abylfe without end and number is its Eternal! dwelling houfe j and its works which it hath here wrought , ftand in the figure, in its Tinft ure, and follow after it.

2g. Hath

^Buddetb or

fiowstb.

»0r, COHfci-

end.

^Oc,ri>ithMt a

eliap^ip. of the Entring of the [oules to (jogI. 24s

25. Hath it wrought good here, then ic fhall eatc that good : for all finnes ftand before it in its Tinfturc, if it think inwardly in it felfe of the kirtgdome of Heaven, (which yet it neither feeth nor knoweth ) then it feeth the caufes, wherefore it is in fuch a fource [ or naifery] : for it feJfe hath made that. And there all the teares of the oppreffed and afflided are in its Tinfture, and they are fiery, ftinging and burn- ing in ahoftile manner, fretting and gnawing in themfeh'csiand make an Eternal! Dcfpaire in the Effences, and an hoftile will againft God j the more it thinketh of ' Abftinence, the more the gnawing Worme ^ Or, Forbeny- rifcth up in it felfe. ance.

24. For there is no light, neither of this world,nor of God, but its own fiery kindling in it felfe,and that is its light,which ftandeth in the horrible flafh of the grimnefle x which alfo is an Enmity to it felfe j yet the fource is very unlike : all according to that which the foule hath here burthened it felfe with. For fuch a foule there is no [ re- medy or ] counfell, it cannot come into the Light of God i and al- though S' L^etcr had left many thodfand Keys upon Earth , yet none ' of them could open the Heaven for ^ it •, for ic is feperared from the ^ that foule. Band of Jefus Chrift : and there is between it and the Deity, a whole ^ Birth', and it is as with the Rich Man, L«/^. id. where rhofe that * Principle or would come from thence to us cannot. And this mufl: be undcrftood Gulfc. of the unrepentant foules , which thus in hypocrifie for fhew-holi- nefle '] depart from the body being unregenerated.

2$. But there is a great difference in foules , and therefore ^ the fOr, their dt' going to Heaven is very unlikejfome of them are through true repen- parture is alfo tance, andforrowfor their Smifdeeds, through their Faith (in the uftlu-c. time of their bodies ) (et [ or ingrafted ] into the Heart of God [and] g Or^ epill new regenerated through the Birth of jefus Chrift"; and they inflant- dccdt. ]y ( with the breaking of their bodies ) leave all that is ^ Earthly, and h Xrai'/j^ory or inf^antly alfo lay off, the Region of rhe-Starres ; and they comprehend corruptible. in their Effences of the firft Principle, the mercy of God the Father,

,in the kinde Love of Jefu3 Chrift •, and [ thefe ] alfo ftand, in the time of their bodies according to' the ElVences of the, foule, ( wh'ch they receive from the Paffion and Death of Chrift) in the Gate of the Hea- ven : and their departure from the body is a very pleafaht entring in- to the Element before God, into aftill Reft, expefting their bodies, without \_ irkfom J longing : where then the Paradife lliall flourifti againe, which the foule rafteth very well, but eftedeth no fource [or

,,warke] till the firft ddam ( f as he was J before the Fail ) ' t>e againe i q^. ^^ ^^^ ,,^_

25. Thefe holy foules worits alfo follow them, in their Tincture of " "^

the Spirit of the fou!e,in the holy EIement,fo that they fee and know, how much good they have wrought here ', and their higheft delight and defire is^ ftiil continually ( in their Love ) to doe more good •, al- '

• tliough

though without the Paradificall body ( which they [] fhall then 3 firft attaine at the Reftoration) theyworkc nothing, but their fource k Or Well- do- C qualitie or property ] is meere delight and fofc ^ welfare- •p^J 27. Yet you are to know, that the holy foules are not fo voydc of

ability [ or power 3 j for their Eflenccs are out of the ftrong Might of God, outofihefiift Prificiple ; although (becaufeof their great huiriility towards God) they doe not ufe that f might 3 (whereas they <ontinually cxpcft their bodies in that Itili reft with great humility ) and yet their love and delight is fo very greac> that at feverall times they have wrought gi eat Wonders [ or Miracles '] ( among the faith- full ) upon Earth : vhich [ faithful] People ] fo vigoroufly fet thdr love anddedie in them ^ that one holy Tinftuie took hold of the o- ther, and fo through the Faith of the Living, wonders arc thus done, for, tb.reu not h. ng imfc-^ibU .oFatc h,

28. And it is not hard (for the holy fonles, which arc departed 1 0r ttpon% ^""^"^ ^^^ '^y ) ^® ^f ^?-» e ' to a (tn^ng Faith of one that is Living *,

' for the firme faith ot the living ( if it be borne of Gcd) rcacheth alfo

unto the kingdomc of Heaven, into the holy Element, where the fe- perated foules have tlieir Reft

29, And now if the deceafed ( or feperated ) fouic , was here in this world < Candleftick, and a declarer [ of the Name ] of God, and tjuit it hath turned many unto Rightcoufneire : then it appeareth alfo to the Living Saints, which incline their Faich fo ftrongly to them ^ and it is not a jot harder now than in former times, when ( in the tinres of the Saints) great Wonders were done : for the Faith of the Living, and the Love of the feperated j^ foules ] towards the Belce- ving SaintSjhath wrought them,in the ftrong Might of God •, and God hath permitted it, for the converfion of People, that they might fee the great Might ( of thofe [ that were ] deceafed ) in God, and that thev are, and [ive,in another kingdome, that fo they might be affured of tne Refurreftion of the Dead, by the great Miracles of the decea- fed fouks i All which, in generall were put to Death for the witneflc of Jefusj that the Heathen and all People might thereby fee, what manner of Reward the holy [ People J had , when they laid downc their life for the Teftimony of Ch rift : by whofe example many Peo- ple alfo were converted.

go* But now that a Bdbell of confufion is come out of this (in that, it is come fo farrc, that the Saints departed, are invocated [ or wor- ifhipped 3 as Inrerceffours to God, and that Divine honour is done them )-^his the holy foules departed, are not guilty of> neither here they defired any luch thing, neither doe they prefent the miferies and neceflities of Men before God •, But the fault lycth in the forged Su- tn chain »r perftition of the wicked deceitfull Antichrift, who bath founded his Tbrom, "' Stoole of Pride thereon j not as a living Saint, which (with the ho-

ly)

n The Armt if the CivUi pover.

Cb,ap»i^. Of the Sntring ofihefouUs to God, 447

ly ) inclineth himfelfe to God ; but as an earthly God : he thereby ar- rogateth Divine Omnipotence to himfelfe, and yet hath none ', but is the greedy, covetous, proud Anti-chrift, riding upon the ftrong "Beaftoi this world.

3 1. The foules departed, doe not prcfent our wants before God : for God is neercr to us than the foules departed are ■■, and [ befides '] if they fhould doe fo, then they muft have bodies s as alfo Paraditicall fouFces [ or flowing properties ] fpringing up, and working, whereas they are In the ftill humility, and meeke Reft, and doe not fuffer our foure miferies to enter into them, but one holy Tindure takerh hold <rf another to [ increafe ] the love and delight But they make not of Chrift( their Great Prince) a Deafc Hearer, as if he did neither heare, feele, nor fee any thing himfelfe:who ftretcheth outhisarmcs, and himfelfe without ceaitng calleth with his holy Spirit, and inviceth all the children of Men to the wedding , he will readily accept all, if they would but come.

3a. How then fhould a foule come before Chrift , and pray fqr a Living Invocatour, whereas Chriit himfelfe doth (^and, and invite Men, and is himfelfe the atonement of the anger in the Father : For the Father hath given Men to the Sonne : as himfelfe witneffeth ". They were tbind and thou bafi given them to me, and I mU that they be with meCf emdfee my Glory ^ ivb'icb thou haft given mee.

33* O thou confounded Babellf goe out from AntichrifV, and come ( with a penitent heart and minde ) before thy mcrcifull Brother»and Saviour of all Men : he will more readily heare thee, than thou come to him : Step onely out of this wicked Babdi into a new Birth, and be not fo much in love with the kingdome of this world ; thou art but a nieere Gueft and ftranger in it : what availeth thee, thy «» tranfitory honour [ from men 3 which fcarce lafteth one moment ? Thou fhalt indeed get much greater C furpxfllng 3 joy and lionour in the new Regeneration : where the holy foules in the Heaven and the Angels will rejoyce with thee : Confider what joy and gladneffe thou wilt ftirre up thereby in the Heart of Jefus Chrift : where then inftantly the precious Talent ( the Holy Ghoft ) will be given thee : and thou wilt get the Keys of the Kingdome of Heaven , that rhou thy felfe mayit open ic : or doft thou think it is not true, doe but feek and try with an earneft minde, and thou wilt finde wonders indeed : thou thy felfe (hak know [ underftand J and ( without • any doubt at all ) affu- rcdly fee in thy minde, out of what Schoole this is written.

54. Now the minde thinketh, that if all dK workcs of a fouie *

C which it wrought here ) fhail follow it in the figure ; then how fhaU . it be,if a foule here hath for a long time P committed great abomina- f Oi, yvrougbt tions, then they will be great fhame to it , if they muft ftand in the great criracs, figure before its eyes ? This is a gre.it ftumbling block of the Devilis, Jinnes , and

which blajphmicr.

"Or, corrup' tible.

Jhamty or dif- grace.

^Hunter, or

the DivUl. ^ Sinfulntlfi.

5-48 Of the Sntring of the Joules to <joi, Chap.ip^

which plagueth the poore foole, and ufually forceth it thereby into dcfpaire, lb that it felfe continually prefenteth its finnes before it, and defpai ret h of the G race of God.

35. Now behold, thou beloved foule, who art dearly redeemed by thy Saviour Jefus Chrift (with his entrance into the humanity, and with his entrance into the Abyfl'e of Hell ) and plucked off from the ^ingdome of the Devill, (in the Might of the Father) apd fealed with his bloud and Death, and covered with his Enfigne oPTriumph i all thy works ( [ both ] the evil! and the good ) which thou haft done, follow thee in thefhadow, but not in the fubftance. nor in the fourcc [or in the working property.] Yet they will not be any ^ prejudice in the Heaven to the holy foules (which have turned into the Regenera- tion, in Chrift ) : but theyfhall have their higheft joy concerning them, in that they have ftuck in fuch hard mifery and finnes, and have been plucked out of them by their Saviour Chrift, and from thence- will arife meere joy, and rejoycing, that they are redeemed from the •^'Driver of their finnes, and from great mifery, and that the "^ Driver is captivated, which tormented them day and night in fuch ^finnes.

■3,6. And there all tl'.e holy foules and Angells , ( in one Love ) will highly rejoyce, that the poore foule is delivered from fuclv great neceffKie [ or mifery ] ; and the great joy then takech its beginning from thence, of which Chrift faid ', That there u mO' e]oyfor enc^nner that repeatcthy than for ninety and nine righteom that need no repen- tance : And the foule will praife God that he hath redeemed it but of thefe great finnes j and herewith the praife of Chrift [ in ] his merit, paflion, and dying for the poore foule, fpringerh up in Eternity,' and it is the right Song of che redeemed Bride,which rifeth up in the Fa- ther J where the foules fo highly rejoyce that the Driver is Captiva- ted, and his t confederates £ or followers 2 '.'

37. And here is fuliilled that which King 04Z//^defcanteth upon ; Thsujhalt rejoyce tofiCy haw the rvklfed are ncompinccd : how the wic- ked Driver [ Hunter or oppreffour 3 and "Incendiary of malice and wickedneffe is tormented, in his Prifon : for the finnes that are Vvafh- edaway, fhall not appeare in Heaven (as in the AbyfleofHell) in the forme of fire : but as Ifaias faid •, Though ihy finnes were aa red at bloud Q ox Jcarlet ~\ ( if thou turne ) they jhall be I'ka woolly wh.te as fnjtv : they ftiall ftand in a heavenly figure> for Men to fing of, in a Hymne of Praife, and a Pfalme of Thankefgiving,for their deliverance from the Driver.

38. And now feeing the departure of foules is various,ro alfo their * fource [ quality or condition ] after their departure is various : fo that many of the foales departed )^ are indeed for a long time in Pur- gatory, if the foule had been defiled with grofle finnes. and have nor a ttdiotti while rightly ftepped into the true earneft Regeneration : and yet doe hang

a little

' Depindents. complices.

" Occafionei'yOr ftirrer up of eviH.

* Or, torment, y Or , have a VJirgaloryfor

Chap.i^. OfthtEmringofihefoulestoGod, 2^9

a little to it •, as it afeth to be with thole that have been laden with tcmporall honour and might [_o{ authority and power ] : where ma- ny times their own power and profit prevaileth over right: where wickednelTe or malice ( and not wifdome, ) is the Judge j and here a great burthen is laid upon the poore foulc : and that poore foule alfo would tainc be faved.

59. Here comech Man and prayeth before God for forgiveneffe of (inuesand the Fox hangeth behinde his cloake : he would be juftified and his uurighteoafnelle ftickech in the Abylle, and that will not fuf- fer him to enter into the New Regeneration : his coveroufnefle hath taken too much hold of him : his wicked Babeli ( of Antichrifts cpini- cnb) will not let him come to the true earntft converfion : they barre up the Gate of Lo\'e, [ and ] the Spirit of this world ( in the hift of the flefh) continueth alwayes [ predominant or ] chiefe.

40. And yet how ever> when the point [ or houre] of Death com- tth, tliat the Confcience is rouzed, and that the poore foule begin- neth to tremble for great feare at the [ Torment or ] fource of Hell ; then thefe alfo would faine be faved ; though there is very lirtle fairh in them, onely meere unrighceoufnefl'e, falfhood, and plcafure of the Eaithly life: thegroanings and tearcs of the poore,ftand hard before it, and the Devill readeth the Book of Confcience to the minde : and cherc ftandethalfo befoce the minde, the plcafure of rhe world, and i the party J would faine live [ foreewhat ] longer : and promifeth to lead a life in f forbearance of evill or ] abftinence j and the minde inclineth a little towards God, [^ or Goodnefle j : but the linnes beate that [^inclination] downe againe: and then there arifeth great doubt i n * unquietnelie : yet neverthelelTe,many of them lay hold on i he Sa- * Or yUmiiJjtt' viour by a Threed. ou/iiejje,

4! . And now when Death cometh and fevereth rhe body and foule afundcr i then the poore Ibule hangeth by a Threed [_ ot Faith ] and ^ Budded cjfeH' will not let goe : and yet its * ElTences ftick f. ft in the anger of God, tiaUvertues. rhe fource [ or paine J of the grolVe finnes '' torment it, the Threed ^jj/Ty/e «p in it. of Faith ( in the New Regeneration ) is very weake ; and here there- fore now they muft prclTe through the Gate of the Deepe, through the palTion, and through the Death of Chrift [ through the kingdome of Hell ] to God : and Hell hath yet a ftrong Band about the fou!e,the falll ood IS not yet wafhed oft.

42. There then faith the Bridegroome , Come : on the other fide faith rhe poore foule, / camtoc xe(-> m L<tr/ip is -notytt trimmed^ never- thelefle, icholdeth the Saviour faft by the Threed [of Faith : 3 and fetteth its Imagination [_ or Defire j ( through the Threed of Faith, and coufider.ce ) further into the Heart of God : where then at laft it is Ranfomed out of rhe Putrefaftioii , through the PalVion of Chrift.

K k 43. Buc

250

' OiyfTvimme.

bringeth forth 4miber»

Of the Sntringof thefouUs to God. Chap.i^,

45.. But what !cs PatrcfaOion is, my foule ctoth not define to try hf parti cipating with rlieiii', for it is rheir abominable linne?, which art kindled in the anger of God , there muft the poore foule ^ Bath,, till it come into the Reft, thiough the fmall faith ; where its Clarifica- tion [ or Glorification J Iball not in Eternity be like the true-borne Saints. Although indeed they are Redeemed out of Hell, and have fruition of the heavenly ]oy : yet the greate(\ Joy ftandeth in the ear- ned Regeneration, wherein there fpringeth up Paradificall vertue (^or power 3 snd wonders.

44. And thy worldly Bravery, Glory, Beauty, and Riches, will not exalt thee before God, as thou fuppofeft, nor yet thy Office which thou didft beare here, be it the Kingly or Priel^ly Office j if thou de-

•lireft to be in Heaven, then thou muft ( through thy Saviour ^ be new borne ; thou muft endeavour to bring thy Snbjcfts unto rightcouf- neffe, and then thou wile fhine (with thy Office ) as bright as the luftre of Heaven, and thy works will follow thee. O Man confidcr thy felfe in this.

45. But thou earthly Babelly what fhall I write much of thee for ? Indeed I muft fhew thee the ground , that thy hypocrifie may be brought to light , and that the Devill may not continue ( infuch a manner ) to ftand in an Angelieall forme,and in the voluptuous king- dome of this world (in Man) be. a God, which is his highef\ endea- vour.

4<5. Behold, thou calleft thy felfe a Chriftian, and thou boaftefk (]that ] thou art a childe of God : this thou confeflTeft with thy mouth, but thy heart is a theefe and a murtherer : thou endeavoureft after nothing elCe but honour and riches : and thy Confcience regardech little by^ what meanes thou attaineft them [ whether by hooke or by crooke ] j thou hafl a will,one day, to enter into earndt Repentance, but the Devill keepeth thee back that thou canft not j thou fayft to morrow [ to morrow J and that is alwayes fo, from tinfie to time : and thou thinkeft with thy felfe, if 1 had my Chift full, then I would give to him that hath need £ and become another Man ] : If I had but e- nough to ferve my turne [ aforehand '] that 1 nwy not come to want my felfe •, this is thy purpofe till thy €nd,which the Devill perfwadeth thee, that it is farre off from thee.

47. In the mean whilej thou confumeft the fweat and bloud of the needy, and thou ga therein all his raiferies and necefficies on a heape in thy foule: thou take(\ his fweao, tomaintaine thy pride therewith : and yet thy doings muft be accounted holy •, thou giveft fcandall to the pobre, fo that by thy example and doings, he cometh to be vile f ai d -Aicked ] , and to doe that which is not right in the prefence of God i he curfeth thee, and therewith caufeth himfelfe to perifh alfb j and thus one ^ abomination generateth another ; but thou art the firfk

caofe

Chap, ip 1 Of the Entring of the fouUs to God, 25 1

caufe thereof i and thoagh thou fetteft forth thy felfe never fo wifely and handfomly, yet the Driver is ftill before thee, and thou art the Roore of all thofe finnes [ which thou caufeft in others by thy hard- nefle or opprcflion ~\ .

48. And though thou Prayeft.yet thou keepeft thy Dark Garment on rtill : which is defiled with meere • calumnie, with Ufury, coveconf- • slander. nelTcj hi^h-mindedneire, lechery, whoredome, wrath, envy, and rob- bery, I thy minde ] is raiirtherous, envious, and malicious, thou cricft to God that he fhould heare thee, and thou wilt not pull off this fur- red coate .= doeft thou think that fuch a Devill fhall enter into God, or that God will let fuch a rough Devill into him ? thy minde ftandeth in the figure of a Serpent, Wolfe, Lyon,Dragon,or Toade : and when thou ^carrieft c^fiy iclfe fo fprucely, thou art fcarce [ thought ] a fub- fooeji pranck tie Fox i biic as the wiU and the fource [ or quality ] of thy heart is, thy felfe fe de- fo ftandeth chy figure alfo [ before God J , and fuch a forme thy foule munly gnd (k- hath, and doeft thou fuppofe, that thou (halt bring fuch a pretty Beaft vmtly. into the Kingdome of God ?

4p. Where is thy Image of God? Hiftthoynot turned it into a horrible Wonne and Beaft ? O ! thou belougeft not to the Kingdome of God, except thou be borne a new, and that thy foule appeare in the Image of God, then the Mercy of God is upon thee, and the Paf- fion of Chrift covereth all thy finnes.

$0. But if chou perfevercft in thy Beaftiall Forme till the end, and . doeft then ftand, andgiveftGod good words, that he fhoiild receive thy Beaft intO;Heaven : whereas there is no Faith in thee at all j and thy Faith is npthing elfe but a Hiftoricall knowledge of God, which [ Hirtorie ] the Devils alfo know very well i then thou art not faftned to the Band of Jefus Chrift : and thy foule continueth to be a Worme and a Beaft: and it beareth not the Image of God i and when it de- parteth from the body, it continueth in the Eternall Fire, and never more reachethche Gate of the breaking through.

Ihe Sarnefl Gate of the Purgatory.

$1. Then the Minde asketh. May not a foule ( by the Interceft'ion of Men [ or their Praying for them 3 ) be ranfomed out of Purgato- ry ? Antichrift hath played many jugling tricks with this, and hach built his Kingdome upon it t but I ftiall here Ihew you the roote, which is highly knowne £ by us ] in the light of Nature-

$2. Mens S Praying for, prevaileth thus farre j if a foule hang to g Qj. j^i^ygfr. the Thread of the new Regeneration,and that it is not a total! Worme ^^g^^ ' ^ and Beaft, and that ic prelfeth into God with an earneft defire : and if ' there be true Chriftians IT there] which ftand unfeinedly in the new Birth, and that their fpiritof the foule ( in their burning Love to- wards the poore foule ) doth prelTe in to God with the Thread,of the

K k 2 Band

2t5* Of the Entriffg of thefouUs togod, Chap.!^.

Band of the poore foule, then indeed it helpeth the poore foiilc to wreftle, and to breake in pieces the Chaines of the Devil! : efpecially if it be done before the poore foule be departed from the body : and efpecially by Parents, children, fiftcrs, and brothers, or kindied of the blond •, for iheir Tinc^nres qualifie [ or mmgle ] therewith, as being generated from one and rhefanse bloud : and the fpirit of their foule, enrereth m\ich more freely and willingly into this great Combate, and gectcth viftory much fooner and more powerfully than ftrangerb^ if they ftand in the new Birth •, but without the new birth no victory is gained : there is no Devill that doth deftroy another f Devijl.]

$5. But if the foule of the dying Party, be quite lobfedofl from the Band of Jfcfus Chrift , and that it felfe ( by its own prefling in ) doth not reach the Threed C of Faith ] •, then the Prayers of thofe that ftand by, about it, help not, but it is with them, as Chrift faid to his feventy Difciples, which he fent abroad ', tybin you enter into a Houft^faltite them [ that arc in it 'J ; and if then be a childe of Peace in that hoitfcy then y our faltitation of Peace fha't rcji upon -t , but if not, then your fduiationjhall retume to jou againe : thus alfo their hearty wifh of love, and their earneft preflTing into God, returneth againe to the faithfuU, who were fo heartily inclined to the foule of their friend. h p-ope er Ml- 54 But concerning the feigned Maffcs for fouls which the •• Priefts nifiers. fay for money, ( without any true devotion,and without hearty pref-

^ Of, is found' ftng into God ) that is altogether falfe, and ' ftandcth in BabeU^ it hcl- cd. peth the foule little or nothing : it mufl: be an earneft fight that muft

be had with the Devi!l,thou muft be well armed : for thou entereft in- to Combat with a [ mighty ] Prince, look to it that thy felfe ( in thy * In thy unre- ^ rough Garment ) beeft not beaten downe. pentant Gar- 5 5. I will not fay> that one, that is a true Beleever, [or truly faith- ment offinnes. full] in the new Birth, cannot (with earneft Combating) help a foule, ^ Of, between which moveth n the ' Doore of the Deep between Heaven and Hell v Time and £• but he muft have fharp weapons ( when he hath to doe with •" Princi- ternity. palities and Powers ) or elfe they will deride and fcorne him \ as it is

TO Princely PO' done for certain, when the " Prieft, with his Gliftering Coape [ or o- tentaies. ther finecloaths1,cometh between Heaven and HcU^ and will [un- dertake to ~\ fight with the DevilK %Po/'<! or Ml' 5(5. O ! Heare thou " Prieft, there belengeth neither gold nor mo- rtifter. ney, nor any fclfe-chofen holinelfc about it ', there is a very worthy

Champion which affifteth the foule : and if it getteth noviftory in him, then thy hypocrifie fhall not help it. Thou takeft money , and fayeft Maffe for every one, whether they be in Heaven or in HeII,thou doeft not inquire after that, and befides, thou art altogether uncer- tain of it, but onely thou mayft be fore , that thou appeareft before Gpd to be a perperuall lyar.

$7. But

Cbap, 19 . Of the Erttfifig of the foules to goa. j ^ •

57. Bin that they have hicherto afcrihed fach acute knowledge to the foulc,afrer rhe departure of the body ; thit thing is very vanous, according as the foule is varioufly armed. If it here ( in this body ) cntredinto the new Birth, and if it felfewere entred (with its No- ble Champion \_ jefos Chrift J ) through the Gates of the Deepe, to Cod ( fo that it hath received the Crowne of the high wifdonie, from the Noble Virgin,^chen indeed it hath great wifdon.e and knowledge, even above the Heavens, for it is in the bofom of the virgin, through whom the Eternal] Wonders of God are opened ; this [ fuuJe j hath alfo great joy and clarity Q brightnelfe or luftre ] above the Heavens of the Elements •* for the Glance of the Holy Trinity fhineth from it, and clarifieth |^ brightneth or glorifieth 3 it.

$8. But that they fhould afcribe great knowledge to a foule(which fcarce at the end, with great danger, is loofed from the Band of the Devill, and which in this world did not fo much as once care for the wifdome of God, but looked after its pleafure onely, and which hath not in this world been once crowned with the Holy Ghoft)that is not fo j doth not Chrift himfelfe fay ? The chUdiCn ofthU world arc wijcr in their Generation thin the ebUdren of Light ?

§9. Ifthe foule be freed from the Bands of the Devill, thenitli* veth in meekneffej and in great humility,in the ftillnefle of the* Ele- " EternaS £/$• ment, without the fpringing up of any works , it doth no Miracles, mentt or mercy^ [or fheweth no works of wonder,J but humbleth it feJfe before God, of God, Yet it is poflible for the highly- worthy Champion like foules to doe Wonders : for they have great knowledge, and power, \_ or vertue,3 though they all appeatc ( in humble Love ) before the Countenance of God, and there is no grudging among them.

7 ht true D oore of the Entrance into Heaven , or into Hell.

60. Reafon aiwayes feeketh for Paradife, out of which it is gone forth : and it fayth •, Where is the place whither the foules goe to reft in ? Whither flieth it when it departeth from the body ? Doth it goe farre, or doth it ftay here ?

6\. Although wee may be hard to be underftoodj in our high knowledge \ ( becaufe a foule that defireth to p fee it, muft enter into p Or, under' the New Birth, or elfe it ftandeth behinde the vaylc [ of Mofes ] and ftandit. asketh continually , Where is the place ? ) therefore wee willfct it downe for the fake of the Lilly-Rofe, whe' e then the Holy Ghoft will open many Doores in the Wonders, which men now hold for Impof- t^j-.L fible % and in the world none is ' therein, but they are ^ in Babetl. ^ »e opened,

62. Therefore now if wee will fpeakeof our Native Countrey, fQ-'^. r7''' (:0HC of which wee arc wandredwith Adam) and will tell of the Reft- ' **' ^''^"'^ -

ing-

254

*0r,'o think^ of fomc farre diftmt place, "Or, txjery where.

* Or, rcfrcfti- mint.

1 0r, prtpeny it felt.

* Or, the one EternoM'

* The Spirit of thu world.

Of the Entriagcf the foules to God^ Chap.Ip,^

ing-place of the foules : wee need not to * caft our m'lndes a farre off: for farre off andteereis all one and the fame thing with God : the place of the Holy Trinity is " all over : Heaven and Hell is S_ every where ] all over in this world, and the Man ( Chrift ) dwelleth all o- ver> for he hath laid oft the corruptibility, and hath fwallowed up Death, as alfo that which is [ fragile or ] temporall, and he liveth in God : his body is the fubftance of the Elennent,which out of the word oftheMercifulnefle, is from Eternity generated out of the Gates of the Deep : it is the " Habitation, where the fharpncfle of God break* eth open the DarknelVe : where the Eternall vertue f or power 3 ap- peareth in wonders : and it is the Tkifture of the Deity, which is be- fore God : out of which the heavenly vcrtucs are generated :its Name is wonderfall : the Earthly Tongue cannot expreffe.

6"^. And .Adami body was alfo created out of it : and the whole world was made through the Element out of its ifl'uing forth. Now therefore this Gate is \_ every where] all over : that which is nioft in- ward is alfo the molt outward, but the middleraoft is the Kingdome of God ■-, the outward world hangeth to the ourermoft, and yet is not the outermcft, but the ground of Hell is the outermoft ; and rone of them all comprehendeth the other, and yet they are in one another, and the one is not feene in the other, but the t (burce which is broke forth.

64. Wee findeindeede the vertue of the Kingdome of Heaven in all things : and alfo wee finde the vertue [or efleft ] of the Kingdome of Hell in all things : and yet the thing is not hurt [ or dilturbed ] by either of them, but what is not generated om '^ of ,one \_ of them alone ~\.

65. The foule of Man is generated out of the Gates of the break- ing through out of the outward into the inward, and is gone forth out of the inward, ( in ' the out Birth of the inward ) into the outward : and that [ foule ] muft enter againe into the inward •, if it remaine in the outward, it is in Hell, in the deep great widenclfc L vacuum or fpace 3 without end, where the foarce [or the riling tormenting qua- lity J generateth it felfe according to the inward, and in it felfe goeth forth into the outward.

66. The fource in the breaking forth out of the outward into the inward, is the fharpnelfe and the Allmighrinefie of the Kingdome of the Heavens over the outward ; the outward is the Eternall Band, and the inward is the Eternall vertue and light, and cannot perifh: and thus God is all in all, and yet there is nothing; that coaiprthendeth or detaineth him. and he is included in nothing.

61. Therefore the foule ( when it departeth from the body) riecd- eth not to goe farre : for at that place where the body dyeth, there is Heaven and Hell : and the Man- Chrift dweilcth everywhere: God

and

Cbap.aO.O/ Adams and Sves going out ofParadife, 155

and the Devill is there, yet each of them in his own Kingdome : The Paradife is alfo there : and the foule needeth onely to enter through the deep Doore in. the Centre. Is the foule Holy ? then it ftandeth in the Gate of Heaven , and the earthly body hath but kept it out of Heaven •, and now when the body cometh to be broken,thcn the foule is already in the Heaven : it needeth no going out or in, Chrift harh it in his armei : for where the foare Elements breake, there the roote of them remaineth, which is the holy Element, and therein the body of Chrift ftandcch, and alfo the Paradife, which ftandeth in the fpring- ing fourceof Joy : and that Element is the foft ftiU Habitation.

^8. So alio, it is with the damned, (^ foule, 3 when the bady breaketh, the foule needeth no flying forth, or departing faraway: k remaineth in that which is outermoft '' without the foure Elements, b geyond. in the darknefle , and in the ^ anguifhing fource , its fource is Q that c qj. Akifig which cometh ] after the light, and its rifing [ or fpringing up 'j is en- property, mity againft it felfe,and fo climeth continually aloft over the Thrones of the Deity, and findcth them not, to Eternity , but itrideth in its pride atoft over the Thrones, in their own Game, with the ftrong might of the grimnefle-, of which you fhallfinde at large, about the Defcription of the laft Judgement.

C H A P. X X.

Of Adam aftd EveV going forth out of the 'Pa- radife J and of their entring into this vcorld.

And then oftne true Chrift ian Church upon Earthy and alfo of the Antichriftian Cainijh Churchy

I . TT Ere wee fhall noj: be acceptable to the Antichrift,much lefie JT'X to his ftoat Horie [ or ftately BeaiT ] ; but feeing it thus ap- peareth to us, ( in the wonder, ) wee will defcribe it for a Memoriall to our felves, and behold how the beginning and end of every thing is J that wee alfo (in our Combat) may hbour in the * Gate of the Deepc, although it be plaine,chat wee have nothing elfe j q ^-^ ^^^ to expeft, in this world ( for this Revelation L or Manifeftation J ) hidden My- from Antichrift and his Beaft, but fcorne, [ contempt '] difgrace, and /»g/;.j danger of our temporall life, yet wee comfort our felves with the E- ternall Conqueft in our Siviour Chrift : wherein wee have to exped our great recompence ! the glimpfe of which appeareth to us here, ''Or, in gre^ ^ in the great Wonder : for which caufe wee will proceed, and not yvtademg.

look

J 5 ^ of Adam and Eve's going out ofPdradifc Chap. 2 o •

'Tbeblofome

of tijt Jrveet

fmelling Pi*-

rity.

** Or,^e known '

look upon this world, but efteeme that which is to come greater than all.

2. Our writing alfo will ferve in its due time,when the ' Lilly-Rofa fhall bloflbm : for in thtfc \_ writings "J there is many a Noble Rofc- Bud, which at prefent ( becaufe of the great darknclle in Babel/) can- not be knowne : but there is a time,wherein it fhall "* ftand according to its Spirit.

g. Now if wee heredifcover the Antichrift, the Devil 1 («inhls Beaft ) will mightily refift us, and cry out upon us , as if wee would ftirre up [ fcdition ] tumults and uproares j but that is not true : doc but earncftly confider vhat a Chriftian is ; it beiongeth not to him to make uproares, for he is a Iheepe, in the nudft among Wolves : and muft be in the forme and minde of a fheepe, and not of a Wolfe.

4. Though indeed the Spirit of God ( in z.eale and in the great might of the Father ) armeth many in the fierceneffe [ orwrach J, as may be feene by Eltas : where fometimes thefword of the wrath of God is given to the Angel, for the flaying oi Baals Priefts in BabeU by Bhas : Alfoj where Mofa Brake the Tables, and imployerh the fword againft the finne of the worfhippers of the Calfe : which neicher Mo- fes dothj nor Elias i but the fire of the wrath of God, by E/.'jj, on the Mount.

$. Now when God the Lord had pronounced Addm and Eva fen- tence, about their Earthly mifery, labour, care$> and hard burthen, which they muft bcare ; and {_ that he had confirmed ihein J husband and wife : and alfo bound them in the Oath of Wedlock, ro keep to- gether as one [^ cntly '} body, and to love and help one ar»other,as the Members of one [and the dmc'jbody i they were theo wholly na- ked, they ftood and were afhamed of their earthly Image, and e*pcci- ally, of the Men bers of their ^fhame : alfo [ they were afhamed j of the S excrement of the earthly food of their bodies •, for they faw that they had a Beaf^iall condition, according to the outv ard body with all its fub(\ance ; alfo heat and cold fell upon them ; and the chaf\ 1- mageof God was^'extinft : and now they nnft propagate after a BeaiViall manner.

6. And then Gcd the Lord,(through the Spirit of this world made

them cloaths of the fkinnesof Beal\s,and put thofe on them (through

the Spirit of this world : ) that they might fee,rhat (according to this

£ outward 3 world,) they weie Eeaf\s ; and [ he 1 taught rhem how

they fhould feek the wonders, (in the Spirit of this world.) ai.d mani'

fef\ them, and doarh themfelves out of the wonders.

' Or, pen) tie 7. And here it may be feene very perfcdly,that Manin this world,

creatures of is not at home, but he is come in:o it as a Gueft,and hath not brought

thcfoure E- the cloaths of this world with him ( as all other creatures, that are at

kmcfitS' home therein, doe ; ) but niuft borrow cloathing from the ' «.hi!di en

of

fOTyfriviiku I The dung.

^ Or, to(l.

Chip.io.OfAdam and Evesgowg out ofParddife'. 2 57

of the Stancs and Elements , and muft cover himfelfe with ftrange doathing, which he brought not along with him when he entred inco the ^irit of this world jwith which he ftrutteth it like a proud Bride: and fheweth himfelfe, fuppofing that he is very fine and brave in it ; and yet it is but borrowed from the Spirit of this world , v hich in its due time taketh it away againe, and kndeth it him but fora whikj aiwl then confumeth it againe.

8. And this is done to the end (becaufe the Spirit of this world continually fceketh the Noble virgin of the Divine Wifdome, and knoweth that fhee is in Man, ) that Man lliould feek the great won- ders ( that are in '^ it ) and bring them to light : ^ It ftill fuppofeth, that it fhall through Man. bring the noble Tin<fture to light, that the Paradife might appeare, and that ' it might be freed from vanity.

9. For the holy Element continually «" longeth [orgroancth] through the foure Elements, to be reieafcd from the vanity, of the foure Elements •, in like manner alfo the qualifying [ or influence ] of the grimme [ conftellations or ] Starres [ iaboureth : ] and there- fore it driverh man to feek fuch wondcrfull formes [ or wayes J that the Eternall wonders of God might be ° manifefted, w hich ( in the breaking of the. w odd ) Ihall ftand all ( in the «* figure ) in the flia- dow,

I o. Therefore all Arts and Sciences [or Trades ] are ( through the Starry Spirit of this world ) from God, ? manifefted in Man.that they may appeare in wonders : and to that end God created tliis world, that his wonders might be made ^ manifeft : and therefore God per- mitted, that Man is entred into the Spirit of this world,that he might manifeft his wonders through him. Yet he defireth alfo that 'he fhould not mifufe thi8world,but that he (hould goeagaineout of this world into him : he defireth that ^an fhould be where he is. And therefore he inftantly (hewed Adam indEve their monftrous forme, by the '^Beaft all clothing which he put on them, ferjpirkum m^joris rnundi, f by the Spirit of the great world ] .

11. But now if Adam had continued in Paradife, he fhould have been able to nnanifeft the wonders much better, for they ;l ould have been much neerer to the forme of Angels, and fuch great finnes and aboninations had not been brought to tJfeA with » many, as is ufually done now.

12. But the Spirit of the Grimnefle [ or ferceriefle] (in the Eter- nall fource [ or working property ] ) would alfo be manifefted, and open its wonders : of which ;i uch may not be written, for it is a My- jlerium [ myftery or hidden fecrtt] that belongeth not to us to open, thcugh indeed wee have the knowledge of it : let it ftay t II the time of the Lillyiwherein then the Rcfc will bIcffoi'n,and then :he Thornes ( in BibiM ) will not pric k us.

L J 13. wl'en

k The Spirit »f this world.

' The Spirit of thit vparld-

"^ Or, Iabour- eth.

=^ Or, difc^v^'

retb. ° Figure of the

world. P Or, irougbc

to light. ^ Or, li»07vne,

'Man,

^ The cloaibing of the il(imts ofBcetJis.

iMaTsy Artti and Scknui or Trad.:.

i^

25 ^ Of Adm and Sves going out of P aradife, Chstp, 20,

^OTyfnarei'of tbeHifftter.

*f1.inter or

epprejpour. y Or, referve tbcfc myfleries. 'Or, undcr- I jianding. * Or, i« their

I^^OTvledge.

»» Ox^the humi- liiyaftbe Ot- vi?te mjdoms.

*Mhtb or cbeerfulnfjfe.

^ High and low,

* Of) i/t confit-

fed jmgUng.

fff^ilb wrath f

or with the.

divoHring

[ward.

I Otj God and

Gtoduep.

15. When the " chaines of the Driver are broken,ancl the Thorny- Bufh is burnt, then one may goe more fafely by theThornes of the Burner •, and then this Myji^rium [ or hidden fecrct ] may well ftand in the lighc : for it is great and wonderful!: and rcacheth into the Gate of rlit Father.

14. THte Rofe branch in the wonders, will underftand as well: but Baku is not wofthy of it : fhee feeketh nothing but the Thornes, and loveth to ftrike with them •, therefore wee will give the* Driver no caufe £ to doe fo ] : but rather y let thefe Myfteries ftand, for the children of the Lilly Rofe : they are * wife, and have the Noble Tin- fturc * in the light, the luftre of the Driver, will be no more fo eftee- med, for the Guefts of this world have that [^Government] in hand.

15. Thy proud Horfe [orBeaft] (thou fhamefull Whore ) fhail ride no longer alone, over the bended knees •, in that time ic will no more be faid, The power [ might or Authority ] fticketh in my Chifk of money: that Minerall [orMctall] becometh a bloffomeinthe light : and the Tinfture ftandeth in the bloffome of the Lilly : ftoncs are of as much worth [ as that mettall is : 3 i> the clothing of the vlr^ gin is brighter than thy pride : how finely doth the ornament of this world ftand on modefty and the feare of God,if the heart be humble I How doe thy filken and golden cloaths adorne thee ? Doeft thou not appearein Gods deeds of Wonder ? Who will call thee a falfe Wo- man, if thou beeft fo very chaft ? Doeft thou not ftand to the honour of the Great God I Art thou not his work of Wonder ? Is there not a friendly « laughter before thee ? Who can fay that thou art a wrath- full Woman ? Thy modeft countenance fhineth over *• mountaines and valleys : Art thou not at the end of the world, and [yvill not] thy Glance [or luftre] beefpied iaParadife? Wherefore ftandeth thy Mother in * BabcU^and is fo very malicious?©! thou fhamefull Whore j Get thee out ( for BAbellh ^on fire ) or elfe thou wilt be burnt thy fclfe.

i(S. Or doeft rhou fuppofe that wee are mad ? If wee did not fee thee, wee would be filent : thou boifteft now, ( by thy flatterers j } ofa Golden Time: but they are moft of them Wolves o( Babell : vifhen the Day breaketh, then th?y will be knowne. Or fhould I not reli thee this, thou proud Whore? Behold, when thou with ^dam and £'i/ewenteft outof Paradife into the Spirit of this world, then thou wert as a God in the Spirit of this world : thou mighteft feek all My- fteries,and ufe them for thy Ornament : If thou haddeft al^wayes gone cloached in filk and purple \_ or fcarlet ] yet thou haddeft not ,~ there- by ] ottended God : but thou haddeft gone \_ in them ] to the honour of the Great God in his Deeds of Wonder •, Wherefore haft thou for- faken che 8 Love^ and art become a Murtherer ? Was not covetouf- neffe.thy finne, in that thou affordeft not thy Members fomuch as thy

felfe?

Chap. to.Of Adm And E^et^olng out ofParaeiife.

^elfe ? thou defireft to be onely fine thy felfe alone : thy w«y oneJy ^ fhould be holyjWhcrfore was the fratricide between Abel and ^rfw/' The felfe- honouring pride brought it about, fo that CaiH envied A- bels ' uprightneife ( for the fake of which he was fo much beloved of God i ) wherefore was not Cain alfo hun^ble and pious ?

17. Wilt thou fay, the Devill beguiled him ? Yes indeed, and he beguileth thee too, fo that thou envicft the comelinefie and beauty of others : Hath God made thee a degree higher ? art thou not a childe oiEve ? Prethee tell mee the truth •, art thou not the Antichrift, which under a cloake [ of being counted the Minifter and fervantof God ] rideft upon the Devils Horfe ? Mee thinkes I fee thee.Hearken ! When thou wenteft out of Paradife into this world, wherefore didft thou not continue in one |^ onely ] Love ? Wherefore didft fhou not rejoyce in thy Neighbour ? Wherefore didft thou not love the mem" bers of thy body ? Why doeft thou not adorne thy brother with thy ornament ? Didft thou not fee him plainly ? Was not the Earth thy own ? thou mighteft have made what thou wouldeft of it : who did hinder thee in it? Why didft thou not eate with thy Brother? thou mighteft have had fully enough •, there would never have been any want; ifthy humility towards thy brother had continued, then his alfo had continued towards thee : and then what a fine habitation and dwelling had there been upon Earth ? what need had there been for thee to have coyned filver and gold, if unity had continued ? th&u mighteft have made thy ornaments of it well enough : if thou haddeft adorned thy Brother and Sifter, then they would have adorned thee againe ( with their ready ferviceable Love : ) doeft thou think it had been a finne, if thou hadft gone in pure filk and gold, for the benefit of thy Brother, and to the honour of the Great God ?

18. O thou Winde Eibdl ! I muft tell thee, how thou becameft thus mad j tfiou haft fuffercd thy felfe to be polfefled by the Region of the Starres, and to be lead by the abominable Devill , and art become 4 perjured [ or forfworne] whore to God : and neverthelelfc, thou haft built thy felfe a Kingdome upon Earth : as ^ they lead their Region, thou leadeft thine : as they generate by the Elements, and confume it againe, fo doeft thou with thy children alfo : thou generateft them : and killeft them againe : thou makeft warre : and art a murtherer for thy pride and covetoufneffe fake, fo that thou haft no roome at all up- on the Earth.

19. E>oeft thou fuppofe that God taketh pleafure in it ? Yes Sir, the Spirit of the Great World is pleafed with it •, and through that Spirit the fierce anger of God (^ is alfo pleafed] , becaufe they qualifie \_ or mingle ~\ onewich another, and out of one and the fame roote.

20. Doeft thou fuppofe that all the Prophets have fpoken from the pleafant kmde love of God, from the Heart of God, when they faid to

L 1 2 the

«5P

order their 'government-.

xSo Of Ad Am and Svei going out (fPAradife.Chzp. l o,

the Kings oilfrael; Enter into BattelI,thou fhalc overcorac,God (hall give you vidory ? Indeed they fpake from God , but from his fierce wrath againft finnes, throngh the Spirit of che Great World , which would.dcvoureagainewhat it hath made, becaufe the Love was ex- tinguifhed,

21. Or doeft thou fuppofc thjt God fent Afo/fr, to flay the Kings of the Heathens in the Promifed Land, and that he is fo well pleafed with murtherings ? No friend,Iook under the vayleof MoftSyind thou /halt fintie it cle^ne otherwife.

2 2. Why did God keep Ifracl forty yeares in the Wildernefle, and i ^Titb M^na, fed them with ' Heavenly Bread ? that they fhould be a people, fuH of love, fuch as love one another, and (hould depend on God in one- Love j and therefore he gave their Lawes brightneffe [ or clarity ] to fee if they could live in. the Love of the F«eher , and then he would have fent them among the Heathens, to turne them with their won- ders i as was done at the time of the Apcftlestand in that he fed them from the Heaven, and that none of them ( which gathered much or little ) had any want j thereby they ought to have nnowne, that the Kingdome [ the power and all J is Gods, and that they were in him : they ought to have left their covetoufneffe, and to converfe among one another with brotherly Love, none ought to look after covetouf • ^ Covetoufncs. neffe : becaufe he horribly punifhed ■" it.

33. Alfo when the Heathens fhould heare,that God would fend this

People ( which he had brought out of tLgypt with great Wonders

[^ or Mlfacles ] ) among them to deftroy them,that they fhould turne

^ to God,and depart from covetoufneffe,and enter into brotherly love :

^TheHea-j therefore he gave "them along time of refpite •, as alfo to Ifrael

theni' ( whom he fed from Heaven ) for an Example.that one people fhould

bean Example to the other, that there is a God that is Allmightie.

But they being earthly boch of them, and onely evill, and being they

did live in the Fathers fierce anger, therefore the anger and fcverity

ofGodluftedalfo to devoure thetn,, becaufe they continually kind-

f^is wrath, led "it.

24. Therefore be faid to fojhita, Pajfe overfordan, and defiroy that people ; and leave none afihe/n among youy that you be not polluted. This ( faying of his ) proceeded not out of his Love, when he did bid him to kill the Heathens : as alfo the Prophets did not all fpcak from hts Love, but from his Anger, which was awakened by the wickednelVe of Man •, fo alfo helpeaketh many times through the Spirit of the Pro- phjets i n the Great World ( in the Prophets and in JUofes) in the fire, or n other terrors in an angry Zeale,

25. Andfliouldwee therefore fay that God is well pleafed with anger and ftrife ? No: the Prophets complained ofrcn ( in the Holy Gboft i or Spirit '] of God ) that this evill people offended their God,

when

Gliap-^ o.OfAdam and Eves going out ofParadife, -^i

when they moved him to anger, fo thac accordingly his fcverc wrath went forth and devoured them. David faith in the fift Pfalme : Tbeu art not a Gndthat art ^Itaftd with n>!ct['dvaycs.

2^. Now if Man awaken finne, then the fierce anger [ or feverity 3 of God is ftirred in himfelfe (vi-^. in Man ) which otherwife ( if Man did ftand in humility ) would reft and be tftrncd into- great Joy,as was ©ften mentioned befure ; But now when heburneth l_in wrarh j then one people devourerh the other, and one finne deftroyerh another ', ifi/raf/ had been P upright, they had not been put to make warre, Pffdncfivtr. but they fhould have entred in with Wonders, and have converted tuom, or bad the People, Aio/cs ftiould have lead them into the [_ promifed Land ] feared the with his [ Miracles 3 or Deeds of Wonder : butbecaufe they were Lord. wicked, they could not enter in C with the brightneffe of MpJcs •, with deeds of wonder, in the tuftre [or glance ] of the Father ) to convert the Heathens : but Mojes ( with his deeds of wonder ) muft ftay in the Wildernefle : and the whole People was confumed and devoured in the wrath : and Jopiua muft warre with the Heathens, and dcftroy them, for onei wrath devoured the other. 'iO:,oneftnHe.

27. Whereas Jolhua was an Image and fimilitude, that Ifracl ( be- caufe they could not fubfift in the Fathers clarity and love 3 fhould be led by the fecond Jojbua (or Jifas ) out of the wrath into the Love, through the breaking of his body>and entring into Death. Mofes muft enter through Death into life, and bring his clarity,through Death in- to life : even as he appeared with Eltas, on mount Thabor^ to the fe- cond/o/&«a ( or ]efui) , in the claritie of the Father, and fhewed him the pleafure of the Father, [ vi\. j that he ( the fecond ]ojhua ) fhould bring //>tfe/ ( through his Death and clarity;) into the Promir fed Land of Paradife.

28. Yet it could not be (how vigorouflyfoever it was fought after) , that Man ( in his own power ) could enter into Paradife : and therer fore poore captive Man muft fit in this world in the Devils murther- jng Denne : where now the Devill hath built his Chappell clofe by the Chriftian Church, and hath quite deftroyed the love of Paradife, and hath in the ftead thereof fet up meere covetous proud felfewil- Icd [ or felfc-conceitcd ] faithlelfe, fturdy, malicious Blafphemers, Theeves and Murtherers, which lift themfelves upagainft Heaven and Paradife, and have built themfelves a Kingdome (according to the Dominion of the fierce fourc \_ Scarres or 3 Conftellations, ) wherein they domineere ( with (ilver and gold, and confume the fweat one of another, w^ofoever is but able, oppreiTeth the other to the ground. And though he flie before him, yet then he onely putteth forth his Dragons tongue, and fpitteth fire upon him : he terrificth him with • hh hirfti voyce, and plagueth him day and night.

29, What can be faid^f thee O Cain ? doeft thou fuppofe that God

doth

26i

* From the grimme wrath tbeDtviU or iyeeds or Tares areforven a- moHg the \rheate.

^Lordf orSth perieur.

'OTtfalfe. " Or fplagketb.

of Adam and Eves going out ofParadife»Chsip»lo»

doth not fee thee ? Thou Monftrous Beaft , thou fhalt ftand naked, as the Spirit in the Wonders doth fignjfie,that thy Ornament may be madeknowne. How art thou become thus ? OEvcl are not all, thy children which thou haft brought forth ? all come out of thy loynes. Was it then the purpofe of God that the evill fhould dominecre a- niong the Good, and one plague anotlier ?

30. Ono: But the Devillwhois a caufe of the » wrathfulneflb* ^darfi was made good out of the pure Element : but the longingj^dc- fire or luft ] of the Devil! deceived him, fo that he went into the Spi» rit of this world.

31. And now it cannot be otherwife, the two Kingrfomcs wreftJe one with another in the children of Men j the one is the Kingdome of Chrift, [ Generated 3 through the New Birth into Paradife : that ( in this world ) is miferable and contemned, there are not many that defire it, for it hath meere fcorne and contempt from the Devill and his followers : it confiftcth in righteoufnelfe and truth : and that is not valued in this world : and therefore it muft lie at thcRich Mans doorc vfkh TpGore Lar^ir us f and at his feete : ifanydoebutletitap- pearc that they are the childe of God, then the Devill will away with them prefently : or elfe will put them to fuch fcorne and difgrace,thac they cannot be knowne ; that fo the Devill may continue to be the Great Prince upon Earth, and that the world may not learne to knovy him.

52. The other Kingdorre is that of Antidirift, with a Golden [ Splendour or 3 Glance, Pran<:ing in ftare, Gliftering on every fide : every one faith,it is a happy thing : for it adorneth it felfe moft fump- tuouflyjand fetteth its feate over the Hills and Monntaines : every one faluteth it : [ or doth it reverence : J it draweth the Tinfture of the Earth to it felfe, that it may glifter alone ; it bereaveth theKingdome of Chrift of its temporall [ food, livelihood, or 3 bread, it devoureth the fweat of the needy : and faith to him. You are mine, I am your God, I will kt you where I pleafe: you are the dogge that liethat my feete : If I had a minde to it, I could hunt you out of my houfe ; you mufl:<loe what 1 will ; and the needy Worme muft fay , I am your poore ferrant, doe but fpare my life j and if hefqi'eeze out the fweat * of his browes, fo that it fmarteth, ( which his ' Mafter corifumeth £ or fpendeth 3 ) then he groweth impatient with his Mafter, and curfeth him, and feeketh out wayes of lying and deceit, and by what way he might make his heavy burthen lighter.

33. And then if he finde his Mafter founjuft, he rifethup againft him, and taketh away his ' unrighteous Bread, "which he rhinkethto eate under a foft yoake, and " worrieth him to the utrermoft, and lea- veth him no time to efcape^buc fticketh full of impatience under that heavy burthen : he grumbleth and maundereth, and fcekcrh all cvill

devices

Chap. 20.0/ jidams and Sves going out ofParadtfey a ^ j

ckvices to eafe his yoake, that he might eate his bread in quietneffe, and yet k will not be, the Driver [ Hunter, cruell Tyrant his MafterJ is behinde him, and takerh away his bread, and feedeth him with for- row under his yoake.

34. And then he ftudieth cunning and deceit, and cafteth about, f tofinde] which vay hemay by fliifts and tricks fill his belly and live r he curfeth his Mafter fecretly, and though he fteale away clofely by feme flight the bread of another needy Man,yet that muft be right j^ with him '] : and his Mafler doth not regard it, fo he eate not of his coft, and fo that he continue to be his doggc under his yoake. Thus the Mafler \_ Lord or Superiour ~\ is unrighteous and * wicked, and

maketh alfo that his fervant is unrighteous and * wicked ; whereas o- % Evill or therwife ( if he might eate his bread under an eafie yoake ) he would ^^//j. not be fo curfed and cunning in Theevery .

35. But what will the Spirit of this Kingdome fay ? Art thou not fliining in Bravery ? Haft thou not taken pofieflTion of all ? Haft thon not the Earth in pofleffion freely as God gave it thee ? Doeft thou not right ? Doeft thou not punifh the wicked, and lookeft to it,where the enemy breaketh it ? Doeft thou not defend thy Countrey ? Art thou not alight totheblinde, and appointeft Teachers for them, which

y drive them to patience ? The Kingdome is thine indeed, thou haft y Or, Exbor:. purchafed it, the poore is thy fervant indeed, that \_ in tl^y opiaion ] cannot faile, I but be right ] .

^6, But the Divine Anfwer in the Light of Nature faith to mecj Behold, out of what art thou growen ? Have I planted chee ? art thou not growen in my wilde Garden ? When Adam went into the wilde Garden, there he * planted thee, how art thou growen fo great ? who x Qrifced or hath given thee vertue [ or fappe ] thou wilde Tree ? My Love never maculated. ftirred thee up, all thy branches arc wilde, and thy fruit is wilde ; Doeft thou think that my foule lufteth after thy food ? 1 will not eate of thy fruit '■, I am ftrong, and the Kingdome is mine, he that cometh onder my * wings, I will fhelter him,no ftorme can touch him : more- • Or faincffe. .^over, the Countrey is mine : I have left it to you, to be ufed in una- nimous Love : and have fet you out of one f and tie fame ] roote, that you ftiould be alike, and love one another, and prevent one ano- ther in chaft Love.

37. Thou wilde Beaft, how comeft thou fo great and ftrong ? Haft thou not trampled in my Garden of Rcfes , and there made thee a Coutch ? Whe.re are thy Brothers and Sifters ? How comech it to pafle, that they lie at thy reete ? and that they are fo Jeane, and thou onely art ftrong [ and lufty ] ? Haft thou not devoured my Branches, and brought forth young Wolves , which devoure thy ^ Cattle alfo ? '»iC*'"> Ci^/'C^J, and thou art a Beaft with thy young ones : Ihould I futfer thee in my Shupy Lambs j Garden of Rofes ? Where is the Noble fruit which I did fowe I Have &c.

you

^2^4 ^f ^^^^ ^^^ ^^*'^ ^^'^^ ^*^ ofPdradife.Chip, to*

you not turned them all into wUde branches ? And where now (hall I feeke for the fruit and profit ofmy Garden of Rofes ? Andmyfoule would iaine eate of the Good fruit : but thou hift trampled all under- foot#, and made it a dcnne of Morther.

28. Bcfides, I heare a great howling, and lamentation, that all thy fervants cry woe over thee, becaufe thou plagueft them : and morc^ over, thou haft (hed my Noble feede, and not fowen ir, but [thou haft fowen ] thy wilde [ feede ] for [ the promoting of ] thy great de- vouring and pomp j behold^ 1 have fpewed thee out towards Babeil in the Preffe of my fierce wrath, and there I will prclfe thee: and I will plant my Lilly-Branch in my Garden of Rofes , which bringeth mee forth fruit, after which my foule lufteth, of which my HckAdam (hall eate, that he may be ftrong, and may goe into Paradife.

Of the t bruiting Adam and Eve out of tttc Taradife^ of the Garaen in Eden.

39. And when God had thus provided Adam and Eve aBeaftiall 'Garment! tc cover their fhame, and to defend them againft the cold :

then he let tlem out of the Garden, and fee the Cherubine with a na- « Or vparn'^Z. ^^^ ^ ^^° edged fword before it, to keep the way to the Tree of Life, flaminzfivord and he [Man] .muft now till the Ground. But the underftanding dparkefted °^ ^^ poore children of Adam and Eve is ** funk fo much, that at our cbil/ed [hut ^^ °'^ ^S^' ^** fcarce reach [ the underftanding of J any thing con- uP or fr oxen cerning the lamentable Fall oiAdam and Eve : Seeing wee muft feeke ^ohard' ^^'Y ^^^? ^^^ '^ '" ^^^ Centre of the Light of Life.for it is very won-

'' ' 6!ti'iu\\^)\i(.\\Mofesimh, Godfit tbeCherttbmebcfore the Gardtny to

{cep and guard the way to the Tree of Life. Who could underftand it ?

If God did not open our eyes , wee fhould fpeak fimply of a keeper

with a fword : and Reafrn feeth nothing elfe.

40. But the Noble virgin Iheweth us the Doore, [^ and 3 how wee muft enter againe into Paradife, through the fharpneire of the fword : yet the fword cuttcth the Earthly Body cleane away from the Holy Element: and then the New Man may enter into Paradife by the way of Life. And the fword is nothing elfe, but the Kingdome or Gate of the ficrceneffe in the anger of God,where Man muft prcfTe in,through

^^- -. the ferce [bitter ] Death, through the Centre, into the fccond Prin-

ciple, into the Paradife of the holy Element hcfore God •, where then the tierce [ grimme j Death, cutceth off the Earch'y Body (v'\. the fouie Elements ) from the holy [ one ] Element.

41. Ami the keeper of the Garden,is the Cl^erubine, the cutter off ofthefource[ cr quality ] of the Scarres, which holdet'i theiloure Elements for a while, and then breaketh them, and with its bitter /harpnefle feverech them from the foule, and palferh away it fclfe alfo

with

* Into hit ^w- er orjurifdi- (lion,

^Sbuty barred, or clofed, 8 Generation or operation, ^n'orifing or reveiatiOH,

Chtp,to*OfAdam and Eves g^hg out ofParadife, 2 ^j

with its fword : this [ keeper ] is here in the way, that wee cannot come to the Tree of the Eternall Life, he is in the middtft, and fufte- rcth us not to come into Paradife : the groffe Garden oiEdia ( which 15 our Earthly Flefh ) is the hedge \_ or fortification ] before the Garden. *

41. Now if any body would come into the Garden, he muft preffe in through the fword of Death j though indeed Chrift hath broken the fwordj fo that now wee can much eafier enter in with our foules j yet there is a fword before it ftili : but he that findeth the way aright, him it doth not cat very much ; for it is blunt, and it is bent •, and if the fouie goe but into the Gate, into the Centre, then it is prefently helped by the Noble Champion Chrift j for he hath gotten the fword into his « hands : he is the flaine Lambe of the Houfe of l/rae/^ in the Rivelatian oi]ohn i which took die Book of the'firft Principle, out of the hand of the Ancient (^ of Dayes J who fate upon the Throne, with his foure and twenty Elders ( which [Book J had feven feales, or fe- ven Spirits oftheS Birth of God) and opened them : where the El- ders fell down before him,and worfhipped the Lamb that was flaine : and gave praife and honour to him which fate upon the Throne, be- caufe the Champion of the Houfe of ifrael had overcome. The feven Golden Candlefticks are his Humanity, the feven Starres are his Dei- ty, as the Divine ^^ Birth in it felfe ftandeth in a fevenfold forme, as it is expounded in the beginning of this Book, inthefirft fourc Chapters.

4g. Thus Aft/ex hath a vayle before his eyes : and if thou wouldft fee his face, then thou muftonely fet Chrift thy Champion before thee».that he may lift up his vayleysfid then thou Ihalt fee, that Mofet harh ' naHornes, but that he is a patient Lamb , faft bound to the Death of Chrift : and that his vayle was the Book that was fhutrfo that wee could not be well enough, till the Champion came, and brake its fcvcn feaies with his cntring into Death : and there the vayle f or co- vering 3 ""as done away : and \n thit Book there ftood the holy ^ Go- fpcloftheJKingdomeof God, which our worthy Conquerour Jefus Chrift hath 'left us.

44. New when Aiam and Eve went out of the Garden , they kept together, as now married People doe, and now would make tryall of rficir beaftiall condition , [ to trie 3 what wonders might proceed from them '. and the Spirit of the great world did well enough teach tfiem, in theirReafoii, what they were to doe. And Adam {ncrv bit tPift, Es^e, tmdfiiee coact vtd and bare afonne^ and caHed him Cam : for fixe fvd, I have a Ai an from I be Lord i Thefe are felled words which CHi>fet writeth, that fliee faid, / have a Man from the Lord .* ( C for ] then faid the"* Ai^jor M*f<du4y I have the Lord^ ) of this world. Eve ^ The great ipake no ocberwife, than as the Apoftles thought, that Chrift was to worlds or Ma-

M m ereft crocofme.

No harjh Ltnvt

^ Evaugelinm.

^Infieadoftbe Latp^ or read or declaredit torn.

266 OfAJamattdSves going out of ParaMfe.Cnip' 2 o.

eceft a wo.Hly Kingdomc : fo Et^^ thoughc thic her fonne(ds a ftrong Champioi J fhiuldljrejk che Heaf of ch:: DeviiJ, and fe^ up a Glori- ons Kiiigviomc ; from wheiice iaiUnrly a cwofold underftanding^ of djl^erenc conditions ) folioA-ei, and two fores of Churches : the one fbuilc or relying J upon die Bie.%y of God ■, and the ochcr , upon cheir own might •, [ authority or power ] •, and therefore Caia could not endure his brother, becaufe -iod preffed hitd upon the mercy of God, and C:j« L relyed ] upon his o^vn pover [ might and authori- ty ]. He thought hitnfelfe to be the Lord of the whole world, as his MDcher had inftiufted him : and therefore now he would breake the Head of ths Serpent in his own might as a Warriour [ or Souldier '] and began with his brother AM, for his Faith relyed not on God, but on his own power •, and here the Serpent did . fting the Treader upon the Serpent in the Heele the firft time.

The gate of the LMjIieries [o/the Expsfi- tion of the hidc^en fecrets,j

45. Reafon faith how might that come to pafle, that che firft Man borne of a Woman was [ foevill 3 a malicious Murtherer ? Behold, thou immodeft vile whorifh world, here thou fhalt finde a Glalfe, he- hold thy felfe [ and fee ] what thou art. Here againe the great fccrets meet us, in the light of Nature, very cleerly and plainly to be under- ftood. For ^yidamztid Eve were encred into the Spirit of this worlds and the Region of thefoure Starres, with the infeftion of the Devill, had miferably policffed them : andaldiough thsy did fomewhat ftick to the word of the promife#^^^?ttfe tF6e longing and love cowards God was very much extinguifhed _, indl on the contrary , the longing and delire after this world, Was kindled in them, and befides, they gac (from the Region of the Starres ) a Beaftiall luft [ or wanton defire ] towards one another, fo cH^t their Tinfture thus became a fierce bea- ftiall [ loft or ] longing : for they had no Law but the Light of Na- ture, which they fupprelTed,and kindled themfclves in wanton j^luft], to which the Devill helped them. ujforbegoHto 46. And now when Eve °was impregnated, her Tinfture was te conceived wholly murtherous and falfe, for her Spirit in the Love, looked not tvith cbilde. upon Godwith a totall truft and confidence: Alfo the wifJome of God •-Or incline, ftood hidden in the Centre of the light of her \\(t:Sve did not <» unite ■" [ or ye eld her felfe ] toit with love and confidence, but much rather

to che luft of this world : fhee muft bring it to paflTe, if any thing were to be done : and being her Truft was not in God, fo alfo God was not in her, but in his own Centre Q or Principle ] : and the wrath began to flow forth [ boyle or worke ] j and this is that which Chrift faid, 49€viliTree brittgeth forth evill fruit, and fooac of a falfe Thnfture

grew

Ch^^^to^Of Adam and Eves goingout ofParadife. t^j

grew a foure evlll roote, and confcquently fuch a Tree and fruit. Alfo chat which goeth forth [ is ] as the Tinfture in the p mixcure was, and fuch a childe is generated, for the Spirit of the life, genera- teth i t felfe out of the Eflences.

47. And feeing Adam was gone out of Paradife into the Spirit of this world , therefore now the ftrife was already between the two Kingdomes {vi\. the Kingdome of Heaven', and the Kingdome of Kell ) aboat the children oiEvc : and here it is feene that the wrath had theviftoriej and the Spirit of God complaincth, nocwichout caufej [faying] j lamas a 6 rape- gatherer that gUanethy and yet tvouUfaine eate of the bcji fruit.

48. But the fault lyeth in Man •, if he did put his Truft in tke love of God, then the Kingdome of God would have the vjftorie : but if he put it in his evill Inft and wantonneffe, in himfelfe in his own abi- lity [ or power 3 then he is captivated by the wrath, and his body ax}d foule is in the wrath. But when he putteth his minde and confi- dence in God, then he goeth out from the wrath, and the Kingdome of God worketh ( in him ) te righteoufneffe : and thus it is feene as ckere as the Sunne, what the caufe is, that the firft Man borne of a Woman became a murcherer.

49. For as the Tree svas, fo was the fruit : and though the Tree was not wholly evill [ or falfe ] : yet as to the ^ becoming Man, the Tinfttire (by thewreftling'ofthe two Regions) became falfe [or evill [ . And befides, afterwards £.ve ( his Mother ) helped ' him for- ward very much , becaufe fhee fought after an Earthly Lord and Treader upon the Serpent, ai:^(l ioftt^ed him, [telling him ] that he was the Warriour [ or Souldier to pvercoilif^ ] againlt the Devill, he muft doe it i and fo the wrath held him captive, and his offering [ or Jacrifice ] was not acceptable to God, becaufe (in wrath ) he built up- on himfelfe, and fo his Prayer reached not the Gate of Heaven, but the *Driverdid take it Hp^ becaufe it proceeded out of felfe-pride (like the proud Phirifee ) out. of an f evill or 3 falfe minde.

50. And " here ( thou lafcivious Whore in Babdly full of immode- fty and lechery in fuch whoredorae ) thou haft a Gloffe, in thy [ evill or J falfe Copulation without the fcare of God : thou fhouldft iooke [well to it] what thou foweft, that there grow jiot a Tree in Hell fire. Thou fuppofeft that it is a fmall matter to commit whoredorae ; But I pray confider thy felfe,whither doeft thou fend thy Tinfture ? Which ( if it be true f or faithfull]) reachcth the Element of God : and now if you powre it forth thus, in fuch a falfe for evill ] way ( in the im- pulfion of the Region of the Starres,with the infedion of the Devill j, and alfo into fuch an uncleaneveffell, what doeft thoufuppofe ihali accept ir ? Doefk thou not know that the Tinfture in thefeedeis a koffomcofrhfilife whch qaalifieth [ormingleth] with thy body '' M m 2 and

P Or, Ctpula- tim.

' Or, mama- tion. ^Of^lQngdoms, 'Cain.

' The Hunter the Devill. " In Eve's f.iitt.

atfS of AdAm and S^es going out of Paradife.Q^zp.to,

^OTjdtfirtjefi,

y Or, pl^ a trtc^ ofputb.

» The Uve.

* Or, into the world.

bOtitbefeH- tence of the Law concern' Mg it.

and foule ? Which (as often as it is gciicatedl) is>a figure before God I how do€l\ thou chink, whether doth ic ftand in th love or anger of God?

51. O thou Bibylonilh Whore, when thou thuscommitteft whor- dome, and * breakeft afterwards the LimbiHy together with the Ma- nix ( wherein the figure of the Image of God ftandeth,) onely for thy fHthy lechery fake •, What doeft thou think, how (hall this figure ap- peare ? feeing all ( wharfoever is generated at any time oat of the Tin- fture) fhallafrer the breaking of this world, ftand before God: 2nd will not chefe figures appeare in the anger of God ? Or haft thou an Abfolution for that which thou foweft in Hell? Looke to it that this figure doth not qualifie (^ or mingle 3 with thy body and foule •, for the Tinfture [then j is not yet become a Spirit : it reacheth thy felfe: if thou art not new-borne ( through the bloud of Chrift) , then thoo muft bach [ fwimme or fwelter 3 therein Eternally j "Tis not I that fay this, but the High Spirit in the bofome of the Virgin.

52. Therefore confider thy felle : and fay not,I ftand in the darke, andyexercifc Love, none fcethic: thouftandeft before the deare countenance of God : alfo thou ftandeft before the Abyflfe of Hell, be- fore the Councell of all Devills, who mock at thee •, and befides, thou haft an evill [_ falfe 3 or unfaithfull Love , and ic is no other than a [ wanton 3 Lechery •, if * ic were faithfull, thou wooldft not defile thy brother or fifter : boch of you miferably defile the Image of God : and are the worft enemies one of another : you caft one another into the Devils murthering Denne, and are in the wreftling ; but the Devill ticklethyou, and ftroweth Sugar, that he may catch you and Vinde you faft : and then he leadeth you * to }arkbOyVaA fconrg€th£woand* cth 3 and plagueth you fufficiently.

55. And then when the poore foule fhall travaile [ home] there are great Mountaines in its way : and then thy faire Tinfturcwill ap- peare bef'^re the £ holy 3 Element like adefiledcloath j a»d there ftandeth the Devill and readeth the *> Law to you about it : and then the poore foule quakerh, and beginneth to doubt : and when it is to breake through the bitter Gate [of the Chenibine 3, then h conti- nually feareth that the fierce anger of God fhall feize upon it [as up- • onhellifti Brimftone 3 and kindle it j as it cometh topafle for cer- tain, if it be not borne anew in Chrift, through earneft repentance.

54. Therefore O Man, confider •, what xhaa foweft here, that thoo ftialt reape *, take an Example in Cain. Or doeft thou foppofe , that it is an invented Fable ? [ which 1 here write 3 doe but askc thy owne minde, that will convince thee : except thou art too much captiva- ted by the Devill : behold the horrible punifhmeats from the anger <tf.God, fince the beginning of the world; the Floud[ or Deluge] wav a punifhment for the unchaftity, [or uncleanneffejiWhereby God

wouki

chap. 1 0 . Of Adam and Evti going out of Parage, 2 6^ '

would drowne the ' Matrix of the burning luft of lechery ; and there- « Mother or fore he punifhed the World with Water j for the Water is the ' M4- E,oote. trixofall things.

$5. Therefore God eftabiifhed the ftate of wedlock with AdamzvA ExjCy and bound it faft with a ftrong chaine^ in that he faid j A Man fl}aU ICiive Father and Mother , and cleave to b;s Tvift^ and they trvajball be onefiejh. And God tolerateth their ^ luft, becaufe it is to be bound d Or thtlr but' with faithfbll chaft Love, as one body, « and its members : and muft ning anchafti- aime (in the fea re of God} at the getting of children : or elfe the ty. wantonnefle [or luft J in it felfe, (without that true love, of the ftate « Or In, of wedlock ) is ''continually a Beaftiall luft, [ infedion ] and finne : ^Or \very way - and if you, ( in the ftate of wedlock, ) feek nothing, but the luft and kchcry, then in fuch a condition, thou art not a jot better than a Beaft : and doe but confider it rightly, that without this,thon ftandeft [already 3 in a Beaftiall Birth [ or Generation ] ( contrary torhe firft Creation ) like all Beafts. For the holy Man in AdaWy was not fore- appointed to have propagated To, but in great modei^ Love, out of himfelfe.

5<5. Therefore O Man looke to it! [[have a care] how youufethc beaftiall luft : it is ( in it felfe ) an abomination before God, whitiier it be in the ftate of wedlock, or out of it •, But the right love and fide- litie [ or faithfulnefle ] ( in the fcare of God ) covereth i t, before the countenance of God : and (through the Sonne of the Virgin) it is Re-, generated to be a pure undefiled creature againe, in the Faith, if thy confidence be in God.

$7. But for the Whores and Rogues ( who run a whoring without marrying in luftfull lechery)wee have no other Language for them 8 ; * *^^_^ ^^^ neither can wee finde any otherwife in the Light of Nature, than that *^'^^ '^ mn^ it is an abomination [ or loathing ~] in the anger of God : and if ear- ''<'»^^<« Otti^ neft Repentance ( with Mary Magdalen } be not there performed in f^^fi^^' the Regenerationfthen wee finde nothing elfe but J the anger of God and Hell-fire, to betheir wages , Amen.

Of the innocent and righteew Abel. The Gate of the Cf^riflian Church,

$8. Seeing then that Adam and £7^r,had yeclded themfelves to the Spiritof this world, and did live in two [ Kingdom cs 3 (i^*^- in the holy Element before God ; and alfo in the Out-Birthj^x'i^.l the foure Elements, which rcacheth that wbich is moft outward, [v*;^. 3 the Kingdome of the [ foure, fierce 3 grimnefte ) fo there were alfo two forts of children generated out of them •, vi\. one a Mocker [or fcor- ner 3 and another a plaine honeft Man ; as is fufficicntly to be fccne by lfiuc\ and i/iffljae/[ the fonnesof 3 4brtd>am j alfo by ^cob and £/»!». . 59. And .

^•^o of Adam a^d Eves goirtg out of Paradffe.Qh3ip,io»

59. And although the Church in BabeU will prattle much here, ' about the Eleftion from the purpofe of God : an<i yei hath as little knowledge thereof as the Babylonifh Tower (whofe top fhould reach to Heaven ) [ had ] of God. As if it were not pcfTiblc that a childe couldgoeoutof the Anger into the Love of God, whereas the Love

^ Or> hper- in the breaking of the Anger doth *» fully appeare [ or fhine forth "J : ftdion. and tis for want of repen ranee; that Man fuftereth himfelfe to be held

by the DeviH.

60. And the hardening is not fo wholly rn the Birth,thac tt\e foule ( from the Mothers womb ) fhould be quite dead to God,or that God did not defire it. The anger is in the flowing \_ working or boylJng ~\ of the Facher.and the Father is God indeed,and generateth his deare Heart and Love ( in the breaking of the Gate in the Habitation ) out of himfelfe ; fhould he then be at oddes with himfelfe, becaufehis an- ger is under the roote of his Love ? Should he be at Enmity againft himfelfe ? his Anger is his Strength and Omnipotence [ or AHmighti-

' Or, humlitj, neflfej > and Confuming trre : and his heart in the Love, is his ' meek- nefle ', and fo now, that which approacheth and entereth into his An- ger, is captivated in the Anger. ; e I. But it is poflible to goe out from the Anger ^ as hris deare heart

is generated out of the Anger •, which [cooleth,pacifieth, or ] ftillerh the Anger: and is rightly called the Paradife, or the Kingdomeof Heaven4 And his Anger is not knowne in the Heaven : and fo there alio ■, his Eleftion goeth alwayes over the children of Love,which be- long to the Kirjgdome of Heaven ■■, and S' Paul fpeaketh no otherwife of his Eleftion : bat meaneth [ it of J them that draw neere to him, and enter into his Covenant, and give op themfelves ro him: and shefe the Father draweth with the Holy Ghoft,through the Death of Chrift into the pure Element \_ that is ] before the Father : Ifa 44. 2. Fcare ^ Hontfty fin- not thou [O '] my [ervAitt ]iCoby and thiu ^ upright [one ] whotn } have ccre^obedient y chafen. ' - 1

faitbfuUom. 62' But that God ( out of h^s purpofe ) fhould- harden the wi/lof any, and make it darkc, that is not true \ the Spirit of God is with- drawen from the wicked.who onely wrefile for the might [or powcrj of the fire, for he himfelfe goeth out from God, and dciireth not [ to enjoy ] God. God wjchdraweth hinifelt'e from none .' Man hath a free will, he may lay hold on whit he will : bur he is held by two (by Hea- ven and by Hell ) to which he yirelderh, he is in that. 1 -^ " 65. Csin was not reje^ed in the Mothers wooib | or body,'jtho^fl it be plaine, that God doth not Idve fuch a faJ/e£ or cvill ] i^t;^^^ yer it ftandeth free, it may prelfe into the Love, or into the Anqcr, and •Or both will 'theoneaS vcell astheothc-r, will receive it , as/-'ij«'"alfo fairh ^ Ti Tticivcit. vhom y 0 u yccld your I elves ferv ant!: m obtditnce, hU fervanis you are^ reborn you t'ocy'\ 'whi'rhh-it h 'iribc eifeduitct of God 10 righuottfntfje^ or'cj fnhc nnioTica'.h. 64. -Now

Chap. 20 . Of jidams and Sves ^^^^g ^^^ ofPara^^ife, tyi

6^- Now God have no nailicioas foule f to be j in the Love but in the Anger : ani he is the ^' Searcher of the Heuts, and k'^.owech well what ii in Mi i, and what he will doe ( even wh le f Mii J is in the feede)and will not caft the Pearle before fwine ', and yet the faffe [ or evill ] feede is no: [ come '] out of his will and purpofe, elfe he tnuft alio have willed the Devill (_ to be a Devill.)

6>. And know y r.i not thit the band of the Eternity ftandcth free, and maketh it feUe ? but that which inclineth to him is alfo " genera- ted in God. And yec the Love prelfeth not into the Anger •, "^ but the Love is g;^nerared out of the Anger,and is wholly free ', aad therefore the Heart of God in the Love, is p another Perfon than the Father, and the i ifl'ue {_ or going forth from them '] is the Holy Ghoft, who goeth not !_ back ] againe into the Anger.

66. Then wherefore doth not the foule of him goe alfo £ there- with ] out of the Anger intothe Love, and fo it fhould be generated f to be 3 another creature in the Love ? Saint ^auL faith •, i-yh^m hs hitb foreJeenCytbofe be bathfanSiifisd, that tbeytniy b2i\i hii Image \ the forefeeing, is' in his Eleftioii : he alwayes elefteth [ or choofeth] his Sheepe. Thofe who come to him , he affureth them the Eternall Eife. But that fte hardeneth ( thofe that defire ^ earneftiy to come to him ) and will not forefee [ Predeftinate or eled thera^ that is not fo. His will is to helpe all Men : and Chrift himfelfe faith ; Comcyee aU to TfKitbat arcwEiiry andbsivy Uden^ (hereitis> thofe that are laden withfinnes ) / tvUl refnjhyou ; that is, certainly, forefee [ or Eleft J and draw |_ them ]J to mee : and there waateth but to Come.

<57. What is it now, thatlyeth in the way of the wicked* that he cannot come ? It is the Angry- Sword of the Angel ( or Cherubine ) wWch he will not breake, the faire, gliftering, hypocriticall, dainty world in his bofom [ malice or wickedneflfe ] inflefh and bloud, plea- feth him too well ; he will not breake his minde, which yet ha is able CO doe : and if he doe breake it, then he is drawne of God (by Chrift) to the Father : and inftantly is chofen to [ be 3 a childe of God : and jout of the Image of the Serpent there cometh [ to be 3 the Image of an Angel.

(58. For fo long as the Imige ftmdeth in the Anger,ic is the Image of the Serpent i but if it goe forth j from the luft of finne, or defire of evill 3 ,into the breaking [or deftroying thereof 3 then a Heaveoly Image is figured ( by the Treader upon the Serpent ) j and ^ the Ser- pents Head is broken j the two Kingdomes fight [ or wreltle 3 one

- with another, and that which overcometh figureth the Image-

<5>>. W.iereby it is feene, how great the Anger was in Aiim ani

- Eve, in that the wrathfuU Kingdome fooner overcame.than the King- dome of Heaven : and the fcorner is fooner generated thm th: ' up- right. But yec the fault of this was ia the Parents : had thty not fin- ned.

"' Or, ti.'orver oflbebiirts.

" Or, borne of

God. ° As the light is gincrated out of the bur- fjhgof the fire, and is free from the fire, P ^sthe light is mothtr thing thin the fire.

1 As the Aire gseth forth from the fire and the light. ' Sincerely t or

unfe'medly.

^ Tbi EvV.l ii overcome witbijooJ.

« Fj9neft or h-

' K9cent,

27»

" Or, Domini'

OH.

« Or, the four e Elementary Image in the Holy Element. rFoure Ele- puntSf but in the one holy Element. *Oty angry iOr vexed withy and abhorreth biafelfe.

• Or, overcome " the inward.

^ Or , cheate.

' Or,»« Image of God. ^ Or J for him to attaine the image of God.

• Between Time ondEter- nitie : Jee more

^ Or, for gi'jcties

of Addtn and Evfs going out ofP4raclife.Ch^p»iOm

ned, and !ec the Anger into them, then it had not been fo, as at this Pay.

70. Although indeed , Nature raketh hold of the childe ( in the Mothers body l or womb ] ) and [ fhapeth,figi:reth,or ] Imageth it : yet the " Region of the Starres hath no other than the * Image in the foure Elements, and not f that] in the Holy Element. And although indeed it Image { or frame ] a Man in the outward Btaftiall Minde with a little underftanding many times, yet that is no matter:the out- ward Man is the Beaft of th» Starres •, but the inward (m the £ one ] Element ) is the Image of God : and the divine framing [] figdring or Imaging ] is not performed in the y outward,- but in the inward Ele- ment.

7 1. For a Man is many times ( in the outward ) fo very evill nani- red [or malicious froward conditioned] from the Starres, that he be- cometh* loathfome tohimfelfei but when he confidereth himfelfe, then he entereth into himfelfe ( into the inward Man ) and reached after AbftinenceC or forbearance of evill 3 and yet «annot be quite loofed from, [ or rid oft ] the outward wicked malicious Man: but muft continually (with the inward ) bieake the head of ( the out- ward ) the Serpent.

7z. For the Serpent fkingeth many in the outward : but if it "get the Inward Man, then the Image of God is gone. The evillncffc £ or malice 3 of the Scarres drivech many [ ftrongly ] to murther, ftealc, lye, and '' deceive •, till they come to the Galiowes, and fword, [ or block J , and yet have not wholly [captivated ] the inward : he is yet in the Gate, and is able ( through Hepentance.) to goe ipto ano tner Image, which is not like the outward : Man cannot judge the in^vard Man fo wholly according to the outward : except they fee chat he de- fpifeth God, and blafp'hemeth the Holy Ghoft •, in fuch a one there is * no Divine Image. And it is hard [^ *• with him '] •, yet his Judgement is not [. in the time of ] thib body : the Gate of the Mercifulnefle ftandeth open towards him, while he is in this Tabernacle.

79. But after this life he fhall attaine it no more> except he hath [ hold of] the Mercifulnefle [ of God ] fey a Threed : for God will not quench the fmoaking flax, as JJaiah faith i though indeed he muft bathe [ fwimme or fwelter ~\ in his finnes , * till the Ange^( through the Death of Chrift) be overcome > on which Threed he muft hang : and the Purrefadion is his Purgatory in his finnes, and no ftrange [^ diftinftHcterogene Purgatory J (of which Anrichrift fcigneth.and prarcth ) but his own fel^, [ Purgatory, 1 in his finnes.

74. And it is all vaine and idle [ which is faid, '] concerning Pur- gatory, as the Wolfe of the Whores Beaft feigneth, [or coBC-rKeth'J ; for it is well knowne, that after the [^outward] life, there is an Eter- nall life, and that all finnes are '^remitted here j but as long as thou

an

Chap. 8 o\ Of Adam and Eves going m ofPara^ifl,

art between the Doore and the Hindges, and hangeft by a fmall haire, thou art yet not wholly in the % Eternall Life : but if thou be once in the EcernallLite, then thou art perfcfti [or fully there j whether it be in the Heaven or in the Hell, out of that there is no Redemption, for it is the s Eternall Life.

75. But wliile wee are thus fpeaking of the ^ upright Akl^ we can- not fay, that the Kingdome of Heaven was not aflifting in him, and that he nieerly oiJt of his own might and power, made hinifelfe fuch an upright [honeft ] Man j for ' it was in the wreftling, and overcame the Anger : for Man is weake, and ^ ignorant, and can doe little by bis own Power [_ or ability ] i ' yet he hath the Imagination, and the choofing, or the free yeelding, [ to a thing ] where then the Maker is ready before taind, which maketh him [ to be J according as his lull { or defire] is : as is to be feene by ^idamy for when he longed and lu- fted in the Sprrit of this world, there inftantly the Maker was prefent, and made ( of an Angclicall Image,) a Man.

75. The Lu(t [ or longing Defire ] is the introducing "^ into a thing, and out of the Lufk cometh the forme (^ or Image] of the Lufi:, ( vi\. a Body, ) and the fource [ or aftive quality J of fiuRcs Itlcketh therein j and you may eafier hinder the Lu«, than breake the Body, which is very hard ; therefore it is good, to turne away the eyes, and then the " Tindure goeth not into the Eifencesby which the Spirit is impregnated i for the luft indeed is not the minde wholly, but they are fifters : for when the luft impregnateth the minde, then it is al- ready a halfe •> fubftancc, and there muft neceflarily follow a break- ing, or there cometh to be a whole fubftance, and an Effenceofa thing

77. Now Abel is the firft Chriftian Church in Patience, which God eftablilhed , that the Cainifh Church fhould be converted by iiki : he hath not therefore fo rejeded the Cainifh Church, that he would have no member out of it. Underftand it thus*, the true Chriftian Church ftandeth like a (heepe among Wolves j though indeed wee are Men and not Wolves, but in Minde and in Figure. ** It teacheth the wicked : and if he be converted , then it hath gained him, and he is figured into an Image [ of God ] : and thereby Joy is caufed among the Angels of God, tl^at the Kmgdome of Heaven hath the viftory,

78. Ordoeft thou fuppofe, that the word in Daniel is nothing. Chap. 10. concerning the Angel Gabriel^ who faid •, that the Pnnce m Vcrji/i vpuh,f9od kirn one ad twenty d^yes, and that our Prince Michael came to helpe him. Thereby it may be feene how the Princes and Throne- Angells rtrive againft the Kingdome of the fierce wrath, and affift Men *, the caufe whereof is this y The Devill awakeneth the An- ger againft Men : and the Angels of God ( vi'^. the Throne- Princes ) keepe it back, becaufe God <i yet wHlcth not EviII.

N n 79- Wee

?7j

f The RternaU hc/^:Jherhca- vcnly life,

^ Innocent.

^ The Heaven. * Or, voyde of underftandixg^ ' Note what Free-iv:Uis.

Or,./.

1 The l(lndling it not brought ma the iffuing EjfintiaU powers. ° Or, Body.

P The AbeUtJh Church.

' For all the Devils fiinifig upfOr ai»al(eh' ifigofha An-t <Ler.

^The Dev'iU.

»74 Of Adam and Sues going out ofPar4dife,0\ip,2o,

79. Wee are efpecially to obfrrve in C^'Jt and ^belywhn their pur- pofewas. Cain wdii Plowman [or Tiller of the Ground ] and Ahel was a Shcpheard [ or keeper of Hheepe ] : A'jtl relyed npon the bief- fing of God rowirds his flick , to maintaine himfe.fe by the blefling of God : Cam relyed upon his own labour, to maintaine himfclfe by his O'A-n skil! and induftry. Evs tooke parr with ^tfi«, and ^dam with AM ", for Eve counted him to be the Piince on Earth , to whom the Kingdome did belong, and fuppofed that he ( as a Champion ) would chafe and hunt away the Devill ■■, although (hee knev^r him not-

80. But if Men fearch very Deepe, this (^ that followcih they will finde ] is the very Ground. Eve was the Childe in the Matrix of .^- dam^ which ^4djm ( if he had not been overcome ) fhould have g«ene- rated out of himfclfe, in great modefty T purity '} and holineffc *, but becaufe Adams Matrix was impregnated from the Spirii?tof this world, therefore God mudframe a flefhly woman out of it,which afterwards ( in her firft fruit) became luftfull,aad infeftedfrom the Devili, as well as the Limbtn in Adam.

Zj. And therefore they alfo generated fuch a towardly childe as looked onely after covetoufneffe : as Eve alfo did, who would be like God : and furely Adam had fome minde that way, or elfc he (heuld not have entred into the fpirit of this world.

8 2. And fuch alfo now was their Sonne Cain : he fuppofed that he was Lord on Earth-,and therefore he grutched that his Brother fhould have any thing: efpecially when he faw that he was accepted before God, that vexed him ', and he thought that Abel fhould come to be Lord on Earth : in his facrificc, he regarded not the feare of God, though he (as aa.appearing holv M*m for hypocrite 3 ) facrificed alfo i but he regarded one!y the' Region.

83. And here the Antichriftian Kingdome tooke its beginning, where Men « give God good words , and their heart is pofleffed with covetoufneffe, and feek after nothing but power and authority, to do- mineere over the needy and miferable, who trufV and rdie upon God. Therefore Antichrift hath his God in hisCliift, and in the (kength of his power : and beh'nde his cloake there hangeth a Fox. He prayeth, yet he deiirerh nothing elfe but the Kingdome of this worlJ;his heart doth not leave off" to perfecute and to hunt poore A'f^l. But a'hI prayeth to the Lord, and his heart inclineth itfelfe to the Love of Gol, in the true I nage, for he defireth the Kingdome of Heaven, and the Bleffi.igof God here, for his '^ maintenance.

84. Now the Devill cannot endare that a holy Church firoald grow up in his Dominions, he will murther Ahel f\ill, as he did then -, be- caufe Cain feared not God, therefoHf "the Devill gat an acceffe to him, and ftirred up the inbred wrath inr^ja again(\ ^M, that he flew him. H«re furely all the Devills danced at it,and thought, now is the King- doms

^ rb&bigheft place of Earth- iy Dominion. * Or, (pea}(s ffoi tvordt bef9ti God*

•UecejiHk, or ' fitbfijtence af 'the '

Ch^p»^O^OfAdam and Eves going out ofParadife^ 275

dome ours againe : whereat AcLm and Eve were much amazed and affrighted, when they faw that he whom rhey accounted for a Prince becaire a murtherer-,and as the Hiftory faithjthey copulated [or knew one another J no more in feaventy yeares after.

85. Now i t being thus, therefore they fopght for tjuite another Treader upon the Serpent:alfo now they inclined their heart to God, fb that fevcnty yeares after this murther, they begat a very upright Qvertuous] holy Sonne that feared God, (who eftablifhedagaine the pure Church of the feare of God and promifed (cede of the Wo- man ; ) whofe name was Sech y who alfo begat a very upright [ vertn- ous] Sonne, vhofe name was £/.«x, and then Men began to preach openly f or plainly 3 of God ; and the Chriftian Church alwayes rofe up like a fmall flock, in fpire of all the Ragings of the Devills.

8(5. But ^<jia exalted himfelfe to b<^ Lord over his kindred: from whence arofe the Dominion, and Hie or Government of this world, all ( according to the influence cf the Starres ) generated fer Spiritum Major u Mundi^ \_ by the Spirit of the * Great world J : and x Or Macro- is not as Cam fuppoftd, fo ordained, by the cleere Deity. co/me.

87. It is true indeed, whew the world became fo eviji, mal'cious, and murtherous, then there muft needs be Judges and Magiftrates that the fierce wrath might be ftopped by punifhment and feare ; but if thou haddeft continued in Love, then thou Ihouldft have had no Lords, but loving Brothers and Silters O Cam '. thy potent Kingdome Cometh not from God , but hath its influence from the ftarry Heaven in Anger, which domineereth over thee, and many times giveth thee TyrantSywhoconfunethy fweat in Piidc, and tWs thou haft for thy Paradife.

88. SainfPi7«/writeth very well, that there is no f power, autho- rity, or 3 Magift racy but of God j but he faith, it is an T avenger of rOr, for the the wicked , and beareth not the fword in vaine •, herein thou haft pumfhmem of ground enough, that God ufeth the worldly Government, and the cviU door, fword thereof for the wicked's fake, under which thou muft now ( for

the fake of finne ) heare thy yoake, bccaufe thou art a confinuall de- vourer and murtherer : doe but behold thy felfe, together with the avenging fword, peibaps thou wilt fee, thy felfe.

8y. But if any fay, that God doth [abhorreorl loath the Gr^ac Tyranny and Oppreflion, when they domineere and take a%^ ay the fweac of thepocrt and needy, and confuree it in pride and ftattli- nelTc •, that iara cannot endure ; if the terrible Example of the Floud * The time iv'Hi Q or Deluge] did not ftand there , then [Tyranny J would be ac- V6t bcarethe .couTited holinelfe', but thy » Kitgdome O Ccw ! is fee up in Baifdly Exfojrionof and thy Beaft Ruleth in Sodom and Gofno>> ha, there is a tire frcm the f 6«?, Ut tvery Lord of Heaven in it : it is time to goc withiot out oiSodom, iinne is one fifide it awakened in Catf. ...... vpiib ihcir

N n 2 90. Now otvn tj/es.

2^6 Of AdMn mcI Sves going out of P 4r ad ife, Chip* 2 o.

90. Now when Cain had murchered his Brother, then he went fe- curely as a Lord : and thought, now thou art fole Prince on Earth j bat the voice of the fierce anger of God caTie, and (aid •, 'ybere is thy Brniher Aod .' and he anfwered, I ^lavp rot , ShafL i bi my Brothers

" Gods Anger, icepcr ? And » He jaidy'.ylm haft t hou done ? Bel^old the voyce of thy Bro- thers bio id^crytth to race from the Earth : and now thou art accurfed upon ihc E inhy Tiph.chba.lh opened its mauth^ to receive thy Brothers blmdfroK ihy hind' : when tbonlhjU ti'l the Ground, itjhall nocyeeld itsjlrcffgtb to thee benc^forrvard j. thoujhalt be a vagabond asd fugitive upon Earth,

9 1. And now when the Anger of God ftirred the finne in C<7M,then it became awakened : and he was perplexed for troubled] : and «hen his falfe Faith was feene : for he defpaired., and faid j My finnes are greater ji haft that they can be &r given mee : behold thou driveft meeatvay

'»Or, B-eforc. from the Lord this day, anM^fi hide my fife ^from thy CountenancCf 'Or, mcetetb. and I muji be a fugitive and vr.^abond upon the Earth : anditfhM befall mefOf that ivbofnever '■fiadeth met ypiUflay mee.

92. Here there appeareth to us the moft terrible Lamentable and miserable Gate of defpaire, upon the committing of finncs : for when

^fhfs concern' God faid v ^Curfcd art thou upon the Ea^ih , rvb'ich hith opened its etb Chrifien- mouthy and received thy Brothers bloudf om ihy Hands : then the lof- dovic to confi' ty> ^clfe- potent,gliflcring,hypocriticalJ,flatteriRg Kingdome of Anti- der k. ch^'^ "'^s rejefted of God : and it hath (with it entring into the fierce

wrath, in the Murther ) feperated it feife from God.

93. Therefore tid God j Be thou accurfed; and the diftinftion of *Or (hervetb. ^^'s curfing or flying out of the fierceneife, • is, that the Love of God ■^ ' will not dwell in the fierceneffe, and that Kingdome muft not be cal- led after his Name : for God cotifented not to the Murther, but the fiercenefl'e [ or wrach J of which God warned C«/«, at his facrificing, \_ faying, ] B ihou ufrjght, andthovjbjdt be accepted yifnot^ then finne ( and the Kingdome of the fierce wrath) lyeth at the Doore j he fhould

' The wielded- not let ^ it have any power, but fhould rule over it, but when he let' mj^n or fi& ce- teth it have po *er, then it ruleth. and yanquifheth him. ncffe. 94. Thus alfo God withdrew, that is, Ctf/« went out from God:

from the Kingdome of God, inro the Kingdome of the fierceneffe of the Driver : therefore alfo his affaires ( which he further [ managed, held forth, and ] pretended ) were not of God, bur from the King- dome of the fierce wrath j that f fierceneffe ] lead him,and generated t The wonders or awakened 8 its wonders through him, that the [ Kingdome of the ef the fierce fierceneffe ] might be alfo manifefted, even as it was a j?reat wonder, ivrath. ^ how the Noble 1 mage ia ^bei, by €he fierceneffe of Hell, and of this

^ Or, that. world ' could be feperated i n the ^ breakingof the body : whereas the ^ Or. 'tvas. Kingdome of Hell would faine have found [ or felt] it : and there- ^fDijfolution, fore the firft Death muft be, haftily [^ or fuddenly 3 , where then the

Tfeader

ChSip»20,0f jiiiams and Byes going Qut ofParadife,

Treader upon the Serpent (hewed his firft i Mafter piece, when the Kingdome of this world "^ parted from AbU : when the Cht-robinc did this firft time " cut oft' the foure Elements from the holy Ele- ment,

9 $. And there the Word, or the Treader upon tlie Serpent,t\ood in the new regeneraceJ Element, in the foule oiAb-.l, in the Centre, in the Gate of the D::epe, and did breake the Serpents ( that is, the Kingdome of the tierceneffes ) head of its might ; for the Head, figni- ficth,the ftrong Might of the fierce Anger.And there the Love of God (out of the Heart of God"* let it felfe into the Hell of the Anger, and did fnrother, the kindled fire of the poore foule, in the Love againe : and here the firft worke was proved, according as was promifed from God to ^dam and Eve.

p6. Secondly,aIfo,the terrible work of the entring into the fierce- neile [^ or Anger ] was proved in Cain, for each Kingdome, proved its owne. And now when Cain went into the Angtr , then the Love of G6d ftood in the Centre before him, wholly hidden •, there Cam ( as a Champion ) fhould have broken the Serpents Head : which he before fuppofed that he was the Man that ftiould doe it> and would doe it in his own power and might ■-, and here it was rightly tryed, whether i-t were poflible in ones own felfe-power ( through the luftre of the Fa- ther in the fire) to poffeflTe the Kingdome of God.

,P7. Butitwasmiferable, and all in vaine, (otCain (in his tender humanity ) cryed woe woe is mee j his finnes were greater than Phe^ he could not in his own power preffe in to God : he trembled and at length ftood amazed before the Abyfle of Hell, which had captivated him, and held him in it: he ^fevered himfelfe now alfo from [the company of] Men : and faid, Noiv tvbojoevcr jknU finde mec tviUJlay mce, for i mult fliefrom thy face.

98. And here is feene the feperating of the Chriftian Church from the Cainifh, where God expelled Cai«, that he muft dwell in another place •, and the rrue underftaoding of thefe highhidden fecrets ftick- eth wholly in the Word, under the vayle [_ oiMofei ] and was almoft never knowne [ yet ] , but ( in che time of the Lilly ) it fhall x ftand in the Wonders i and thoj -intichriftian Church on Earth, fhouldft know, that all ( whatfoever thou inventeft without the Spirit of God, for thy trimmiMg and pride, alfo for thy ftrengthand power) is gone forthwith i:ain from ibeU oijc from the Church of Chrift, beyond £- den, into the Land of f^ii : if thou art fo highly leatjied, and doeft Hndcrftand '^this in the Language of Nature, what it Is, as thy flatter- ers in their Bonnec [ or promotion J fuppofe [^ they doe ] > but they apprehend nothing but the 'foure Elements ia the going forth with Cam, and not the [^ One] Element before God', therefore the fame is thtAabell of Confufion and of various Opinions, and not the Ground

"in

^77

' Scholhrjhip. ^' Or i TV as fe- vered.

fword.

'^ Or, put.

POr, above his power,

1 Sepcrated,

Oxjbel^noivn*

(Thif (peech ofMofes. ^Oi,tbefirife, contention, & wrangling dif putatmi'

2-8 of Adam a,nd Evt'tgoirjg out ofParadifi.Chap.tol

■* Itt the aerU' " in the [ One 3 Element, which ftandeth in one alone , and not la ittgr love and multiplicity.

^^^y 5,9. Thou haft been a cleere* Glaffc ( in him ) of Mens own con-

« Or Example, ceits (T or opinions J , what ones own good meaning Twithouc the Spi- * rit of God) ii. ^^*« went noc into the Sheepfold at the Doore (which

God made for Adam and Eve with the Word, and Treader upon the Serpent ) but climed inco it anocher way , by his ftrong LyoniQi minde, and would be a Lord over die Sheepe, and became a theefc and murtherer of the Sheepe, and the Sheepe followed him not, but they went (with Abei) through the fword of the Angel [ or ] Chcru- bine ( out ofthl^fraile and corruptible life) with the Treader upoa the Serpent into their refting fheepfoId,where there is not one woJfe : for the Cherubine will let none of them in : and if any of them doe come, then he cutceth their Wolves heart of the fiercenelfe of the Kingdonie of this world clcane away , and then they alfo become Sheepe, and lay themfelves patiently among the Sheepe, and feek no J rke tfolfe. more afrer the Wolfe, for r he is beyond Hdtn in the Land of Nod : but they are gone through the fword of the Cherubine into Paradife : where no Wolfe encercth injthcre is a Wall of a Principle and whole «n aoreat "Sirthbeforeir.

Iff -If ^°°* ^"'^ ^^^^ Cainifh Church ( with thy Lawes and Pratings, thy

citffe orgufc 2cute Comments, ai.d Expoficions cf the Writings of the Holy Men b^ore faro- ^ ^^ Saincs] , who have Ipoken in the Spirit of God) (hould looi< well ■'^° upon thy felfe, and dot not build thy voluptuous and foft K-ngdome

fo much upon thole things: for* they'' aeiiioft of them in Paradife; * •!, / they fptake out of the Roote of the Holy Element thiough the • out- bave (polun gjj^,jj ^f ^j^^, f^^jj Elements, and many times apprehend (in the out- andwi una gjj.j.j, ^ ^.j^^ ^^^^.^ wrarh, which Men had awakened : therefore look to ''*,', J/"*"'^ it, that thou buiJd no ftubb'e, f\raw,or weeds thereupon : if thou haft if God. not the Spirit of underrtandi'ig oat of the Holy Element, then let

^Wmn they ^ themalone, doe not '^djubc them with the foure Elements, orelfe f}>eirJ^&write thofe things ftand in fc^k//,ic is noc good to build the foure Elements ■^n thuwQrld, thereupon : for the Clierublne ftandech between, and he will cut oft' ' ^"^'^z fc whatfcever doth not belong to the Sheepfold : thou wilt have no be- ° "^I o 'y "^'^^^ ^^•'^' ^°'' '■^^ l^tiour [ or work ] ftayeth * in the Land oi7(pd. wiihjidmg & I o I. O Cm ! look but i:pon thy Kingdome, and confider what be- d'Vifions. fell thy 'Great [Grand ] farher Cain, who built this Kingdome, who

^iBfe'fe. cfyej out woe is me ! my f unes are grwter than can be forgiven me,

when he faw himfelfe ( w ich his Kingdome ) to be without God, in the Abylfe of HcIL And if the loving Word of God , had not recalled ir, ( w hen i t faid, No i .; hofu.ver i^tiki h Cain, itjball be avenged fivenfold^ and God made a mxrl^ upon hm, r h^i hone i hat met xt>;ih him [}jouldJ(iU him J he had been quire loft. Thofc are wonderful) words, Mofes face is fo very much under the vaylc : for the vayle is rightly the Cainifli Church, which covercch the Kingdon.e of Chrift:. 102. Here

Ch^P'^o. of Adam and Eves going out of P aradtfe, 279

102. Here is the clearc and pkine ground and roote of the falfe Cainifh Church j for Cain had made himfelfe a Lord of rhrs world.a id built [ or relyed '] upon himfelfe. Yet now he had in himfelfe nothing for a propriety,but the firft and the third Principle: for as to his foule, he was in the firft Principle, as all Men [ are ] : and as to the body, he was in the third Principle in the Kingdome of this world. And now he fhould with his foule goc out of the Kingdome of this world, and prcfle into the fecond Principle (vi^i. into the Truft In God, into the Word of the Promife)to God, as Mbal did : and hbour with his hands in this world, and Plant and Build ; but his minde (hould be direfted to God in confidence, and fliould commend the '^ Kingdome of this ^RuUerGo- world to God,and carry himfelfe therein as a travailing ftranger, which vernmint. onely with thisr ftrangejjody is in his propriety, as to the body, and a ftranger onely as to the foule, and befides as an afhamed Gueft like a Prifoner in it : whofc onely ftudylhould be, to getagaine into his true Native Countrcy, oat of which he is gone forthwith his father Adam •■, but he let the fecond Principle,fhe Kingdome of HeaveTi goc, and yeclded himfelfe wholly with his foule into the Kingdome of ths worldjwhere he would be Lord •, and fo the Anger took hold on him : for he went out from the Word, the Promife of Grace.

I03. And then the Word fto jd agarnft him, in the Centre of the Heaven : and he ftood ( in the Roote of the fierceneffe ) againft the Word j for his Spirit went out of the Gate of the Centre of Heaven^ and ftood in the fource [ or aftive property "] of the Originall of the Creation in the fierce Roore of the fire, and defired the Out Birth out of the Holy Element, ( which alfo ftood in the kindling in the fierce- neffe j ) vi\. the foure Elements.

'^4- His Anger af.ainft Abel came from hence,becaufe Ahd i ftood t q^^ toik ho notin this Bii.h, and his Spirit would not endure the Kingdome of plcafure h the Abel in his Kingdome*: for he would rule C as by his own power, ) jOKidomeof in the •• two Principles ( wherein he ftood : ) and therefore he flew this world.

^*^'- . , ^Thefir/and

105. Yet God would not have irfo: but 'kindled the Anger in the third. Caia, which rcfted before in the fwelled Kingdome of the foure Ele- i or ^trvakened ments, and was o:eIyclimcd^up in great and mighty Joy, whereas thelntnvHi Cain did not know the Anger, nor underftand any thing of it •, onely (yorme. the Effences of the foule kne-v that they dealt falfly ; but they knew not the fierce fource in the kindling of the fire, till that they went forth from the Centre of God into the ^ falfhood, an^ there they felt ^ Or, n»vV.jf<i* the fire of the Anger with great horrour, trembling and crying •, for nrffV. they were gone out from God, and neither faw nor felt the heavenly fource any more : and therefore they defpaired , becsufe they found f or felt ] themfelves in the fource of the wrath : and the Body with all its Effences cryed 3 My Snnss areg' eater than thaf they can be for' ^ivcH' ' io5. A«d

^So Of Adfitn A»d£ve$goihg out of Paraeiife, Ch^p» 2 ol

io6. And here is apparently feene the Glaffe of the Abyffe of HelJ, and {_ of the] EcernaU defpaire j when the Anger of God rifeth up in the foufce, that the malice l_and wickednelTe ] is made ftirring, and there beginnech trembling, galling, and crying,and defpaire in it felfe as to God : there the loulc feeketh abftinence in the Kingdome of this ' Or, no com- world, ar.d findech ' none : and then it leaveth the Kingdome of this fort. world alfo, and runneth into the Originality, into the Roote of the E-

tcrnallBirth, and feeketh abftinence, and yec findeth nothing •, and then cafteth it felfe into the abominable Dcepe, fuppofing to reach the Originall of the Abftinence>or the Gate of the breaking in 3 but ic mounteihonely above the Heaven, out ( into the moft uttermoft) in- to the fierce j^wrathfuU, grimme ] Eternity.

107. Thenit beginnethvenomouflyrohate the body, wherein ic hath borne the Image of God : and many run headlong into the wa- ter, or take a roape, or a fword, and murther the body, which hath bereaved it of the Image of God, through temporall pleafuie,through falfe confidence, ftanding upon it felfe , to contemne and fcorne its brother and fifter, to murther him, to take away his daily bread, and aifo to give occafion of «antonnetTe to their brethren and fifters.

108. And thou Cainifh Church, here thou haft a Glaffe, inthyri- . fing up in pride, and felfe powcr,alfo in thy voluptuous felfe honour-

' ing life •, behold thy fellei in it : ^ for thou art gone into the Spirit of

this world, and thou haft made the Kmgdonie or this world thy King- dome of Heaven, and thou ttufteft onely in thy felfe : thou makeft thy felfe a Lord over B.ibd\ and thou draweft the Kingdome of this world m XricliTy de- to thee onely by "' cunning [^ fubtilcy 3 i and thou makeit thy felfe a vices y or de- Patron therein, and therewith thou goeft out from God : thOu fupfHj- teit. fcft that thou art holy, though thou fuppreffeft thepoore A'otl und^t

thy yoake, and vexeft him day and night ; he n»uft here be thy Bloud- hound, and thou accounteft him thy Have, though thou haft not right to the leaft haire of his head as thine owne : and therefore thou arc no other than his Driver [or Hunter 3 in fcricho^ thou art his mur- ^Jiegeneratcd. thei er, who ftrippeft him, beateft and killeft him. ^OXiCnpyneilt 109. Doeft thou aske wherefore ? Behold, I will tell thee: thou him as Onbo- art Can the Lord of the world, for thou haft made thy felfe fo •, and dox. now Abd is thy fervant, who is entered into this world as a Gueft, yet

P Or, fbately he ftandeth, and detireth to be " gone out of this world into his Na- Dominion. tive Countrey, which thou canft not endure, thou prelTeft him to the ^ Or, rnujtt- ground, two maflner of wayes, very fubtilly and in I'elfe power. Fiift, jtctmyour ar- with thy hypocriticall falfe Dodrine | Teaching or Preaching ] Ba- ttficiali teach' /^<:^/, where he ftiall and muft beleeve whatfoever thou *> prefer ibeft j !/ as'^ht him, without theSpirlt of God, that thereby thou mayft but ftrcng- ■^a^ies 6f[ai' then thy gorgeous p fat Kingdome, whereby thou draweft him away vatiun. ' fro'H God, into the Spirit of this world, fo that he muft ^ gape upoa

thy

thy Prating ; and if he doe not ^o, then thou murthereft him, m Aiet j^ was murthered J .

I lo. And fecondly, thou haft fet thy felfe to be Lord over him, and hdft made him thy (lave , and fo braveft it over him, as the proud woman of this world, thou "^ vexeft him day and night, and confumcft ' Plagued or hii fweat in hig1imindedneffe> ail according to the^fury of the wrath torrmnteft. £ or fiercetielie'3 • Andfo he fticketh not onelyin the t Darkneffe, ^Kjngdome^ but [aifo 3 in great mifery, cares, and perplexity, and feeketh wayes vengeance^ or to get out of them, and how to come to the light againe , and efcape rag^' the Driver. ^ ^Contempt and

iir. Buthe tindethnoThingin thyGatesb'jt thewayoffalHiood,' fcorne, B ibcry,,cinning, fubtiei:y,iying,and deceit, alfo cpvetoufneflejand to windc liHiiielfe about fo under thy yoake,that he may but live : and fo himfelfe murthereth his own poore foul.under thy yoake,and rendeth hinafefe < ft thus, from the Kingdome of God, and giveth himfelfe up to the" Kingdome of this world) kneeling and praying befo;e thy « Or, Spirit. Bcart, and honourerh thy pfoud Bride that ridech upon thy Eeaft, as theSpiritof Qod' Hi the Ri'e/'i/iM of /(>/?« witneifeth. / .

112. Thus'tHou ^on- inually murthereft poore .^ibel , two manner' of wayes, and givtft him greai: occafion of ftumbling, by thy pomp and power thou drawcft him away fromGodinto the Spirit of this world, where he then groweth ftark blinde, and fo he will continual- ly ride » after t^ee, he will ftiU fit upon thy Beaft, and be Lordiiiib, iind ride over tl^ bended 'knees : and thus the Kingdome of this world is a right Denne of thccves, and'iri the prefehce of God a Lake of A- bominations. ...

113. The Spirit of thy ftout Beaft, is the HellifhyWormj The Crowned Bride that fitteth upon it, is the falfe Woman [ or Whore 3 oiBabeu : fhee drinketh onely out of the Cup of Whoredome and, A- bominations, her drink in that Cup is the fiercenefle of the Anger .of God, ofiwhich the People [ or Nations' 3 drink , and become drunk» andfo in their drunken neffe , they become Murtherers, Robbers, Theeves, falfe perfidious mockers, jeerers, fcorners, proud, high- minded, felfe honourers, fterne malicious people i there is no end of 1 the number of rhofe that hate one another : every onefuppofech, lus;

way is right,and that he walketh in the right Path i if his brother and' fifter goe not in the fame way with him, hefcorncth them and calfeth them Heretici^s j and fo one Wolfe biteth another : his way is in his own Opinion, as his Mafter teacheth him , who yet never rcgardeth any thing but his * Belly God i that his efteeme and glory may be ^ His own £- great among Men j thus one hypocrite deceiveth the other, and are Ucifd God fcorners and perfecutors one of another among themfelves : and one Maufim. is a Wolfe as well as another : and the poore Ahct ( who ftandeth in «ruc RcfignatioD, and relycth upon God j muli continually be their

O o *foot-

* Ufe all the might aad au- thority be can asthmdatji^^ 1 Dragon or Serpent.

2.8 a Of Ad Am and Sves going out of Paradtfe.QhsLp, ao.

* As the dufi » footftoole, he is continually murthered in a two-fold manner. Mndtr tixir U4. One is, that he is deceived, and goerh along into Babuls and

fcate, is murthered, as to the Klngdome of Heaven- Theocheris, that if he

rcmaine conrtant, then the Devijl, (with Cariy ) will not endure him, bac murchereth him outwardly, as to the body , or taketh away his ^ffiibaSma»' good name and credit, and ^coveiethhim fo that he may not be ncr of flinders knowne.that fo the K'ngdoaie ot (f «w and the Antichrift may rcmaine ioidlyes. \n liabtH : of *hich wee know well how to fpeake by our own experi-

ence, if wrachand anger did pleafe us. But it fareth very well with oar ^^f/.and oar being feorned fpringeth up in the bloffomingof the LJJly, whereat wee will rejoyce well cnough,whcn wee returne againe from Jericho to Jerufikm, to our Father A!)cl,

115. And now whit haft thou toexpeft, (thou proud Bride of SabeU ) for thy ftately Pride (from the Spirit of this world) that thou ferveft it fo faithfully ? Behold, thou haft a threefold [ reward to cx- peft ] ', Firft, that the Spirit cf-th's world leave thee, and departcth froifi thee, and reareth away thy proud body from thee, and turneth it to dul^ and allies, and it taketh thy goods, power, and pomp, and giveth them to another, aniJ tormenteth him for a while therein.

II 6' Andfecondly, that it rece'veth all thy purpofes and deeds, and fetteth them in the Tinfture of thy foule , and makcth of it ano- ther dwelling houfe for thy foule, that ic may not fend thee fo naked away from it.

117. And then thirdly, that he hath brought thy foule oat of Hea- ven into the pleafures of this world : and now leaveth it in its mifery, wholly naked and bare, fitting in its filthinelfe, and goeth away, and

'Ot^tddgtt regardeth no more, where the foule is, or how it is with it, if it •were int9 Hell. in the Abyffe of Hell [it were all one to the fpirit of this world •, 3 this thou haft to exped for thy recompence from the fpirit of this world, becaufe thou haft fo truly ferved it.

118. Therefore O Cam ! fly away from the Spirit of this world, there is a fire ( out of the Rootc of the Originality ) from the Lord of Heaven in it ; thy fwelled fecret Kingdome is kindled, that Men may . fee [ or know 3 thee in every place : thou fhalt ftand quite open [ or

*#f ^jf«r;M. naked 3 with all thy '' fee efies •, for the Spirieui Majsra Mtndi \_ or Spirit of the Greater World ] hath found the Tinfture, and its Rofes bloflbnie iH the Wonders.

C U A f <

XXL

Chap, a 1 iOftht Catnip and AhlUfh Klttgdmel Chap. XXI.

Of the Cainijb and of the AbeUi^ Khgdtme : bow

they are both in one another, tAlfo of their

Beginnings Rife^ Effence^ and drift :

^ndthen of tneir laft: Sxit,

Alfo

Of the Cainifh Anticbrijiian Church, and then oftheAhd-

U(h true Chrijiian Church : hm thy are both in one

another, and are very bard to be knomu[^afunder.'\

Alfo

Of the variety of Arts, ^States, and Or den of this World.

Alio

Of the Office ofKulers [ or Magijiratei ] and their Subject :

how there is a Good and Divine ^ Ordinance in them

all J Of alfo a falfe EviU and Vevillijh.

Where the providence ^fGod is feene in all thhgt ; and the Ve- nils deceit, fubtilty and malice[tt feene alfi] in all tbiagf,

I r T TE E finde by the Divine Providence, in all things, as alfo ■ \A/ in Arts and « Stares, that the things of this world are all ' y good and profitable : and that onely the Devills poyfon brought into them is evill : and fo wee finde alfo all States [ or condi- tions 1 high and low, come out of one "lonely Tree, a.id one alwayes proceedeth out of the other,fo that the Divine Providence cometh to help all things, and fo the Eternail Wonders ( m all the three Prin- ciples) are • manifel\ed : to which end God brought to light the Crea- tion of all things, which from Eternity in themfelves ftood one y m the [ flowing, budding, or ] ^ fpringing up j but by the Creation of this world are put into the Wonders. . ^ .. „, ,.. 2. Therefore now wee can fpeak or write of nothing cl.ebucofhis Wonders i for wee have a great Example of them m Cr^ when the K ngdome of the fierce wrath ( after his murther ) awaked m hjm and would have i devoured him : that God came to help h.m, whe;: the Divine lurtice ( m his Confcience ) fentenced him to Death, then the Divine Anfwcrfpake againft it, [ faying ]No: m'orocver (layetbCau, it ffjall be avenged fevmfolA •, by which fpeech the tierce vengeince of the AbvlTe of Hell,was driven away from htm, fo that Cm did not de^

O o 2 fpaifc^

t8|«

■ Conditions and Courfes.

* Or, Order.

« Or, Conilti" ons ofthmgr.

« Or, difcove- red.

f As the tfjtughti intbe minde floTv or [pytig up,

% By mif(ing b>ra cjpairs. ia God.

^^4 Of^tCsiH^ »kd Ahtlli^ i:/;!^iAwjtf.>Cbap*2u

^ Or, confcnt thtreto.

\ Or, ypai.

k Rkftcutks

that Tvere in doubt TV-re a- game afficred efGods grjce.

* The wrath, er tbcgnjrving fforme of bis Coafcicnee.

m 'ffje Beafii andthitrvbkb groweihou: of the Exnb.

r- aitsbandry^ pleiv'tvg or Tilling of the gTCitnd.

fpaire ■-, and though he were^one forth from God, yet the Klngdome of Heaven ftood towardsliirti, hemigfft turnei^ndtnter into Repen- tance : God had nor yet quire rejedeJ him j but his malicious, mur- thcrousj an'd his falfe confidence, ^e •acdurfed, and woold not ^ be therdn.

3. For God departed not from Caw, but C<^'m went himfeJfe from God : if he had been ftrong in Faith and Confidence in God, then he might have been able CO enter into God again : even as he thought before the fall j^ into the murther^ , chat he would break the head of the Serpent : but there it was feene,what Mans ability was •, If he had laid hold on the true Treader upon the Serpent, then he might have gone rnl^anriy ( in the vercue of the Treader upon die Serpent ) into God againe.

4. But Cain ' had flcfh and bloud^^and underftood not the meaning of the EternalH)cvh : yet when he was aff ired from God, that none fhould flay hirs.iie became cheer) againe •, for the ^ Efiences of his foule, v.erc refrefhed againe by Gods recalling [him] : for the Doorc of Grace flood open towards him, he fhould retnrne, for God would not the Death of a Sinner.

5. And here may be feene very exaftly , who was the accufer of Cain : vi:^. fhe feloud ofAsel, which cryed to God from the Earch,and awakened the derce Anger agaioft Caw j where the Effences of the foukoiAoil, through the deep Gate of Angetj preffed In to God, through the Treader upon the Serpent •, and fo ftifred the Roote of the fire in Caia^ wher«by the Anger was awakened. Here confider what the figh'ngs of the righteous, and their preffing into God ("in their unequiij being opprelfed) can doe, how it kindleth the Anger of God, as in Cii« .-whereas then fiery Coales are heaped upon the Drivers [ or opprelTo'jrs "J head.

6. But svhen ' it was allayed againe by the voyce of God, then C^h did not krbw how that came to.paffe, and fee his murther at Reft, like one, who hith a fecret gnawing Dogge fitting in the Darke ; yet he proceeded and builr his powerfnil^ Earthly Kingdome, and did not wholly pui;.his truTi in God ': for whence faw, chat he muft feeke for his B'-ead out of theEirt^, and muftta?^ his doa thing from the ^ children of the Earth, therefore all his bufinefle lay in the Art of Seeking, how and which way he migjit finde. and how topoifefle the treafur'e of tha: which' was found,that he might alwayes have enough : becaufe he fiw God no more, therefore he did like Ip-ae/ , who were brought out of Egypt by Mofes^ and w-hen they faw him not ( bccaofe he was on the Mount ) then thty began their dancrng and falfe wor- fhip of God; and asked after Mofes no more.

7. Thus Ca'wi now built his earthly Kingdome, and began rofijarch alInfian»ierof Arts, not oiielyin^Agrlcuinire, bat aHb in Mettalls,

and

Cbap. i I . Of the Caifiijh dW Abeliijl: Ki/igdome, 285

awdftirther QaH Arfs 3 according to rhe feven Spirirs of Nature, which in the° Lecrer is-v»ell cobefeeoe, wherein our Schooles Lor Univeiiiries j vrii{ irow be Mufters -, btic they are nor yec Schollars in the Grcund.

8. And it is excellently fhewen, that they bad P the Jight of the Tinfture in rheir hands , whertin they found Qrheir Ifiventions J thoDgh it \vas nor wholly knowne \ for finnes «cre nr i then in fudi moitiplieity upon the Earth : and therefore the '^ Myfteries were not fo very hard and cloie hidden to diem , bur ai! was found out verj' eafily : efpecially by Adam who had the Myfteries ' in his hands : and was (^ but] entered out of the Wonders ofParadife? into the Wonders of this world, who knew not ontly the Eliences,'^ Natures and pro- perties of all the Beafis, but alto of all Plants and Mettalls : he laiew alfo the ground of the feven liberall Arts f arifing ] out of the feven formes of Nature •, yet not fo altogether our of the Ground : [ox fun- damenrally 3 '• But he was the Tree, out of which afterwards all the roores and branches grew.

' 9. But the Depth in the Centre of the Birth , he knew much bet- ter than wee in our Schooles : [ or UniverlitiesJ : which is (hewed by that ' faying, That he gave nannes to all thing5,io every thing.accord- ing to its Eflence," Nature, and property, as if he had ftock [or dwelt] in every thing, and tryed all * ElTences •, whereas he had the know- ledge of them only from their round,alfo from their forme and afped, fiwell and raft : the Meralls he knevv,in the Glance of the Tinfture,aad in the fire, as it may yet well be knowne.

■ xb. For Aciamv,ai the Heart of every thing in this world, created out ofthe Originality of all things: hisfoulewas out of the hrft Prin- ciple J throughly Tiliuftrared with thefccond [ Principle : J andhii body was out of the [one] Element, out ofthe ^BjJ'^JjOr Birth, one tof the DiviKe vcrtue [ which is ~\ before God, which [ body] wa! en- tered into the cut Birth of the {_ one 1 Element, (t//7^. into the fonre Eknents ) and wholly gone into the Spirit of this world, vt-^ into the third Ptincipje-And therefore he had the Tinfture of every thing in him, by which he reached into all Effcnces, and proved \_ or fear- ched ] all things in the Heaven, Earth, fire, aire, and water, and all whatfoever is generated from thence-

11. And fo one Tindure took hold of the other, and the ftronger hatli proved Lor tried] the weaker, and given names to all things, according to their Elle^ces vand chat is the true grcund of ^^jbbj fall, that he went out of the Eternail (" being 'J rnto the Out birth of rhe corruptible [ betng, 3 and harh put on the ^corruptible image, which God forbad him,

12. And here the two ftrong Kingdomes ofthe Eternity are to be fecnc, which have been in ftrife with one another,'and are atwaies fo ^

and

'^ In tot ^imt ''/Cain, and the other C.r- camftaitces. P That u , in Cains time they bad the TiffHure /« theur power. "J The mylierks ivere not fo i^^ri^ to them, ' Or, »4^rf, 0- pen aadpLime. ^Of,^;»^x. ■

^Speech 0,

ypord. " Or, {inde. " Or, teeings

y OT,jklnmgfir

enlightened.

"•Or, •ivar>gt~

harcbiag.

' Or, tran^ts^ rj.

%6 Of the Caimflj and Ahdli^> Kfngciomc,Ch2ip*2i»

*> The tvratb and tht Love. c Ihe wrath rulcth itt a'l that Ueri.Hin the four cE 'e- mtnts,andin that rvbtch if good U mjt{eth the ex tiling joy.

•* if^orl(fngj fruit yOr bring- ing forth.

e A defiringy or attrailmg.

fDifptUeth.

tOty Dijfol- ved.

and the ftrife continucth to Eternity , for it is alfo from Eternity ( vi\. \_ between ] '» the fiercenelie and the nreeknclfe ) If the fierce* nelfc weie not,there would be no mobility : but it overcometh in this world onely * according to the Kmgdome of Hell, and in the Heaven it makcth the afcending Joy : and the Mecknelfe :

13. And it is highly to be found and confidered by us, in the light of Nature, how the fiercenefle [ or wrath] is the Rooteof all things, and moreover the Originality ot the Lile, therein onely conf.fteth ^e Might and the Power, and from thence onely proceed the Wonders : and without the fiercenefle [_ or wrath ] there would be no enmity, but all [ would be as it were ] a nothing, as is formerly mentioned.

14. And then wcc finde alfo, how the Mecknefie is the vertue and the Spirit, fo that where the meekneffe is not, there the ficrcenelfe ( in it felfe, ) is nothing but a Darknelfe and a Death, where no •" growing can fpring up, and it cannot generare nor difcovcr its won- ders 5 and thus wee finde that the fiercencile \_ wrath or foorewelVe 3 is a caufe of the ElTcnces, and j_ that ] the Meeknelfef] is ] a caufe of the joy- and a caufe of the rifing and [ budding 01 ] growing forth of the Eilenccs : and then that '.he Spirit is generated by the flowing [_ working) fprineing ] and rifing up, out of the Eflfences : and that the fiercenelie fo becometh the Roote of the Spirit»and the Meeknefle is its Life.

1$. Now there can be no meekneflfe without Light , for the Light niaketh the MeeknejTe, and there can be no Hercenefie without the lightifor the light maketh a * Longmg in the darknelfe : and yet there is no darknclTe there, but the longing niaketh the darkncne in the will, fo that the will attrafteth to it felfe, and impregnateth the long- ing,fo that it bet ometh thick and dark : for it is thicker thin the will, and therefore it fhddoweth the will, and is the darknefle of the will.

1 5. And if the will be thus in darkneiTe, then it is in anguifh : for it defireth to be out of the darknefle : and that defiring, is the flow- ing [ or working J and the attrafting in it felfe : where yet noching is attained but a fieice fource in it felfe, which by its attraftiori maketh hardoefle and roughnene, which the will cannot endure, and thus it ftirreth up the Roote of the fire in rhe flafh ( as is afore- mentioned) whereupon the re comprehended will , goeth forth from the flafh, into its felfcjand '^breaketh the darknefle, and dweileth in the broken darknefle, in rhe light in a pleafant [ joy or j habitation in it felfe ; after whic?q [ joy or ] habitation, the will ( in the darkneffe ) conti- nually lulteth, from whence longing arifeth : and thus it is an Eter- nall Band, which can never be 5 loofed -, and thus the will now la- boureth in the broken Gate, that it may manifeft or difco^er his won- ders out of himfelfe, as may be feene well enough in rhe Creation of the world, and all Creatures.

17. But

Chap. 21. Of the Cainifl: and AbelU^ Kingdome, iZy

17. But wee fhoulJ nor here againe «ho:'y fee do*nc the Ground of the Deicy ( to farre as ic is metre and kno« ,ie by us ) wee accoun: that needle Je j_ heie J : for you may tinde it before tix: i.icanucion ofaChilde in the Mo'hers i womb or J body. Wee fee do -vne thus much here, to the end that the Region of this world nuy be uader- ftood ■, and thus wee give the Reader exaftly to u jderftand and know how the Region of Good and Evill are in one another ; and how ic is an unfadable thing l" or fu'^ftance 3 fo that one is generated out of the other, and that alfo the one gocth forth out of the other into ano:her fubftancc {_ or being ] which ic was not in the beginning -,35 you may Icarne to un^erftand this in Man, who in his beginning, in the will Of Man and Woman {vi\. in the Limbus^ and in the Matrix) is concei- ved in the Tinfture, and fowen in an Earthly ^ foyle : where then the firft Tinfture ( in the will ) breaketh, and his own ' Tinfture fpring- ech forth oat of the anxious [ or aking ] chamber of Darknefle, and of Death, out of the anxious fource [_ or property ] : and bloflbmcth out of the Darknelfe, in the brokei Gate of the darknefle in it, as a pleafanc habitation : and fo genernech its li^ht out of the anxious fiercnefl'e out of it felfe j where then ( in the L<ghc) there goech forth againe the endlefle fource of the {_ thoughts or J fenfes, wh:ch make a Throne and Region of Kejfon , which governeth the whole houfe, and delire.h to enter into the Region of chcHeivcn, out of which ic proceeded not. And therefoie now th'S is not the Originall will, which there defirech to enter into the Region of the Heaven •, but ic is ?he '' rec nceived wWl, out of the fource of the anxiety ^which will is in a defire to ] enter through the deep Gate of God.

18. Now feeing it was impoflTiblc for the humane Spirit •, (how much foever ic was artempred [_ tryei or fought j ) therefore God muft enter breake the

^ Field y or

Ground. 'Or, Life.

*0r, recom- prebmded^ or re-t alien tvili

_. _ , Out of the pr9'

againe into the humanity, and help the humane Spirit, to perry. Gate 01 'Darkne.l'e, that fo it might be able to enter into 'Or,o/

the Divine [ power or ] vertuc

ip. And thjs he dwellech in two [ properties ] both which draw him, and defire to hive him •, i-i^.. one fierce [ property '] or fource, whofe Original! is the DarknelVe of the Abyife : and thetjther is the Divine f power or J vertue, w.iofe fource or a<S. ve propei ty J is the Ligh: and rhe Divine Joy in the broken Gate of Heaven ; as the word Himm2i\ Heaven "] in the Language of N-i: ire hath its proper acute *" underftanding, from the prciTiig through, and encring in, and then with its Roote continuing to fit in the ftocK of E'einicy •, wherein the Omnipotcncy is rightly unierllood : wh-ch my '^ Mil\er in Arcs, will fcarce give any credit to •> for he hath no kn jwkir,etherein i it be- longech to the Lilly.

20 Th lb Mm is drawen and held of both : bit the Centre ftand- eth in hicn, and ^ he J hitti che "" B.ilUnce be;ween the nvo wills

fOfocatb.

»n Meaningj or fgat^cMiofj. i n The Learned in their orvn Conceit, or T{eafon. o Ba'lance of Pbe Scales or the tf-tishf^^

2 88 Of the C<iir,i\h and Ahellijh Kingdome, Chap. 2 r.

( i//\.betwcen the Originall and the rc-conccived [wiJl^ to the King- dome of Heaven : and in each fcale there is a Maker, who formech what he Ictceth into his minde : for the mlnde is the Centre of the P Or iHindger. Ballance : the fenfes [ or thoughts ] arc the P weights that pafie out of one fcale into the other : for the one fcale is the Kingdome of the fiercenelTe, and of Anger : and the other is the Regeneution ( in the vertuef or power 3 ot God ) in i;ic Heaven.

21. Now behold O Man, how thou arc both Earthly and alfo Hea- venly, as \_ it were j mixc in one [ onely ] Perfon, and thou beareft the Earthly, and alfo the Heavenly Image in one [ onely ] Perfon y and thou art alfo the tierce [ wrathfull property or '] four ce, and thou lOr grotvith. beareft theKellifh Ima|;e, which s fpringeth in the Anger of God, out of the fource of the Eternity •, thus is thy minde, and the minde ' Or theuibts. holdeth the Ballance, and the f fenfes put f weight 3 into the fcales. 12. Therefore conlider what wcighc thou puttelt in by the t fen- fes : thou haft the Kingdome of Heaven in thy power ; for the Word of the Divine vertue [_ or power ] in Chrilt, hath given it felfe to thee to be thy own : and fo alfo thou haft the Kingdome of Hell in a Bridle, in the Roote, and thou haft it for thy own by tlie right of Nature ; and thou haft the Kingdome of this world alfo ( according to thy Hu- manity, received irom Adam,) for thy own.

2^, Now confider what thou letttft inuo thy minde by thy fenfes, for thou haft in each Kingdome a Maker which theie ' maketh £ an Image of] whatfoever thou layeft into che fcales, by the fenfes ; for all lyeth in the making ,[ or formation ] and thou art ( m this body) a field [_ Ground or foyle J : thy Mmde is the fower ; and the three Principles are the feede : what thy Minde foweth, the body of that groweth,and that thou (halt reape to thy felfe, and fo when the earth- ly field or foyle doth breakc, then the new growcn Body ftandeth in [_ its ] perfeftion, whether it be » growen in the Kingdome of Hea- ven, or in the Kingdome of Hell.

24. By this now you might finde and underftand the Ground, how theKingdomeof this world is generated, and how one Kingdome is in the other, and how one is the Chift and receptacle of the other, where yet there is no captivating at all i but all is free in it felfe ; and Man ftandeth manifefted in all three [ Principles ] : and yet knowct^i neither of them in the Ground ■, except he be generated out of the ^Otiproperty Darknefte into the Light, and then that " fource kncweth the fierce y- The third Eternity •, as alfo the * Out Birth [_ or lliue ] of the Eternity •, but he VrintipUy or is not able to fearch out the Light, for he is environed therewith, and the created it is his dwelling houfe ; whereas yet he is ( with this body ) in this Toorid. world, and with the Originality of the foule, in the ground of • he E-

ternall fource ; and with the Noble bloflbme of the foule,in the King- dome of Heaven with Godiand is thus rightly a Prince in the Heaven,

over

* Formtb^ fd- fh'.oaethy or Creatctb an imagt.

* Orj f^rcd.

chap. 2 1 . Of the Cainifh and Ahelltfh Kingdomel iSP

over Hell and Earth : for the fierce fource [^or torment ~\ toucheth it not : but the bloffome maketh out of the fierce fource [or quality 3 Paradife, \_ vi\- J the high exulting Joy in the fpringing up.

2$. And thus thou Earthly Ma . mayeft fee, how thou liveft here in three Principles, if thy minde incline it felfe to God : but if it give y l^mgdome, upitfelfeto the 7 fource of this world, then thou ftandeft * before or courfe. Heaven, and thou foweft two Principles, z/i^. the fpirit of this world, * Or, mthout, and the fierce fource of Eternity,

The fVeLl-fpring [ $r fount^ine ] of the ^Antichri^iitn Kingdome,

2(5. Man poffeffech this world, and hath built him a glorious King- dome ( for his own Glory) as is plaine before our eyes : yet he is not to be condemned pherein, (though indeed that is caufe of finnes) becaufe God(of his Grace) hath fent his beloved Heart into the Flefh, that Man might ( thereby ) goe out from the Flefh againe, and encer into the Kingdome of Heaven •, But now his Earthly body muft have fuftenance, thit it may live and propagate : and all the Governments and Arts of th-s world ftand in this necefliicy, for the earthly body cannot wane the.ir.and rhey are » borne withall, (by Divine Patience), * Or,Ptrmtted. that the great Wonders may thereby be manifefted.

ij. But this is Mans condenination,that he foweth onely the earth- ly and the HelUfh feede, and letteth the Heavenly ftay in his Barne y he^ayeth without, before Heaven,and cntereth not in, for the Noble feede : but he giveth Gud good words , that he may be gracious to him, and receive him into his Kingdome: and foweth nothing but the Devils weeds in body and foule : and then what new body fhall there grow ? Shall it ftand in the Heaven in the Holy Element, or in the Abyffe ? or fhall the Pearle be cal\ before fwine ?

28. If thy Maker in thee, doth not make the Image of God, but the Image of the Serpent,how wilt thou then bring thy Beaft into the Kingdome of Heaven ? Doefl thou fuppofe that God hath Adders and Serpents in the broken Gate of the Regeneration in the Pleafant Ha- bitation ? or doft thou fuppofe that he looketh after thy hypocrifie, that thou buildelt great =>Houfes of ftone for him, and therein doeft <BCoUedges^ cxercife thy hypocrifie and pomp ? What carech he for thy fongs and Churches , «r roaring noife, if thy Heart be a murtherer and devourer ? He will have Monafteries. a New-borne Man.who yceldeth himfelfe up to him in righteoufncffe and in the ft are of God •, him, the Trcader upon the Serpent takerh ' Or, thy fub- into his Armes, and maketh him an heavenly Image, fuch a one is a ti'-& cunn'ng diilde of Heaven, and not thy* Fox. fuff^Pig boU-

zp. Now it may he asked, wherefore thou art called the Anti- ncffe. chrift ? Hearken, tnou art ^ the Oppofer of Chrift, and thou haft built ^ Or, againjt

P p thy Cbrtft.

2^0 Of the Caimfh <«»^ Ahellifb Kingdomt.Qhzip, 2 1.

thy fclfe a feeiping Q holy J hypocritical] Kingdomc , with a great ftiew : [and patience ] : therein thou exercifeft thy hypocrifie : thou carrieft rhe Law of God upon thy lips, and thou teachcft it, but with thy deeds thou dcnicft ihe power thereof: thy heart is onely bent upon thefpiritof this world, the Kingdomeof thy hypocrifie tends onely to thy own honour [and repute] under a pretended holinefic : all knees muft bend before thee^ as if thou wert Chrift i and thou haft the heart of a greedy Wolfe.

30. Thou boafteft that thou haft the Keys of the Kingdonie of Hea- ven, and yet thy felfe is in the Abyffe : thy heart hangeth on thy KeySi and nor on the Heart of God, thou haft the Keys of die Chift of Gold, and not of the breaking through, by confidence in God : thou makeft

^C^nnottsfir' many * Lawes, and yet thy felfe keepeft none : and thy • Law is to as dmanees^attd much purpofe , as the Tower of Babell [ was 3 which fhould have Ordtrs. reached to Heaven > and thy 'Lawes reach to Heaven as much as that did.

31. Thou prayeft before God, but in thy wolvifh Beaft : the Spi- rit of this world,(and not God,) receiveth thy Prayers •, for thy heart is a devourer, and entereth into the devourer ; thou defirtft not ear- ncftly to enter into God, but meerly with thy hiftoricaU hypocritical! mouth, and thy heart preffeth earneftly into the fpirit of this world : thou defireft onely much temporall goods,honour, power, and autho-

^Oi^l^gdome, ritie in this world, and fo thereby thou, draweft the ^Region of this world to thee.

52. Thou fuppreffeft the miferable and needy under thy feete, and thou conftraineft him with necdfity, and makeft him vaiue \_ or carclelly wicked 3 fo that he runneth after thy Beaft, and gaxeth up- on thee, and alfo becometh a fervant of the Oppofer of Chrift : thy Beaft whereon thou rideft, is thy ftrength and power, which thou u- furpeft to thy felfe : thou farneft thy Beaft with the fatneffe of the earth, and thou crammeft it with thefweatofthe needy, it is filled up with the teares of the miferable j whofe fighes and groanes preffe in through the Gate of the Deepe to God, and ( with their preffing in )

t Qxjtirre uf, they s awaken the Anger of God in thy Beaft •, as the bloud of sAbtl did the Anger in Cain.

33. Thus thou comcft galloping with thy prancing Horfe, and thou ^Rffii f<"'' rideft before the Gate of Heaven, and defireft ^ abftinence, and in thy givencffe or fhape thou art a Wolfe. What ftiall Saint I^eicr fay to it, docft thou (omftrt . fuppofe that he will give thee the Keys of the Kingdonie of Heaven ?

^ O no ! he hath none for Wolves : he hath but one for himfelfe,he had never any to fpare for others.

34. Wouldft thou get into Heaven ? then thou muft put off thy . Clofet, CeUj Wolfe, and gee i nto a Lambs skin : not wi th hypocrifie, in a Corner,

w mfemt, ^i chamber ] Cloifter, or Wildernefle [ and Hermitage ] but with

carneftneflc

Chap.ii.Ofthe Cainifh and AhelU\h Kingdoms, 2$ i

earneftnefle in the New Birth : and thy Light muft fhine forth in. Righreoufnelfe and Mercifalneffe, to the overthrow of the Kingdomc of the Devil!, and it muft deftroy his Ncft, with kinde well-doing to the needy.

35' Hearken thou Antichriftian fcorner : it is not enough for thee to ftand and Tay •, I have the true ground of the knowledge [that lead- eth ] to rhe Kingdome of Heaven ? I have foand the true Religion j and doeft condemne every one th^t hath not thy knowledge, or doth not confcnt to chy opinion : thou fayeft fuch a one is a Herecick, and of the Devill ■■, and thou art a Wolfe, and doeft nothing elfe but con- found the fheepe with thy fiercenelfe, and caufeft them to offend, and to calumniate thofe whom neidier thou nor they know, as the £- fhi^ans did by VauL Doeft thou fuppofe that thou haft hunted away the Wolfe by this meanes ? or haft thou not rather generated a heape ofyoungfcornfull Wolves, which houle and yell, and every one would dcvoufe, and yet know not where the cviU Beaft is, nor efpe- cially, that evillift Beaft of all, which generated thena : O blinde Ba- beUy the Kingdome of Chrift doth not confift herein,but the abomina- ble Antichrift of Confufion in BabeU,

3<5. Bur what canbefaid, the Devill will have it no otherwife? When his Kingdome beginneth co be ftormed Q battered and affaul- fed J at one place, then he bloweth up the ftorme all over [as well in one as in another ] in the children of God the Spirit of Puni(hment [ vengeance or reproofe J is ftirred up •, and in the worldly Beaftiall Man,the Devill bloweth up meere fcorning and difgracing Mocker* : for they have the Kingdome of Chrift in the Hiftory, and the Devillt ' Kingdome in themfelves as their own polleflion.

37. What doth thy knowledge availe thee thou Oppofer of Chrift, that thou knoweft how to fpeak of the Kingdome ot Heaven, of the fuffering and Death of Chrift, and of the New-Birth in Chrift, when thou art without it, Iticking meerly in the Hiftory? Shall not thy knowledge be a witnelTe againft thee, which ihall judge thee ? or wilt thou fay: thou arc not the Antichrift of BabeU. ? Surely thou art the hypocrite, and thou fateneft thy evill Beaft yet moie and more, and thou art the devourer in the Revelation oijittn : thou dwelleft not onely at i?<?«K,but thou haft poflelfed the breadth of the Earth,! have feenc thee in the Spirit ? and therefore it is,that I write of thee, thou Wonder of the Worldj of Heaven, and of Hell.

38» Thus this Kingdome tqokc beginning with Cijiw; and it hath its ground from the Devijl, who is a Mocker of God j for the Devill defireth nothing elfe but ftrong and mighty exalting in his own pow- er above the Thrones of Heaven : but he cannot get in, and therefore he is fo malicioufly enraged : and his fouice [. or quality] Ikndeth in '' Or^TdrmtHt the anguifli, not towards the Birth, but towards the ** fource of fire. ^ffirt*

P p 2 ©/

%9*

I Hunter y per- fecutouTy or op^reffour.

pj Or, ^throne- Trinces.

«» Or , hatb [ifHiwledgt of.

• Or, for by-

Ofthi CAimjh And Ahelli^ -RT/^at^^j/ow^.Chap.s i • Oj the Ktngdome of Chrip in this world.

99. Seeing HOW Man is enrered into the Spirit of this world, and hath all Gates in [ him] v;\. the Kingdome of Heaven, and the King- dome of Hell, and alfo the Kingdome of this world : and muft thus Tut in the prclte [or narrow chinkj between heaven and this world •, where the Devjll ftirreth up one Mocker after another (who are broughr up by the Kingdome of fierceneffc, ) and continually ftirreth them up againft the Children of God, fo that the world is full of Ty- rants, and Beaftiall bloudy inceftuoos perfons : alfo murtherers and theeves : and becaufe covetoufnefle grew up j therefore the Office of Ruling was moft profirable, that the wicked 1 Driver might be ftopped by power [ and authority '] .

40. And fo it i^ feene how the Providence of God is come to the help of the Kingdome of this world : and hath by the Spirit of this world ftirrtd np Rulers i who have inflffted punifhment •, yet the Spi- rit of God complaineth of them, that they are turned Tyrants, who fupprefie all with their power : and the Abellifh Church in love con- fift not Therein, but the ftrong might of God) for the foppreffing of evjll Doers.

41. It is true indeed, thie Judges and Kings,as alfo Princes and Ru- lers [ or Magiftrates ] are the Offi|pers of God in the houfe of this [ foure Elementary ] world, whom God ( becaufe of finne ) hath fet to punifh fecretly, that thereby the wicked drivers [^and opprclioars] might be ftopped.

42. And f their flare [ condition, JtttFfdiftion, or atirthtttiti* ] is founded in the Originality 6f the Effence of all Effences, where God in i\it beginning fcfcated the Thrones, according to his Eternall Wif- dome : where then ( both in Heaven and alfo in Hell ) there are *" tl^rones and Principalities, and alfo a Region \_ or Dominion ] ac- cording to the feven Spirits of the Eternall Nature, of which here mucTi ought not to be faid, for the World holdeth it impofiible to kiibw foch things : whereas yet a Spirit bbrnc in God «> fearchech in- to tfte Kingdome of Heaven.

43. But a true Judge, Avfto Judgeth according to righteonfneffei he is Gods Steward ! VitefOy or VJcegeretir] ih tht Kii^dome of thfe' world i and that it might not be needfuU that God fhould alw«y« powre fortji his wrath upon the people [ and Natibns'j, therefore h^ hath put the fword into theit hands to proteft khd defend the righ- teous, and to punifh tlie lEviH t and if Jny dole fo, inearneft upright- neffe ( in the feare of dod, aiiR! homing partially for "ftvour ) then he is Great in the Kihgdome of Heaven j for he bearerh the |^ fworA]| for righteoufneffe, and he lliineth, as theSunne and Moonc," exceed- ing the Srarres. '^ ^^ ' ' y v- - • •

■ ^ '^ ^ 44. But

chap* "ii.Of the Catmp'J and AhlUlh Kingdome, 29^^

44. But if he turne tyranr. and dcth norhing hue devour the bread of his fiibjects : and onely adorncth hisftatc anddignicy in pride, to the oppreffion of the needy, and hunteth after nothing bur covecouf- neffe, accounting the needy to be but his dogges, and placeth his Of- fice onely in voluptuoufneire, and will not heare the opprefied j then he is an infulting tormenting Prince and Rnier in the Kingdomeof Antichrii^, and isof thenumberof theTyrants» and he rideth upon Anrichrifts Horfe.

45. And wee are to confider, how the true Chriftian Church, is en- vironed with the Cainifh Antichriftian Church, and how they live in one onely Kingdome in this world. As the firit Principle inclofeth all, and yet can comprehend or hold nothing •, but the Kingdome of Heaven is ( from Eternity ) brought forth out of the Anger, as a faire fweet fmelling flower, out of the Earth •, foaifo the holy Church flandeth in the Antichriftian •, where they both together goe to pray before God, and one is accepted by God, and the other [ is accepted^ by the Spirit of this world, each Image goeth into its own Region [_ or Kingdome ] .

45. There is nothing more fecret in this wor]d,than the Kingdome of Chrifr,and alfo nothing more raaniftft than the kingdome of Chrift ^ And it is often fo, that he v»ho fuppofeth he hath ir, and liveth there- in, hath it nor, but hath the Kingdome of Antichrift, and he is an hy- pocrite and fcorner, and hath the Serpents p figure : and his heart alfo is but the heart of a greedy Wolfe, and he ftandeth not in the AiJge- Itcall P Figure. ^ P Or, Image.

47. On the contrary, many a one is in freat anguifh and longeth

after i it, and generaech very painfully , he would faine have ^ it j 4 The Ifingdoptc bat then the Devill rufhcth upon him : and after ftirreth up rrkfom- ofchriji. neife [ vexation ] and difcontent, and alfo overwhelmcth him with great finnes,fo that he knowcrh not himfe'fe : and then dcje^ethhim with impatience and doKbfing : and his heart ftanderh continually in anguifh, ftsvouldfalne^er onrot Evill, and endeavoureth continu- ally for abftinci ce or f krtearance, many times with groanes, (ighing, tForgivenejffiy and longing : But then the Oevill hoiderh his finnes before him, comfort er re^. and bariethopchedooreof the Grace of God, that he might de- fpaire.

48. Yet he fowerh tlie Pearfc in his afflifting anguifh : and the De- vill covererh it in 'him^that he may not know it,neirher doth he know himfdfe : he fo-werh into the Kingdome of God, and knowethflot his own feede ; bi't the leede of Sinne^and of the Hunter. And fo he con- fenteth not to the fins which he committeth i but the 'Dcvil((with his

^ followers [[ or affociates ] over powre hrm , fo that the Adamicall ^SeH. Man in the Anger dofh that -whtidh the ne^rbome 1 Man '} in the holy Element willcth not; nowthoughhedothit,yct EheiitwMan in the

Image

4^4 ^fi^^ Cai^ijh And Ahelli^ Ki ngdeme. Ch^p* i X .

•Or, w the Image doth it not, but the old Man in the* Angers And therefore Jiriv:ngfoure there is in hinj a continuall Itrife, and he runneth concinually to re- Elemnti. pentance •, where yet the hidden Man in the « Anger cannot reach the

Lilly, but the hidden Man [ doth it ] .

49. 1 herefore he ftanderh often in doubt and innpatience : and in fuch a Man there is great ftrife, htknoweth not himfelfe: he feerh and knosveth nothing elfe but his wickednelle,and yet is borne in God ■■, for his Spirit continually breakcth the gare of the Darknelfe:but then the Anger in him doth hold him back that he cannot enter injbut yet IbmetiiTies he reachcth a Glimpfc : hom whence the foule is cheated, and the Pearle is fowen in a very dark valley.

$0. And then when he confidereth the fwect fore taft of the Pearle, which he had, then the foulc would faine goe through, and it feekcth the Pearle •, but then cometh the Black Spirit , and covereth it from him, and then the ftorme and ftrife about the Pearle bcginneth, each would have its right : the foule would have it : and then the Devill ^OXiinfirm'itks cov«reth it, and cafteth the wrath and " iinne before i c, that the foulc in the way to fhould behoid it felfe therein •, then there falleth to be weakneffe and the Pearle. negleff, fo that the poore foule becometh weary, faint, and timorous, and fo fitteth fkill, and thinketh continually of fome other way to Ab- ■X. romfort or ftinence, f or ' Amendment 3 how it might bcft get the Pearle. ^f/j. $ I- But the y Hunter is a cunning Artifl, which cometh then with

y Driver or ^^^c Region of this world, with worldly lufts of the tlefh, with tempo- Vtrfecutour r^ll honour and riches, and holderh them before the poore foule, thelDcvM. that it might bite at his *Swines Apples : thus he leadcth many a X liuihs or one for a Jong whi le, with his Chaines,capt»ve in the Anger of God. Crahbs, 52. But if theNobleGraineof Muftard feedc be fowen, then the

Noble virgin of God prefer veth it , and maketh the poore foule con- tinually carefull, to endeavour for Abftinence, and to enter into fight with the Devill. O what a wonderfull way is it the Children of God goe in this miferable houfc of flcfh ! which the Rcafon of the Hypo- crites neither comprehendeth> nor can beleevc, onely they that have tryed it,know it.

53. Though indeed the high precious knowledge is not[attainedJ ^Ot^theifnoyv' except one hach overcome in the ftorme, and hath vanquifhed the ledge ir, the Devill : fo rhac the foule hath once atuined the heavenly Gate, and Vfonders t»^^ gotten the Garland of Viftory, which the lovely virgin of chaftity fet- neither eye teth up, as a triumphant Enfigne, of itsconqueitin its deareChjm- hathfeene nor pion, Chrift, and there rifcth up the • wondcciull knowledge, yet not tare heai d^nor inpcrfeftion.

ever entered 54 For the old Enemy is fubtile, and f\rong : who ftill affaulteth into the heart the foulc agajnc, to trie,how he may afflift and deceive it , if he can- to conceive. notoverwheimeitwithfinncs, then he beginneth an outward warre * Or, Iniquity, with it, and Itirreth up the childrea of •* malice againft it, fo that they

contemne.

Chap. 21. Of the Cainijl: and AbelH\lj Ktngdome, j^ 5

concern ue, mock, deride, and vilifie ir, and doe all manner of cvlll to it i and To they lay waite for its .body and goods, they jeere, re- proacfi, and fcorne it ', and account it as the of-fcoui ing of the world ; they upbraid it tor its infirmities ; if it doe but reprove their faults and unrighceoufneffe, then ic muft be an hypocrite i_ with them 3 •

$5. Not onely the Children of malice doe thus, but the Devill many times bringeth the Children of God, by his fnares to be againft it, fo that in their blindneffe they grow furious and raging, as Saul at JerufaUm did againft Sttpb^a. Thus the poore foule muft be afflifted among Thornes and Thiftles, and continually expeft when the evil! world (ball teare away the body.

The viftoriom ^Ate of the poore foulc,

$6. Now faith Reafon, What is the beft Counfell and Remedy for the poore foule ? What fhall it doe in this Bath of Thornes and Thi- rties ? Behold, wee will fhew thee the counfell of the * virgin, as it is c q^^ mfd^mt given us for a viftorious comfort: and wee will write it for afirme of God. Mempriall to ourfelves*, for ic may come that wee our felves may ftand in need of it : as wee have already for a tedious while fwcltered in this Bath of Thornes and Thirties! wherein wee alfo attained this Garland ■, and therefore wee muft not be filenr, but fet forth the gift of the virgin ( which helpech ) againft all the ^ Gates of the Dcvlll. j qj. pgyp^y^

$7. Behold thou poore foule in thy Badi of Thornes, where is thy home ? Art thou at home in this world ? Wherefore then doeft thou notfeekthe favour and friendfhip of the world ? Wherefore doeft thou not hunt after temporall honour, after pleafure and riches, that it may goe well with thee in this world? Why doeft thou make thy felfc a foole to the world, and art every ones Owle and footftoole ? Whereroi'e doeft thou fuffer thy felfe to be defpifcd and abufed by thofe that arc inferiour to thee, and know lelie than thou ? Why Ihouldeft thou not be ftacely and brave with thofe appearing holy hy- pocrites ? and then thou wouldft be beloved, and no body would a- bufe chec . and thou wouldft be more fate and fecure in thy body and goods, than in this way, wherein thou art but the worlds O^.'e and foole.

5S. Bur my loving virgin faith : O thou my beloved Companion, whom I have chofen , goe with niee, I am not of this world ; I will bring rhee ouc of this ^orld into my Kingdomc, there is meere plea- fant lelt and weiliare .* in my Kingdonie isnieerejoy, honoutj and glory : 'here is no ' Driver in it ; 1 will adorne thee with the glory of e Himter.per- God, and ptjc the eon, in V bright Ornament- 1 will make thee a Lord fccutd/tr er in Heaven and a Judge over this woj Id ; thou fnalc help to judge the opprefibur. • Driver in his wickednelie : he rtiaii be laid at thy, feere for a foot- ftoole : and he ftiall not open his jawes againft thee i buc he Ihall be

barred'

'2^6 of the fainifh and Ahelli^ Khgefome »Chip»2 1.

barred up for ever in his fierce Gate : thou fhalt cate at my Table, there (hall be no grudging nor want: my fruit is fweeter & pleafanter, than the fruit of this world ; thou fhalt never have any woe arife from ittall thy doings fhall be pleafant chterfulnetTe and amiable difcourfe : mcere humility in great love fhall fhine before thee. All thy Com- panions are fo very beautifu!l,thou fhalt have joy in them all : where- fore doeii thou efteeme thy corruptible life ? thou fhalt enter into an Incorruptible Life that fhall endure Eternally.

59. But I have a little againf\ thee : I have drawen thee out of the thorny Bath, wherein thou wert a wilde Eeafl, and have figured thee for my Image ■, and yet thy w i!de Beaf^ ftandcth in the Thorny Bath>

f /« the four e which I will not take into my bofom, thou f\andefl yet in^ thy wilde Elemems in Bea(\ i now when the world takethits wilde Beaf\ which belongeth fleflj & bloitd. thereto, then 1 will take thee, and fo every one fhall have its own.

60. Wherefore doeft thou love that wilde Beaft fo much , which doth but afflift thee ' And bclides, thou canft not take it with thee, neither doth it belong to thee, but to the world : let the world doe what it will wirh it^ f\ay thou with mec : it is but a little while before thy Beaft breaketh, and then thou art unbound, and abidcft with mee.

61. But I al!o have a Law in my Love, ©i^. I notonely deflre {^ to have 3 thee, but alfo thy brothers and fleers which are in the world, who are yet in part unregenerated, whom the 8 Driver holdeth cap- rive ■, thou m\A not hide nor bury thy Pearle , but fhew the fame to them, that they alfo may come into my Armcs •, thy. mouth nauft not be fhut, thou llialt walke in my Law and ^ declare ilie Truth.

62. And although the Driver compalfeth thee about,and will fetch thee away, yet there is a limit fet for thy Beaft how farre it fhall go^, the Hunter cannot breake [ or de(\roy ] it , fooner than the limited time : and then if he doe breake it, it is done onely for [_ the mani- fel^ing of J Gods deeds of wonder, and for thy beft good : all thy ftripes in the Thorny Bath, fhall ftand in my Kingdome for a faire en- ligneof thy viftory •, and moreover, thou fhalt have great joy in it, before the Angels of God, in that thou haft defpifed the Hunter, and art gone out of a wilde Birth into an Angelicall onej O how thou wilt

' l^ixcd md rejoyce when thou fhalt think upon thy wilde Beaft, which 'plagued toy minted. thee day and night, in that thou art ^ loofed from ir.

•* Or Keld-fcd. ^3- Then chou haft great honour for thy great fhari-iC ; and there- fore why art thou fo fad ? lift up thy felfe out of tHy wilde Beaf\, as a faire flower fpringeth out of the Earth •■, or doeft thou luppofe, thou wilde Beaft, that my Spirit is mad, that it fo little el\eemerh thee ? Thou fayeft I am indeed tliy Beaft, y£t thou art borne out of mee, if I had not growen forth,thou hadft not been neither : Hearken thou my Eeaft ; I am greater than thou : when thou wert to be, there J was

thy

i Hunter, or perfecutour.

^ Or, Tell the Truth.

Chap.2udftheCaimlhandAl>elii[h Kmgdmel 2^7

thy MafVer framer : my Effences are out of the Roote of tlie Eterni- ty, buc thou arc from this world, and thou breakeft [ or corrupteft 3 but I live in my fource [ or quality ] Eternally j therefore am I,much nobler than thou : thou liveft m the fierce \_ v'rathfuU J fource ; but I will put my ftrong fierce property into the Light, i«to the Eternall Joy : «y w«.)ffcs tisud in power, and thine rcmaiue in the figure j when I (hall once be releafed from thee, then i fhajl take thee no more to be my Bcaft againe j but [_ I will taKe ] my new body which I brought forth in thee , in thy deepcft roote of ±q holy Element. I will no more have thy rough itiiiesofthefoure Elements, Death fwalloweth thee up : But I fpring and grow out of thee, with my new body, as a flower out of its roote ■■, I will 'forget thee. For the glory ' or Leave of God ( which ^ curfed thee together with the Earth ) hath grafted thee. my roote againe in his Sonne, and my body groweth in the hoiy Ele- ^ or ffedfreM ment before God, Therefore thou art but my wilde Beaft,whieh doefl; tffgg plague mee, and make mee fick here, upon which the Devill rideth, as upon his accurfed Horfe : and although the world fcorne thee,I re- gard not that J it doth that for my fake : and yet it cannot fee mee ? nelcher can it know mee, and wherefore then is it fo miad ? It cannot murther mee, for I am not in ic»

<5'4. But thou mad world , what fhall the Sp'rit fay [^ofthee]? Art thou not my Brother : the Effences of my Spirit ftirre thee ; goe forth ouc of thy Bead, and then I will goe with my Compjnioas into the Garden of Rofes, into the Lilly of God j vrhy kecpeft thou back, and fuffereft thy felfe to be held by the Devill ? Is he fioc chy enemy, he d xh but hunt after thy Pearle •, and if he get it,then 'hy Spirit bc- conicth a Worme and Beaft in its figure ', why futtcreft chou thy An- gelica! I Irrtage to be taken aw.iy , for temporal! pleafuie fake ? Thy pleifure »s onely in the corruptible Beaft, but what doth that avayle the foule ? If thou docft not goe out from it , thou wilt get Eteinall woe and forrow hy it,

6$. Or what fliall thy Noble Warriour Chrift fay to it ? Have not I [ faith Chrifl ] broken thy wilde Bcaft ? am not I e.itred into Death ? I have cut ojf from thy loule, the foure Elemefics,aiid the wiikedneffe £ Of malice ] of the Dev"ll : ani have " inoculated thy foule into my nori»»^^-^ vertue (^ or power ] that thy body might fpring and grow againe out * 'V*f«»

of my body, our of she holy Element before God y and I have bound my felfe to thee by my Spirit : have I not made a Covenant with thee, that thou fhoulift be mine ? Have I not given chee my body for food, and my bloud for drink ? Have I not given thee my Spirit for a ° Con- p q^^ leader, duftour, and allotted thee my Kingdo ne for thy own ? Wherefore doeft thou dcfpife raee,and goeft away from mee ? Thou runntft after the Wolves and the Dogs, and howleft wich them , and thoa feekeft onely after anger, and how thou mayeft bite | and devoure j : thou

Q^q fwalloweft

1 9 S Of the New R egenerAtion in C^rijl, Gbap, 2 1 ^

P H^rathf ma- (walloweft nothing but P fierceneffe [_ into thee ] ; What (hall I fay ? lice, or finncs 1 have in my fuffering and Death ( by nrty regeneration) generated no and wielded- fach Beaft j and therefore I will not have it : except it be againe THfe, borne anew in mee, to an Angelical] Image, and then it fhallbe

with mee.

Chap. X X J I.

Of the New Regeneration in 0riji Ifrom"^ out of the Old Adamicall <JI€an»

The Blofjom. of the Holy Bud.

The Noble Gate of the Right [«»^} True Chriftianitie,

B

Ecaufe wee have written hitherto , of the Originality of th6 Effence of all Effences., how all {_ things ] take beginning : and have fhewed the Eternall Enduring! fubftance ] and alfo the tranfitory i therefore wee will now (hew further,what is mo(\ pro-

\ Hob* fitable for " him to doe, and to leave undone ', wherein wee will (hew,

what God, by his Eterjiall Word hath ever fpoken ( by his Holy Spi- rit ) by Mo/es, and by the Prophets j as alfo what the Moath of CHrift and his Apo(\les have fpoken,what God will have us Men to doe, and leave undone.

2. Seeing wee poore AdamicallMen, are with onr Father ^</iJ«» and Mother Eve, gone forth out of the incorruptible, and unchange- able Inheritance, out from our true Native Countrey , into a (Grange Inne, where wee are not at home, but are meerly Gue(ts : and where wee niuft in fo great mifery continually cxpeft,when our (Grange Ho(t will thruft us out : and bereave us of all our.abilrty, and takeaway from us all wee bave,fo that wee are truly fwimming in a deep Sea of

• • BiKery, and fwelter in a (traflge B»th of Thornes and Thirties: and

wee know for certain, and fee it alfo daily before our eyes, that wee are no other than Pilgrims in this Inne,which mu(i continually expeft when the breaker f or deftroyer J will come, and take our heart, fen- fcs, and minde, alfo our flefh and bloud, and goods i therefore it is in- deed moft neceifary for us to learne to know and finde the way to our true Native Countrey, that wee may avoyd the great mifery and cala-' mity, and enter into an Eternall Innc,which is our own, whence none majr drive IK ^c. .

t 3« But

29$

or comprehend*

OiA^At.Of the New Regenetatm in Cbrijh

.5. Butbccaufethereare twoof thefe Innes, which are Etcrnail without end and expulfion : and the one ftanding in Eternall Joy ( in great brightnefie and perfeftion ) in meere love and meeknefle : hue the other in great perplexity, angurfh, mifery, diftreffe, hunger, and thirft, where never any rcfrefhment from the Love of God cometh i therefore it is very necelTary that wee Icarne with great eameftnefle, to know the true way of Entrance into the Eternall Joy, that wee may not with the Devils Dogges howle Eternally in the anguifhing inne.

4. And now if wee look round about us every where,upon Heaven and Earth, the Starres and Elements i yet wee can fee and know no way \_ or paflage ] where wee may gee to our Reft : wee fee no other than the way of the entrance in, of our Life, and then of the end of our Life> where our body goeth into the Earth , and all our Labour ( alfo our Arts and Glory ) is inherited by another , who alfo vexeth himfelfe therewith for a while, and then followeth after m : and thac continueth fo from the beginning of the world to its end.

5. Wee can in our mifery never *• know, where our Spirit d&th abide, when the body breaketh, and cometh to be a Carkafle, except wee be againe new- borne out of this workl, that fo wee may dwell in this world as to our body, and as to onr mlnde in another eternall perfeft new life, wherein our fpirit and minde putteth on anew Man, wherein he moft and fhall live Eternally : and then wee firft know what wee are, and where our home is.

6. Seeing then wee clearly fee and underftand, that wee have our beginning altogether Earthly : and are fowen in a field ( as Graine is fowne in the' Earth ) ; where our life fpringeth up, groweth, and at length flourilheth as Come Q or graine J doth out of the Earth', where wee can know in us nothing but an earthly life *, yet wee fee

very well that the ' Conftellations and Elements qualifie Q or work 3 ^ or StarfCS.l

in usi and nourish, drive, governe, and guide us, alfo fill us and brrng

us up, andfo preferve our life a while : and then breake it againe, and

turnc it to duft and afhes *, like all Beafts,Trees,Plants,and all [things^

that grow, but wee fee not how it is with us afterwards,whether all be

ended with it, or whether wee goe with our Spirit and Converfation

into another life : and therefore it is moft neceffary to learne and to

feeke the right way.

7. Now that is teftified to us by the Writings of thofe who have been regenerated out of this'' Earthlineffe, and at length areentted into a holy and uncorruptible life, who have written and taught of an Eternall joyfull Life, and alfo of an Eternall perifhing and anguifhing Life : and have taught us how wee fhould iollow after them-, and how- wee fhonld ftep into a new Birth, where wee fhould be regenerated out of this Earthlinefl'e, into a new Creature : and that weefiiould

Q^q 2 doe

^Or, tr/m/i- tor'mfs.

30O

«0r, really.

^Uunde^Jiandy or apprehend.

t Holy people.

h The ho!'^ fore- fathers.

\E(fince 6r Seeing.

mnts.

^ The world of fouffc Mle- mms*

Of the New Regtneratian in Chrifi, Chap.j 2.

doc nothing tKe about ic but follow them : and th«n wee fhould finde « in deed and in truch, what they had fpoken, written, and caught : yea even in this life wee fhould fee our true Native Countrey in the new Regeneration, and^knowit (in the new-borne Man) in^reat Joy, whereas chen our whole tninde would incline to it : and in our new knowledge ( in the new Man ) true Faith would grow , and the hearty defire of the unfeigned love towards the hidden Godjfor which noble knowledge fake, many times s they have yeelded their earthly- body and life, to the unregenerated gainfayer ( according to his De- vjllilh, malicious revengefulneffe ) inio Death, and hive taken it with great Joy •, and have clwfen for themfelvcs the Eternal! uncorrupti' ble Life.

8. Seeing then, there is the grcateft and highcft Love in the new Birth; nocondycowaids God, oronesfelfe, but alfo towards Men, ouf broihers and lifters : and feeing thofe that were unregeneratedt have had tlicir defires and love fo carried towards Men, that they have vt y earneftly taught men with meekneffe and reproving : and that their love to them in their Teaching, hath been fo great, that they have even willingly yeelded their life up to Death , and left their earthly goods, and all they had, in affured hope, ( '" their ftrong and firn)e knowledge ) to receive all againe in great honour f and glory].

9. And therefore wee alfo have longed to feeke after that Pearfej of which wee write at prefcnc •, and though now the unregenerared ( in the Kingdome of this world) will give no credit to us ^as it hjth happened to our forefathers, from the children of this world ) wee cannot help that, but it (hall (land for a witneffe again(\ them, which fhall be a woe to rhem Eternally, that they have fo foolifhly ventured [ and loft J fo great an Ecernall Glory and holineffe, for a little plea- fure of the e) e, and luft of the flefti.

10. And wlc kiow ( in our deep knowledge ) tha^ •• they have rightly taught and written,chat there is one onely God,which is three- fold in Perfonall Diftindion, as is before-menrioned; And wee alfo know that he is the Creatour of all things ; that he hath generated all out of his own ' fubftance, both light & darkneifc, as alfo the Thrones and ^ Dominions of all things. E<pecial!y wee know ( as the holy Scripture witnefiech throughout ) that he hath created Man to his own Inage and (imilitude, that he fhould Eternally be,and live in the Kingdome of Heaven, in him.

IN And then wee know alfo, that this world (wherein wee now are and live) was generated, ouc ot the Eternall Originall , In time j ( through the pure Element ) in the Fiat, and fo created •-, and fo, ' ic is not che fubltance of the holy pure Element •, but an itiuc [ or out- birth j ouc of the Eccrnall Limbics of God, wherein the Eternall Ele- ment

Chap. 2 1 . Of the New R egeneration in Cbriff,

mentcon'firt:cch,w-'» is before che cleere Deicy,wherin confiftech Para- dire,& the K^ngdonie of Heavea : & yec iht Lml;us, together with the pure Element, is not the pure Deity, which ib alone iioly in ic feife, and hath the vertue of the Eterna.l Light Ihining in it : but hath no Effences ( in the light of the Clancy) in it ; for the Elfences are ge- nerated from the vertue, ™ according to the Light, as a Defire j and the defire attrafteth to k, fiom whence the Eiknces proceede,as alfo the Ecernall DarkneiVe in the fource, as is before- mentioned.

»2. Seeing then God is all in all , and hath created Man ro his I- mage and fimilitude, to live with him Eternally in his Love, Light, Joy and Glory ■, therefore wee cannot fay, that he was meerly created out of the corruptibility of this world : for therein is no Eternail per- feft Life, but Death, and perplexity, angiiifh, andneceflficy •, but as God dwelleth in himfelfe, and goeth through all his works. incompre- henfibly to them : and is hindred by nothing ; fo was the fimilitude before him oiK of the pure Element : it was indeed created in this world, yet the Kingdome of this world fhould not comprehend that [ Image J , but the fimilitude ( Man ) ftiould mightily, and in pcrfeft \_ power or ] vertue. Rule through the Effences, ( with the Effences out of the pure Element of the Paradificall holy Lmbus) through the Dominion of this world.

15. Therefore he breathed into him the living foule out of the Eternail wH of the Father : (which will goeih thither onely to gene- rate his Eternail Sonne: ) and out of that will, he breathed into Man > the lame is his Eterwall foule, which muft fet its regenerated will in the Ecernall will of the Father, meerly in the " Heart of God, and fo it rcceivech the" vertue>of the Heart of God, and alfo his holy Eter- nail Light, wherein Paradife, the Kingdome of Heaven, and alfo the Eternail Joy ipringeth up •, and in this vertue [ or power J it goeth through ail things, and p breaketh none of them , and is mighty over all L things ] as G id himeire is : for it livcih in the veuue^or pow- er ] of the Heart of God, and eareth of the Word [ that is 3 genera- ted out of God.

14. Thjb alfo wee know, that the Soule is a Spirit : generated out of God the Father, in the Throne and entrance out of the recompre- hendedj' or reconceived ] will, out of the Darkneffe into rhe Li^ht, to the generating of the Heart of God ? a id -hiCiToule is free,to Ele- vate it felfe above "i it, in the will, or in the Mcek;ieffe in the will of the Father, to comprehend and incline it lelte to the Birth of the Heart of God the F4ther.

15. But its body (which is the true Ima?e of Go4, which God crea- ted ) ftandeth before the cleare Deity, aid is i;i a-'^d one of the holy pare Element : and the L n'ms ot rhe E e nent ( out of which the Effences generate ) is thfcPat4dif«, an Haoitacion of God the holy

, Tnnityj

301

Or,o/.

n Or , Sonne of

GoU «» Of, fowtr,

P Hurtetb or moveth.

'i Above thi Heart of God as Lucifer did.

30 2 Of the New Regeneration in Chrijl. Chap.22«

" Trinity *, Thus was Man an Image and fimilitude before God, wherein God dwelleth, in which ( through his Eternal! Wifdome ) he would manifeft his Wonders.

i6. And now as wee underftand, that Man (with the fimilitude

wherein God dwelleth ) is not reeerly at home in this world, much

« Cadafi tr ^^^^ '" ^^^ ftincking ' Carkefle •, fo ic is manifeft ( in that wee are fo

CorT ' ^^^ blinde as to Paradife ) that our firft Parents ( with their Spirit )

^^' are gone out of the heavenly Paradife, into the Spirit of this world :

where then t-lie Spirit of this world, inftantly captivated their body,

and made it Earthly •, fo that body and foule are perifhed : and now

wee have the pure Element no morefor our body, but the ilfue [ or

Out' Birth j ( w^« the foure Elements , with the Dominion of the

Srarrcs ) and the Sunne onely is the light of the body : alfo this body

doth not belong to the Deity : God doth not difcover himfelfe in the

IVmckingCarkcl!'* [or Corps] ; but in the holy Man, in the, pure

Image which he created in the beginning.

17. Now Man being thus fallne, out of the holy into the unholy, out of the Image of God into the Earthly corruptibility,rherefore his

- body ftood in the corruptible Death,and his foule in the Etcrnall will f Or avtrted* °^ ^"^ Fatheriyct ^turned away from the Heart of God, into the Spi- * rit ot this world-, captivated by the Eternall Darknefie: for whatfoc-

ver goeth out from God, gocth into the Eternall Darknefie, and with- out the Heart of God there is no Light.

18. And now there was no [ remedie or] Counfell for this Image, except it were new regenerated by the foule, through the Heart and Light of God, through which the new Element before God ( vi\.the body of the foule) is regenerated j or elfe the Deity would not nor could not dwell therein •, this, Man ( by his own vertue or power )

» Or, brt?!g to was not able to t attaine : therefore if it were to b« done, then the f'ilff' Barmhertygl(e(tf Mercifulneffe, or Mercy of God muft doe i t.

ip. And here wee give the Reader ( that loveth God ) to under- ftand clecrly in the Great Deepe, what the pure Element is, wherein our body ( before the Fall of Adam ) ftood , and in the new Regene- ration now at prefent ftandeth alfo therein j It is the heavenly Cor- poreity, which is not barely and meerly a Spirit, wherein the cleere Deity dwelleth : it is not the pure Deity it felfe ; but [^ it is J genera- ted out of the Effences of the holy Father , when as he continually and Eternally goeth in through the Eternall Gate , in the Etcrnall minde in himfelfe ( through the recomprehended will ) into the E- ternall Habitation •, where he generateth his Eternall Word.

20. Thus the pure Element is the Barm \ or warme ] in the Eflen- ces of the attrafting to [ be ] the Word : the Eflences are Paradife, and the Barm [ or warme ] is the Element : thus now the Father continually fpcakcth the Eternall Word,and fo the Holy Ghoft goeth

forth

Chap.«2. Of the 'H^evp Regeneration in Chrifl. jq,

forth out of the fpeaking: and that which is fpTJken forth is the Eter-

uall Wifdome : and it is a virgin : and the pure Element ( vi\. the

Bairn [ or warme 3 is her body : wherein the Holy Ghoft difcover eth

himfclfe through the out fpoken Wifdome j and fo the flafh \_ or

glance J out of the Light of God in the Holy Ghoft, is called hen-^

^or heart ] •, this receiveth the Element in the Effences of Paradife,

that it may be fubftantiall, and then it is called ig {_oicd'] : and the

ftrength of the Fathcr,and the great Might of the fire,goeth as a flafh

into the Eflences, and that is called /^«r \_oxncfe']y like a might

\_ or force 3 which preffeth through, as a found [ or noife '] which fc-

verethnot the fubftance afunder j and this together is called Barm-

hirt-^ig-^eit [Warm- hear t-ed-neffc ] or " MercifKlaep, and this ftand- " Or, J^fiycy^

eth before God : and God ( the holy Trinity ) dwelleth therein.

21. And the virgin of the Wifdome of God is the Spirit of the pure Element : and is therefore called a virgin , becaufe it is fo chaft L Of pure ], and generateth nothing : yet as the flaming Spirit in Mans body,generateth nothing, but openesh all fecrefies, and the bo- dy is that which * generateth, fo alfo here j the wifdome, ( or the E- ' Or, bringeth teroall virgin ) of God, openeth all the great Wonders in the holy that -which is Element ; for there are the EJences, wherein the buddes I^or fruits] hidden, to Ef- of Faradife fpring up •, and if wee take the Eternall Band ( and that fence, together ) wherein the Deity generateth from Eternity,then it is cal- led the Eternall Limbus of God, wherein conlifteth the Eflence of all

Efiences.

22. For in the roote of the Limbus in the dark Anxiety,is the An- ger and the Darknefle, and the firft caufe of the Eflences-, but be- caufe wee have before handled it at large, therefore here wee leave it thus, for wee fhould not be well underftood [ in briefe ] : and fo wee will reach after our Immtnuel.

23. Thus know (my beloved Reader) that our ¥ithtt Adam is goneout of this Glory into the Out- Birth of the fubftance of this world : and now if he be to be helped, then the Barmberta^igl^it j or JMcrcifulncfleofGod (as above mentioned) muft neNv regenerate j q^ Mercv him : and in this y Mercifulnefle of God Man was * fore-feene (before z or' Tretk' the foundation of the world was laid , to live eternally therein, for fHaated

( as to his foule ) he is out of the eternall will of God the Father, out ef which this Mercifnlneffe is generated.

The gate of ImmanueL

24. Therefore know ( beloved Chriftian Mindc ) how thou art helped ; and confider this Gate diligently, it is an earneft one : for Mofei and all the Prophets witneflc concerning thefe things (z/;^. concerning our falvation in reftoring [ us3 : ) be not drowfie here, k is the faircft Gate of this Booke,the more thou rcadcft it,the more. thou wile be ia love with ic. 25. Seeing ;

,Q-A OftheVjrpRegetierationinChrift. Chap.ii^

» Heavenly Mm.

^ Or, in.

' Brought it into the/bute agme.

^Or, in an

Ea-rthly, but heavenly m:in- mr.

2$. Seeing now wee know, chat wee loft cor heavenly Man in onr firftfall, fo alio wee know that a new » oi.e is generated to us in the Mercif ulncffc of God, into which wee fhouW and nuift enter, if wee will be the children of God : and wichout • this wee are the children of the Anger of God.

26. And as the Prophets hive written of it, fo the New Man, (which is borne *" to us of God) is the-Sonoe of tlie Virgin : not of Earthly flefh and blond, aifo not of the feede of Man, but conceived by the Holy Ghoft, and borre of a pure divine chaft virgin : and ( i^ this world ) revealed [ or manikfted J in our flcili and bloud : and is cntred with his holy body into Death J and hath feperaced the earth- ly [^ body ] together with the might of the Anger,from :he holy Ele- ment, and hath ' reftored the foule againe, and hath opened the Gate totheLightof God againe, fo that the averted foule can (with the Eflences of the Father in the holy will ) reach the Light of God againe.

27. Therefore now wee knovr,that wee were not created to gene- rate [''that which is] Earthly, but Heavenly, our of the body of the pure ElemesK •, which [_ body J Adam had before h,s fleepe,and Lbe- fore 1 his Eve[_ was ] , when he was neither Man nor Woman (_ male nor female J , hut one onely Image of God, full of chaftity, out of rhe pure Element j he fhould have generated an Image againe like him- felfc : but becaufe he went into the Spirit of this world, therefore his body became earthly i and fo the heavenly Birth was gone , and God muft make the Woman out oFhlm, as is before mentioned •, Now if wee the children oiEve be to be helped, then there mart come a new virgin, and beare us a Sonne, who fhould be God with us, and in os.

28. And therefore inftancly ar the Fall, the Word of God the Fa- ther ( and in the Word the Light) through the holy Ghoft entred in- to the holy Element, and into the chaft virgin of the wifdome of God, and made a precious Covenant, to become a creature in this virgin, and to take away the Devils power in the Anger , and to deftroy his Kingdome-, and this Chrift would yceld himfelie to be in the periflied humanity : and with his entring into Death, feperate the Hell of the Anger, and the kingdome of this world from us •, and God the Father difcovered this Word (of the promifed feede of the Woman) in - ftantly (after the Fall) in the Garden oiEden^ where inftantly it gave up it felfe ( in the Eternali Efpoufall ) into the Centre of the L»ghc of Life, and feperated all the foules of Men (who have inclined them- felves, and yee'ded themfelves up to him, ) in the dymg of their bo- dies ; from the Anger of God, and from the Kingdome of this world, and brought them in to hira,(into the pure Element of the P jradife) into the Joy, ar.d mto the chaft virgin of God, th«-e to waitcitill God brcake the kingdome of this vrorld, with the Starres and Elements ;

where

chap. 1 2 . 0/ the mtp Regenetatien in Cbrifi, 3 o j

where-then inftantly the pure Element fhall be inftead of the Out- Birth i and there fhall fpring and grow the new body,upon the foule, in the holy Element before God eternally.

29. Now if wee [ would ] confider his precious incarnation [^ or becoming Man 3 , then wee niaft rightly open the eyes of the Spirit, and not be fo earthly minded , as at prefent they are, in BubeM; and wee muft rightly confider, how God is become Man j for the Scrip- tare faith i He was conceived and btme rvithout jinne^ of a pure virgin. Here confider now beloved Minde , what kindeof virgin that was? for all whatfoever is borne of the fltfh and bloud of this world, is im- pure, and there can no pure virgin be generated, in this corrupted flefh and bloud i the Fall of Adam deftrcyed all : and it is all under finne, and there is no pure virgin generated of Mans feede : and yet this Chrift was conceived and borne of a pure virgin.

30. Here the learned ( of the Schooles [ or Univerfities 3 of this world muft fUnd ftill j and the Scholler ( borne of God) muft here

begin to • Icarne concerning this Birth j for the Spirit of this world ° Or, teach.

apprehendeth no more here, this is foolifhnefle to it : and though he

goe very far ^, yet he is but in Babell^ in his own Reafon. ^ Inftudying

31. Thereforeweefet it downe here (according to our knowledge) tht Inerall that the pure chart virgin ( in which God was borne [ or generated]) wfidomc of is the chart virgin [that is j in the prefence of God : and it is an Eter- T^afiyi, and nail virgin-, betbre ever Heaven and Earth was created,it was a virgin, be txcelknt and that without blemifh j and that pure chart virgin of God, put it therein, felfe into Mary^ in her 8 Incarnation, and her new Man , was in the s lu Mary's' *fi. holy Elennent of God : and therefore fhee was the bleffed among all g'^^ni^g to ke a Women* and the Lord was with her, as the Angel faid. hum^m Crea*

gr. Thus now wee may know, that God is All in All , and filleth ture^or ber Ac- All, as It is written •, ^Am not 1 he that fiUeth all things ', and therefore coming Man*' wee know, that the holy pure Element in Paradife is his dwelling -, which is the fccond Principle: and is in all things, and yet the thing ( as a dead dark out-Birth ) knoweth it [ the fecond Principle ] not ( as the pot [ knoweth not ] its Potter ) fo alfo that [_ thing J neither comprchendeth nor apprehendeth that [ fecond Principle J . For I cannot fay ( when I take hold of, or comprehend any thing ) that I take hold of the holy Element, together with the Paradife and the Deity, but I comprehend the Out- Birth, the kingdome of this world, ( v;^. the third Principle and the fubftance thereof) and I move [_ or ftirre "} not the Deity therewith. And fo wee are to know [ and un- derftand ] that the holy new Man (^ is thus ] hidden in the Old, and not feperated, but in rheTemporall Death.

95. And ioow feeing the holy [_ thing '} is in all places , and feeing the foule is a Spirit •, therefore there is nothing wanting, but that our foule comprehend the holy [ thing '] , fo that it hath that for its own,

R r and

3 c 5 ^/ ^^* ^^^ ^ egeneratfon in C^^rifl . Chap. 2 2,

and if once it be united with that, then it attrafteth [ and putteth ] on, the pure Element, wherein God dwelleth.

94- And therefore thus wee fay of Af .-e^.-fhee hath comprehended the Holy Heavenly Eternall Virgin of God, and put on the Holy and Pure Element, [ together 3 with the Paradife,. and yet was truly a virgin in this world £ generated 3 by Joachim and Anna. But fhee was not called a holy pure virgin according to her earthly Birth: the flefh which fhee had from Joachim and Anna, was not pure, without fpot j h Yhe tvlfdom ^^^ ^^^ holineffe and purity is according to the Heavenly •• virgin : of God, befides, fhee brought not the heavenly virgin to her out of her own

ability •, for the Angel faid to her, The Holy Gboftjhaii came upon thiCy and the Fewer of the mofi HighJhiU ovcrjhadorv ihse •, ihaefat e that ho' Ij Q thing'] thatpiall be borne ofthccJhaU be called the Sonne of God. 3$ Hereunderftand [andconfider 3 it rightly: the vertuefor- t^Urci^ulms. power ] , is the heavenly virgin ( for fhee isthe ' Mercy of God : and "* ' the holy [[thing J is the Centre in that (^vertue or power 3 and that- is the eternall Birth of the holy Trinity : and the Holy GhofI: ( which goeth forth out of the Centre of God ) overihadowed the Humanitie oi Marie, Thou itiuft not think, that the corrupted Humanity, hath comprehended the holy Deity as its own j fo that we might as it were fay, that Mary (in her corrupted humanity) is like God •, No : the very pure Element, together with the Paradife is inferiour to God : and though indeed wee are generated out of his [ power or j vertue, yet that [_vertue] is fubftantiall, and God is purely Spirit', for the Name of God, hath its Originall in the Centre of the Spirit, and not in the Heaven : onely the Light in the Centre, is the holy [] thing ] , k Qj. ofTJf ^"^ f^- ^^^ ''8^'^ 3 ^^'^ "^ Centre, for it is the end of ^ AH things. ' mreJ 3^* Therefore wee fay of Af-<7, that fhee hath received the hea-

venly Pledge, which was unknowne to Nature,and which fhee (in her outward Man) knew not at all j v'l^.thc heavenly chalt virgin of God •, and in that: [ fhee received J , the eternall Word of God the Father, which continueth eternally in the Father:out of which the Holy Ghofl: goeth forth Eterually, wherein the whole Deity Is comprehended. ' Barmhertx- 37. Wee cannot fay that the heavenly virgin of the 1 Mercy of God igkeit, Mer- ( vi\. that which entred into Mary out of the Counfell of God) is be- eifuipcffe. come Earthly •, but wee fay that the (ovkpiMary hath comprehend-

ed the heavenly virgin : and that the heavenly virgin hath put the hea- venly new pure Garment of the holy Element, out of the chaf\ virgin of God ( z'i^. out of the [_ Barmhert-^i^gl^eity Mercifulnefle or 2 Mercy of God ) on to the foule of Mary, as a new Regenerated Man : and in that fame fhee hath conceived the Saviour of all the world ,and borne him into this world. Therefore he (aid to the /etves ^ I am from above, but yef^ arc from beneath, and of thU world y I am not of thU world: and ht faid alfo to 'Pilate •, My ^ingdme U not eft bit world.

This

Chap.il. OftheNewRegenerathninCisrif^ .-q«

This ought highly to he Confidered,

38. You are to know, that as Mary did beare the heavenly Image C vti^. a new Man borne out of the Mercy of God ) in the old Earthly [ Man J ( v'n^. in the kingdome of this world ) which kingdome fhee had in her as her own, which yet did not comprehend the New Man ; fo alfo the Word of God enrred ( into the body of the virgin Mary ) into the heavenly MatriXi into the Eternall virgin of Gocf , and thac []word]in that [Eternal! virgin of God] became a heavenly Man, out of the Paradificall holy pure Element, in the Perfonof the new Regenerateil Man of the virgin Mary : and ( with his Eternall Deity) was together generated in the beginning own foule of Mary , and ( wich his entrance of his Deity ) hath brought the foule of Mary^, gaine into the holy Father •, fo that the foules of Men ( which were gone out from the Deity) were new- borne againe in the foule of Chrift, and begotten to the Heart of God.

59 • For Chrift brought no ftrange foule out of Heaven with hira, into the highly blefled heavenly pure virgin •, but as all foules are ge- neratedjfo Chrifi: alfo received his foule in his body,though in his un- defiled body of holinelVe, which was become Marks own : For wee muft fay, that the pure Element in the "^ Mercy of God, became J/j- m Barmhertz- rks own , wherein her new body ( " in her Originall foule ) con- igkeic Merci'

The moft precioU'S gate, ^Ovtbdonging

40. Forno«> other foule is generated ifl any Man,(bur anew bodyO o j^/vv, but the foule is renewed P with the pure Deity: and Chrift with his f^, °'^

entrance into Death ( where he fevered his holy Man from the King- J^^'^f*

dome of this world)fevered ^ it alfo from the fiercenefs of the eternall , _|' ^' . Anger, and from the "^ fource of the Originality. _ ^^ joult.

41. And as the pure Element C which is in theprefcnceofGod, ^^^''J^.^^'^^t and wherein God dwelleth) is truly every where in the whole fpace of ^' ^^^' '■^* rh's world, and hath attrafted to it the Kingdome of this'world,(i'<^.

^ its own Out-Birth) as a body, and yet this very body doth nor com- f-, prehend the Element, no more than the body [ comprehendeth ] , **'"* "*' the foule t fo Chrift alfo hath truly, in the body of the virgin Mary^ qZ^^"^^ attrafted to him [ or put on ] our humane Ellences , and is become ^*''^''^*'« our Brother j yet thefe humane ElTences cannot comprehend his £•< ternall Deity, onely the new Man, borne in Cod, comprehendeth the Deity, after the fame manner as the body doth the foule, and no o- therwife.

42, Therefore the body of Chrift is inferiour td the Deity •, and in thefe our humane EtVences he fuffcred Death, and his Deity of the ho- ly Man in the pure Element, entered together alfo into Death, and

R r 2 bereaved

» Or, ia true fitjignation.

9 08 0/*^e iWir RigenerMioft in Cf^rift, Chap. 2 ^ •

bereaved Death of its power, and did feperate the nattjrall fonle (which Chrift commended to his Father,when he dyed on the CrolTe) from the Kingdomeof this world, alfo from Death, from the Devill, and from Hell ( in the ftrong divine Might [or power J), and opened a Gate for us all, who come to hiro,and incline our felves (with minde and rhonghts ) to him *, then the Father draweth our foule ( which is in him) into the pure love of Chrift : where then it pntteth its Imagi- nation againe through Chrift 'forward into the holy Trinity, and is fed againe from the Ferbum Dommi [jht Word of the Lord]-, where then itisan Angelagaine, cleane feperated from the Kingdomeof the Devill, and of this world, in the Death of Chrift.

45. And for this caufe, God became Man, that he might in him- felfe new generate the foule of Man againe, and might redeeme ir froiTi the chaines of the fiercencfle of Anger : and not at all [ for the Beaftiall bodies fake) which muft melt againe into the foure Elements and come to nothing j of which nothing will remaine, but the fhadow " Hii or Mans in the figure of all " its works, and * matters, which'he hath wrought

woriis. at any time.

^ Otyfubflttnce, 44' But, in the New Man ( which wee attraft on to our foules in

things or bw thebofomof the virgin) wee fhall fpring and flourifh againe*, and

(incjfe, therein is no necelfity mr Death,for the Kingdome of this world paf-

feth away. Therefore he that hath not this Image in the new Birth,

fhall in the Reftoration of the Spirit of the Eternall Nature ) have the

Image of what his heart and Confidence hath been fet upon here,

put upon him : for every Kingdome Imageth [or figureth] its

Creatures according to the Ellences, which were growne here in

their will.

4$. And that you may rightly and properly underftand us : wee £ meane or ^ underftand here, no ftrange Chrift, who is not our Bro- ther : as himfelfe faid, at his refurreftion : Goe to my Brethren, and yeur Brerb/en, and te.U tbef», I g'C to my Goa and to your God. As in- deed the body ( which wee here cati v about us ) is not the Image of God, which God created j for the K ngdonie of this world put its Image upon us, when 4</d«Jconfented toyce'.d to it : and wee (if wee be regenerated, ) are not at home in this world, with our New Man ; as Chrift faid to his Difci^les-,1 have called you out of this -world, that youfiou/d bctvhere J ttir. : and Saint Paw/ faith, Ou*^ Convcrfation ( as to the New Man) U in Heaven. Thus wee underftand alfo that eur lmmamel[ who is 3 the moft holy of all, with his true Image of God (wherein alfo our true Image of God doth confift)is not of this worlds but as the Old Mortall Man (from the Kingdome of this world) hang- eth to usjfo our Mortall Man alfo hung to the Image of God in Chrift, which he drew from his Mother Mary, as the pure Element (^ draw- eth ] the Kingdome of this world [. to ic ] .

46. But

Cliap.^ 2 , Of the "i^ew Regeneration in ChrijL

46. But now wee mufl not think, that the holy Man, ( In Chrift,) dyed, for that dyerli not ; but the mortall £Min] from the King- dome of this world [ is that which dyeth ] 5 that [vras it wh chj cryed (on the Crofle ) My God, my God, ivhy haft thou for fa^ien mec : and wee fee very cieerly the great Might [ and power ] of the holy Man in Chrift, when the mortall ( which was taken from this worH) went in- to Death: how the holy Allmighty \_ Man '] wreftled with Death, in fo much that the Elements did Ihake with it , and the Sunne ( which is the Light of the Nature of this world) loft its fplendor, as if it were then to perifh ; and then the living Champion in Chrift> fought witfj the Anger, and ftood in the Hell of the Anger of God, and loofed the foule ( which he commended into his Fathers hands 3 quite oft" from the Anger of God, alio from the fource [or Torment 'J of Hell ■■, and that was it which D js/Wfaid y Thou wilt not leave rny foule in Hell, nor per mil thy My \_oiie~^to 7 perifh,

47. The Deity was in the humane foule, and here it brake the fword of the Cherubine ; fo that, as Adam had brought his (oule into the Prifon of Anger,and fo afterwards all foules from Adam are gene- rated fuch, and are all of them, as in one Roote, imprifoned in the Anger of Death, till Chrift •, fo the Noble Champion Chrift here de- ftroyed Death, in the humane foule j and brought the foule ( through Death into his ecernall New Humanity, and put it into an Eternall * Covenant.

481 And as Adam hid opened the Gate of the Anger, fo hath the Deity of Chrift opened the Gate of the Eternall Life, fo that all men can preffe in to God, in this opened Gate. For the third Principle is broken here> and Judgement palfed upon the Prince of Darknefle, which fo long held us prifoners in Death.

49. Burfince Man is fo flow of apprehenfion, it maybe wee fhall not fiifficiently be underftood ; and therefore wee will once more fee itdowne briefly and accurately, how thefe great Myfteries are j for wee know what Adverfary wee have {vi\. the Prince of this world ) he will not fleepejbut try what he can to fupprefle this Noble Graine of Miiftard-fcede.

50. Behold thou Noble Mi nde, thou who defireft the Kingdome of God^ to thee wee fpeake, ancl n-ot to the Antichrift, in BayelJ, who defireth nothing elfe but iht Rngdome of this svorld ', take notice of it, the time of fleepe is paft, the Bridegroom cometh, for the Bride faith, Come, be in earneft, gaze not at the hand that ufed this Pen, it is another Pen that hath written this, which neither thou nor I doe know j for the Minde (if it befaithfull ) apprehendeth the Deity: and doe notfo flight thy felfe •, if thou art borne in God, then thou art greater and more than all this world.

5 1. Obfervc it •, the Angel iaid to C^ay ; Tbm Jhalt coftuivs and

beare

109

y Kst^onfumf, or corrupt,

^ Contra^, £.- fpoufall^ or Mirriage,

2 10 Of the Vj^pRegensration in Chrift, Chap.2-i,i

bi.irc a SoKH?y aficijkaU call kis Hjxmt Jt'^Hi : heJhaU be great ^ and be cd' Icdafonne oj the mojl H 'J) : and God the Lordfj^U ^ve him the fbrene of his Father Divid^und be-all be aiding over the boufe of Jacob Etev' mi'y, and of his l{ingdome therejhail be no end.

52. You muft underftand, Mary was to conceive in the body, z/j^, in her own body j not in a ftrange aifunied [ body ] as the unenligh- tened ( who apprehend not theKingdomeofGod) might interprec our Writings to mcane. Befidcs, it is not the ground neither, which the Ancients and thofe heretofore, have fet downcj ( which yet wenc very high) as if Af jj'> from Eternity had been hidden mTernari^ fanito [the holy Ternary or Trinity ] , and that llice entered at that time onely into Anna^ as into a Cafe, L or houfe ] •, and were not of the feede of Joachim, and bloud of Anna. They fay, lliee was an Eter- nal! virgin cut of the Trinity, of whom Chrift was borne : becaufe he can € not out of the dedi and bloud of any Man : and as himfelfe wit- nefleth, that he was not of this world, but was come from Heaven: he faith, That he came forth from God, and muji returne againe to God : and CO T^codr.mis he fa.\(i, None goeth mie Heaven, but the Sen of^tan Tvh.ch is comcf o:n Heave", and who is in Heave?/.

$^. And there he fpakecleeriy of the Son of Man,of his humanity, and not of his Deity nieerly : for he faith plainly, The Sonne ofMofi : But God from Eternity was not the fonne of Man, and therefore no tonne of Man can proceed from the Trinity •, therefore wee muft look upon it aright.If Afarj had proceeded out of theTrinity,where fhould our poore captivated foules have been?If Chrift had brought a ftrange foule from Heaven,how fhould wee have been delivered ? Had it beca pofTible to redeem Man [ without it ] whar needed God to come in- to our forme, and be crucified ? If it could have been fo, then God fhould inftantly have feperated or freed Adam from Death, when he fell ; or doeft thou fuppofe that God is fo malicioufly zealous,as to be fo angry without a Caufe ?

54* fndeed, when his wrath M'as fprung up in Man, then he would -raanifeft his wonders, but that was not the purpofe of God when he created Adam j but it was cried which of them ftiould get the viftory, the Meeknefl'e or the fiercenefle in the Erernall Roote ; but the foule in Ad m was yet free : and there was nothing elfe that could perifh

* Selfe-wll/^ or but the * own will.

' frcC'VfUl. 55. And fo now the foule was the will, which was breathed into

^d:.m, by the Spirit of God out of the Ecernall will of the Father : and yet one of that p'acc where the Facher ( v \. God ) out of the Darkneffe, in his own re conceived wiil, enterech into h:mfelfe, and in himfelfe generateth the meeknelVe in his own re-conceived will,

5d. And fo the foule of Man is out of the fame Balance in the An- gle of the re-comprehended will, towards the light ; and alfo in the

fifft

Cbap.2 2. Of the Nevf Regeneyation in C^rift, 5 1 1

fitft will in it felfe,in its own Centre , where bthinde it the Darknefie is comprehended, and before it,is the end of the Eternal] Band : and in it felfe there would he nothing, but an anxious fource [ or proper- ty J j and if any thing eli'e were to be in it> then the fir ft will ( in the eternal! Band ) muft conceive another will ( in it felte} to goe out of the dark fource £ or property] into a joyfull habitation without a fource.

§7. If now the firft etcrnall will doe thus conceive another will, then it breaketh the fource of Darkneflej and dwelJeth ( in it felfe ) in the joyfuU habitation, and <he darKnelfe reroaineth darkneffe ftill, and a fource \ ox working property ] in it felfe, but toucheth not the rc-conceived will : for that dwelleth^ot in the Darknelfe, but in it felfe : thus wee underftand the foules own power [^ to be ] which God breathed into Adam^ out of the Gate the breaking through, in himfelfe, into the Light of the habication of joy.

$8. This foule ( being cloathed with the pure Elementary and Paradificall Body ) fevered its will, {^ which came] out of the Fathers will ( which tendeth onely to the conceiving of his •> vertue [oi pow- •> Or, Sonne, er J , from whence he is impregnated to beget his Heart ) [_ and feve- red it ] from the Fathers will, and entred into the luft of this world ■■, where now (backward in the breakingTor deftruftion] of this worldj there is no light ■, and forward there is no comprehenfibility of the Deity : and there was no Counfell [ or remedy ] except the pure will^ of the Father enter into it againe, and bring it into his own will a* gaine, into its firJt feate, that fo its will may be direfted againe into the Heart and Light of God.

$9. And now if it be to be helped againe, then the Heart of God with its Light. (" and not the Father ) mufk come into it •, for it ftand- - eth in the Father however : yet turned away from the Entrance, ( to theBirthof the Heart of God ^ backward into this world, where no Light is to be comprehended, either behinde or before it: for the fubftance of the body breaketh, and then the poore foule ftandeth im- prifoned in the dark Djngeon ; and here the Love of God ( towards the poore imprifoned ioulc ) is [ made ] knowne , Confider thy felfe here i O deare Minde.

60. Heere was no remedy now, neither in God, nor in any Crea- ture i onely the meere Deity of the Heart of God muft enter in rer- narlum San6lum [ into the holy Ternary '] j vi-k^. into the Barmbsrt\- igl(!it [^ the MercifuInelTe J which is from Eternity generated out of his Holinefle, wherein the Eternall wifdome ( which |_ coming ] out of the fpeaking of the Word, through the Holy Ghoft ) ftandeth as a virgin before the D:ity *. and is the Great Wonder, and a Spirit in the Barmbert\igl(eity [ the Mercifulnefle J , and the MercifuInelTe maketh the holy Ternary (the holy Earth/ the Eflences of the Father f i n the

attrafting.

31

*One Eternall Element.

Of the Nea> Regeneration in Chrifl. Ghap.22;

attraftmg to the Word ) vi\. tlie lK>!y ConftelUtions i as may be faid in a (imilicude.

61. And as wee perceive that in this world there is Fire, Air«,Wa- rer, and Earth, alfo the Sunne and the Starres, and therein confift all the things of this world : fo you may conceive by way of fimilitude, that the Father is the Fire of the whole [_ holy J Conftellacions, and alfo in the (^ • holy '] Element : and that the Sonne, (vl^^. his Heart ) istheSunne> which fctteth all the Conftellations in a light pleafanc habitation : and that the Holy Ghoft is the Aire of the Life, withouc which neither Sunne nor Conftellation would fubfift : and then that the concreted Spiritus Majoris Hmdi [or Spirit of the great World] is the chaft virgin before God,* which Spirit of the great World, in this world givcth to all Crearurcs, Minde, fcBfe, and underftanding ( through the influence of the Srarres ) •, and fo alfo [ doth the chaft virgin ] in the Heaven.

(52. 1 he Earthly Earth, is like the holy Ternary , wherein is the heavenly <* Aquafter ( f »v in the heavenly Earth , which I call the [ one Holy '] E^Iement ) which is pure. Thus God is a Spirit, and the pure Element is heavenly Earth j for it is fubftantiali : and the El!en- ces in the heavenly Earth, are Paradificall Buds for Fruits] : and the virgin of wifdome, is the great Spirit of the whole heavenly World ( in a fimilitude ) and that not onely openeth the great Wonders in the heavenly Eartli, but alfo in the whole Deep of the Deity.

(5?. For, the Deity is incomprehenfible, and invifible* yeC per- ceptible-, but the virgin isvifible like a pure Spirit •• and the Q one holy ] Element is her body, which is called Tcrnarms fanflus [ the holy Ternary '\ , the Holy Earth •, and into this holy Ternary, the in- vifible Deity is entred , that fhee may be an Eternall Efpoufall f or union ] : fo that ( in a fimilitude) the Deity is in the pure Element, and the Element is the Deity •, for God and Ternarius fatt&us is be- come one thing ; not in Spirit, but in fubfbnce, as body, and foule. And as the foule is above the body , fo alfo God is above the Holy Ternary,

64. And this now is the Heavenly virgiir , of which the Spirit of

God fpake, in rhe Wife men ^ of old : and Ternarius faK^fit! , is our

iTbelmaoe of ^^"^ ^^dy in the 8 Image which wee have loft : which now the Heart

God. ofGcd hath taken to him for a body -, and thisroblc body (as alfo

the virgin of God ) was put upon Mary •, not as a Garment, but very

powerfully in her Efl'ences;and yet incomprehenfibly as to the Eflfen-

ces of this world, of flefh and bloud in thebody of 4fd/7, but com-

prehenlible as to the foule oiMary j for the foule did pafle into the

J, -^ holy Ternary : and yer !bte could not fo be fevered from the ^ fierce

' f^rri/"^^ wrath, but that was to '^ in th^ breaking of the earthly Body from

tmujf, tijg heavenly, in the Death of Chrift.

6$. Thus

•'Or, fyattr- Spirit.

I Tind&blCy or palpable.

* formerly.

Chapia il Of the New RegemrAthn in CfJrifi. p^

6$. Thus the Word in the holy Ternary let it felfe into the Earth- lineffe, and received to i t a true foule out of the Effences of the fouJe of Mary ( like all other Men ) in the Time ( v/\. in the end of three Moneths ) ', not out of the holy Ternary j but our foule : yet not our body, wherein the Kingdome of this world, and finne, did ftick.

66. 'Tis true indeed he took our body on him, but not mingled mth the holy Ternary : for Death ftuck in our body, and the Terna- rmJanCius was ' his Death, and Viftory : and in the holy Ternary i Or hi death was his Deity : and that Man is come from Heaven, and hath put on fhe * death of the Earthly [ Man ] , and brought to pafle the Redemption, ( be- the death of tween the Earthly and the Heavenly, ) whereby the foule was ^ feve- g^r body red from the Anger and Wrath. k q r^' .

57. You muft not fay thatwholeChrjit with body and foule came " from Heaven ? He brought no foule out of the holy Ternary: the Hea- venly virgin was the foule in the holy Ternary ; and that he brought with him for a Bride to our foule, as this whole Booke doth treate of it. For what would it help mee, if he had brought a ftrange foule with him ? Nothing at all But that hp hath brought my foule into the holy Ternary, I rcjoyce at that : and thus 1 can fay, that Chrifts foule is my Brother, and his body is the food of my foule j as be faith in the fixt Chapter oifohn j <:^y ficjh u meate indeed, and my blond ir drmf[ indeed.

68. Come hither yee contentious 'Shepheards of Babell, open ipaflours your eyes, and confider what his Teftaments, of the Baptifme, and his prulls Prer- Laft Supper, are : I fhall (hew you well enough, if you be but wor- W^yj * oy thy •, how ever, wee write for the children of the Lilly : therefore let Miniflers everyone fee where he harboureth •, it is in earneft. Wee flight not '

the underftanding of the Ancients- It may be it was purely generated in the beginning, but wee finde, how Antichrift hath fet up himfelfc upon it, and made Gods of the Creature.

6p. Yet Men cannot fay, that Mary was borne out of a barren womb, although the body of Anna was unfruitfull, which was from - the Counfell of God : ( in that they were honeft [ vertuous '] people '■ fearing God ) that their Tinfture might not be defiled, becaufe they were to generate that which the Lord would highly bleffe. God knew \ .

how to open it in due time, and that in old age, when the wanton lufl: ( of this world from the Elements ) was extinguifhed, as in Sarah ^- brabams wife. ' . "*

70. For if the foule ftandeth in the feare of God j then the Tin- i

fture alfo ( in which the foule fpringeth up ) is purer ^ although that '^

be not free from the Originall L^'r inherited] finne. Thm Moj-y is ♦

indeed truly generated of joachiw :^ and Chrih hath his naturall foule - • ■

from the Tinfture of Miry^ yet but halfe : for the Lmlfus of God was the Man [ or Mafculine fecde 2 , and thercia vas the chaft virgin of

S f God

2 1 4, > Of the Ne» R igeaer^thft i» C^^fft* Cbap, 22,

God ia the holy T^rn^ry, ancj in tYye holy Ternai;y, ^Jic Trinity, the whole fulneffe of the Deity : and the Holy Qhoft \^i& thj^ Work- Mafter.

71. Here wee cleerly finde what Chriftfaid to his Father coiicern-i ing us y[^n)Bjb6ldthe Men wcrethmyandtbou hafi givi/n tbim to me ; and I Tvi'l { hat tbty be tvii h mce where I am^ that they may fee my GUry. . When the Word ( or Heart of God ) >^ent into the holy Ternary, there ic was the Sonne oi the Father, aod alCo his fetvant, as Efayt^h faith, and as it is in the Vfalmes ; for he had \_ united or j efpoufed 2 In or 'vit»> himfclfe •" to the Element, and had the forme of a fervant •, but the " Word which went into the [ pure '\ Element, was his Sonne : and

thus he took our foule upon him , not onely as a Brother j for the Ltmbui of God ( in the heavenly Tindure ) was the Man , and that was our Lord ; for the whole world ftandeth in the Might thereof: and that Might fliall fweepe the threfhing floare of this world. And thus wee are his fervants, and alfo his Brethren in refpeft of his Mo- ther i but in refpcft of his Father wee are his fervants j and before the Fall wee were the Fathers , alfo till his humanity [ or becoming Man, 3 though in the Word of the Promife [ ic was J , in whi^h, thq faithful! entred into God.

72. Thus he is a King over the houfe o^'Davld Eternally, and his Kingdome hath no end, and he hath the Throne of his father David : for this world is become his! he is entred into this world, and hath taken pofleflion of ic : he ftandeth in the holy Ternary,and in theTri- " Or, F<w«^ nity, and alfo in this world j he hath the " Carting fhovell in his l;ian4, as ^ohii the B apt. a faith, the Judgement is his, 4t which the Devils doe tremble. He hath the Throne of 'D^'Wirf from the Couofell of God : for Oavidy/ih a Type of him, and had the Promife, and God fet him upon the Throne, iri the Promife: for the Scepter of his Kingdome was the Scepter of the faithful!, who looked upon God who was the King j and fo alfo indeed the outward Kingdome was his. Thus ajfo Chrift v'as a King.ia the holy> Ternary , and this world a^ was his. owjae. /

Of the deare Name ImmzTMth

7gi And thus wee can truly fay Im/vanutl^ Gad n^kb usy God ha us..

In the Language of Nature it foundeth right •, hut our Tongue [^ wef

* ^^^^ OHtVfiard j^yg -j ^^^^ ^^^ ^^j ] ^ j^^j^ 1^^. fj^n^^T,^^ ir, and » cannoc^pame it ac-

Totigue. cannot cordmg to our underftanding. For Iniy is cbe Heart of God in tlie'

ex^rqle the je- holy Ternary, for it is conceived [ or comprehended,3 as thou mayft

erei: of tbu underftanu it in the conception [or comprehending, or exprefling]

Naffif. of the Word : Mt, is h .0 entring into the Huiranicy in the foule : for

that word ( or fyll^ble ) prelieth out from the Heart : and wee under-

ftand that he conceived [ or comprehended ] che Heart (wi^.che yer-

tue

Cbap.aiii Of the New Rege/itiation in Chrifi, ^ j 5

tue of the Father ) in the foule, and goeth with the word [ or fylli- blc]] »«> aloft, which fignifisth his afcenfion into Heaveii, asrbhis foule. Ely is the name of the great Angel,which with the foule trinm- pheth above the Heaven i not onely in the Heaven, but in the Tri- nitic.

74. For th^ word Himmcly [Heaven ] hath another meaning in thd Language of Nature. The fyllable Him, goeth ont from the Heart ( vi\. out of the vertue of the Father ) or out of the Eflfences of the foule. and pucteth forth upwards into the holy Ternary : and then it comprefleth it with both rhe Lips, and bringeth the Angels name downwards ( 7>7<^. the fyllable /Wf/) which fignifiech the Humility of the Angels ■■, that they doe not exalt their heart in pride, flying int<J the Trinity t, bat as Ifaiah fayth, that thty cover their faces in humls-t^ ( before the holy God ) rviihtbeir t^rngt, and continually cry, Holj^

boly, holy « tht Lord f efHofis. rzebaoth.

75. So now yoti underftand that this Angel is greater than any - Angel in Heaven , for he hath a heavenly humane body, and hath a

humane foule, artd hath the etemaJl heavenly Bride, the virgin of wif- dome, and hath the holy Trinity ; and wee can truly fay L he is ] a Perfon in the holy Trinity in Heaven, and a true Man in Heaven, and in this World, an eternall King, a Lord of Heaven and earth.

75. His name ]f/*r, fheweth it more properly in the Language of Nature •• fc»' the fy}lablejf,is his humbling [in-coming^ out of his Fa- ther, into the Homanity 3 and the fyllable /«, is the bringing in of the foule above the Heaven, into the Trinity : as the fyllable /a^j in- deed prefi'^th ildft through all.

77. Much more is underftood in the Name Chrifiuf , which com- prehendeth nbt his incarnation,but goeth (as a Man [that is] borne,]] through Death i for the fyllable C^^'j, prelfcth through the Death: and the fyllable (us, fignificth his ftrong might, in that he thus goeth forth from Death and prefleth through:and it is very properly under- ftood in the word, how he fevered the Kingdome of this world, arid the Angelica^l Man afunder, and continneth in God, ( in the Angeli- call Mart, ) for the fyllable tus is pure without Death.

78. Though indeed here wee fliall be as one that is dumb to the world, yet wee have written it for our felves, for wee underftand it very well : and it is plaine enough to the Tree of the Lilly. But that the Perfon of Chrift,with his Deeds and Eflcnce, might be rightly de- monftrated to the Reader, that he mightf apprehend it aright, I there- fore dircd him to the Temptation of Chrift in the Wildernefie after his Baptifme : whereat thou fhouldft ope» thine eyes, and not fpeake like the Spirit in Ba^el/, which f^yth, wee know not what his Temp- tation was : and lay the fault upon the Devill, that he was fo impu- dent to prefumc to tempt Chrift, faying moreover, wee ought not to

S f 2 divc

ji6 Ofthi Nirp Kegineration in {Irifi, Gbap.2i.'

dive into ic (^'nor be fo inquificive about it 3 wee will let that alone till wee come thither, [, into the other life 3 and then wee fliall fee what it is. Befidcs, they forbid him that hath eyes to fee, none muft fearch into it, [ if they doe J they are called Enthujtafis^znd are cryed out upon for 7{tvellifis Q fuch as broach new opinions and pretend new Lights] and for H«f;if/^x.

79. O yee bli nde Wolves of Babell,y/hit have we to doe wirh you ? ^ Tlje Sibooks wee are not generated from your 1 Kingdome : why will you rend and

nKd mivcr- teare our deare Immanud out of our hearts and eyes , and fo would fu'n:. make us blinde ? Is it a t finne, for us to enquire after God ( our falva-

tion, ) and after our true Native Countrey ? Sure it is much more »0r, hcrefie, 'iinne, rohearkenafteryour partaking and blafphemy, whereby you

make our womeri and children fcoffcrs , fo that they leame nothing

but fcornfull and reproachfull fpeeches, and fo perfccute and vex one Oa the con- another therewith in ^Eabell, Can the Kingdome of Chrift be found unt'tous in fuch things ? or rather do you not build the fcornfull & reproach-

Tvr angling. full Church of Babell ? where is your Apoftolicall heart, [ confifting 3

in Love ? Is your fcorne and derifion of others, Chrifts Mecknefle?

Who faid, Lovi: one another 3 be yee follevcn ofmee^ and fo njhalibe * Or, wrath k^wne that yee are mv DifapUs ? To you it is faid j the * Anger bum- ' ^[Ged. eth in Sa^fZ/jwhen the flame thereof rifeth up,then will the Elements

fliake and trerrible, and Rabell fhall be burnt in the fire.

80. The Temptation of Chrift rightly fheweth us his Perfon: therefore open thy eyes,and let not Ba^c// trouble theejt is the price of thy body and foulc ; for that [ Temptation 3 in the hard Combat of Adam in the Garden of Eden, which w^c/^w could not holdout in, here the worthy Champion went through with it, and hath obtained viftoi y, in his humanity in Heaven, and over this world.

8 1* As wee have demonftrated the true Chrift, who is God and Man in one undivided Perfon, fo wee muft now Ihew what kinde of Man he is, according to the Kingdome of this world j for the great Wonders cannot fufficiently bedefaibed,they are ftill greater : there ft need of an Angelicall Tongue as well as of an Earthly, and becaufe wee have but an Earthly, therefore wee will write from an Angeli- call Minde, and fpcake the great wonders of God with the Earthly Tongue.

8 2. Let us look upon his Baptifme , and then upon his Temptati- on, inftantly after his Baptifme, and fo wee fhall finde our New Rege- neration, as alfo in what Kingdome wee lye imprifoned : and wee ve- ry highly rejoyce ( in this knowledge ) that God is become Man : and il now wee would apprehend it,wee muft firft fet downe the Baptifme of Chrift, and then the Teonptation in its right Order.

Of

Chap. 2 1 « Of the Neve R egen eration in C^rifl, 317

Of the Baptifme of C^ri(l ufon Earthy in Jordan,

85. It is knowne to as, that ( in Adams Fall ) wee are fallen into the Anger of God, when as the Spirit, or foule oiAdam turned from theHeartcf God into the Spirit of this world, where inftantly the boly heavenly Image was extinguifhed, and the Anger in the Dark- neffe held the poore foule captive, and where the Devil] inftantly gat his entrance and habitation in the An^er of the humane foule : and if theTreader upon the Serpent, had not entered inftantly into the mark of feperation, in the Centre of the Light of Life,then the wrath would have devoured us, and wee fliould have continued Eternally to be Companions of che Devils j but when the Trcader upon the Ser- pent thus " entred into the middle ( though not fo prefently into the ^ As a Media' Humanity, but into the Centre of the Light of Life ) then the poore tour or Ar- imprifoned foules which turned themfelves to God againe, were ( in bitratour* the Centre ) bound or knit to the Deity againe, till the Champion C or Saviour J came into the Humanity, where C in his conception and humanity ) he received the whole Man againe, and this wee fee cleer- ly in his Baptifmejfor there was that one Perfon which was both God and Man, he had the Heavenly and alfo the Earthly Body.

84. But now Bapcifme was not inftiruted in relpeft of the Eirthiy corruptible [_ Man J which belongeth to the Earth, nor fo'- the Hea- venly \ Mans 3 fake, which was pure and fpotlefle wichou-- '. lat *, but for the poore foules fake Seeing the heavenly Man in Ciniit our na- turall foule (in the body of the virgin Mj-y ) to his heavenly Man, and that alfo the earthly Man hung to the foule ', ther-^fore 'r<<t holy Trinity ( by che hand of Man ) tooke the water of the E-enailLife in the pure Element, and dipt the foule therein ; as I may (o ipeake.

85. See thou beloved foale, thou wert gone out from God i bnt

his Love caught hold of thee againe, and * faftned thee (with the pro- * tyedor l^tif, - OQife) tohisThreed ; and then came die fulfilling of the Promife, and put another new body on to thee : but thon canft not have ano- ther foule •, for thy foule was out of the Eternity however. Therefore now as the Holy Ghoft Overftudowed and filltti £ or impregnated j M^yjfy fo the W^cer oat of the heavenly Matrix ( which hath its be- ginning ouc of che Trinity) in tht Bapcifme of Chrift (and in all bap- tized Chrift'ans ) overfhido-vei and '' filled the foule of Chrift in the y Or, Iraprcgi B^pdfme ia J "■■Im, and alfo ihe fouler of all Chriftians ; and fo re- n.^ted. newei tiie Earthly Water ( of the Out birth ) ia the I'oule, and wafh- ed it cleane, that it is » in it felfe, a pure Angel ■■, which of it fclfe may * Jn trueKfi- eace of the heavenly fruit : and that is the caufe of che Bipcifme. fiinatm^ >

0 Man

5 1 8 9/ ^^^ ^^^ Regeneration in Chrifi. Chap.2 2«

O Man confider thy felfe,

8^. Now when the poore foulewas thus bathed in the water of

* In Ttrnarh Eternall life (out of the pure Element)which is * in the Holy Terna-

' San^o. ry, that ic not onely enjoyed the fame outwardly, but was alfo filled

[ or impregnated ] therewith, as the Holy Ghoft impregnated Hary

'' In true RC' in the Holy Ternary j then it ftood f inclined ] •> forward, vi-^, right

fignat.an. forward towards God, and into God , as a new halfe generated and

*lnfcifc. wafhed Creature, and ' behinde it was the anger of the Darkneffe in

the Kingdonr.e of this world ftUl faft bound to ic, fo that it could not

be wholly freed from it, except it entred into Death,and quite breakc

oft the Kingdomeof this world.

Of the Temptation tf Chrifl,

87. Therefore muft Chrift now (after the Baptifme) be tempted : and he was fet againft the Kingdome of the fierce wrath : to fee whc* ther this [ ftcond ] Ad.m thus new prepared, could ftand in the new and old Man, with the halfe new borne and walhcd foule, and fet his Imagination upon God, and cate of the Word of the Lord. And there it was tiyed whether the foule would prtfle in co God^or into the Spi- xit of this world againe.

88. And here you may cleerly know , that the Spirit of God brought this Ghrift into the WildernelTe to be Tempted *, in that the Devill was permitted, in the Kingdome of Gods Anger to fee upon him, and to tempt this fecond dciam,is he had tempted the tirft Hdam in the Garden of Edin.

89. And there now was no earthly meate or drink : and the foule in Chrift underftood now very well what Inne [or honfe ] it was in, that it was in God j and that it could of Stones make Bread, feeing there was none there : but it muft eate no Earthly bread, but hea- venly [ Bread J out of the Holy Ternary, in its heavenly Body : aitd the earthly Body muft be hungry, that the foule might be rightly tempted. For the earthly Body was an hungred, as the Text in the

.Gofpel faith very right.

90. Now the heavenly f" Body ] muft overcome the Earthly, that the earthly may be as it were dead and impotent, and that the hea- venly may ^ keep the€)eminicn. And now as Adam ftood in the • An- gle ( between love and wrath ) wiien he was tempted •, there ftood both Kingdoires againft him, and pulled at4iim : and as God the Fa- ther ( dired forward, in his reconciled will ) is the Kingdome of Hea- ven, and the cleere Deity •, and backward ( in the Eternall rooce of

eflJiAvenaud ^^^^^^ ) ^^^^^ '^ '^'S wrath and anger, and yet ^ both of them are in the Kmdome'% ^^^ Eternall Father : and as in the Eternall N-turc of the Wrath, the aftj^tf light Of the Kingdome of Heaven is noc knownc j and alfo in the E-

■^ ^ ternall

* Or, be prcdo minmt. e Pmne of the

" Bdlancc. ^The I^wgdom

Cliap,? 2 . Of the T^ew Regeneration in Chrifi,

ternall Lightjthe Kir.gdorre of fierceneffeanJ cf wrath is noc known, becaufe tach Kingdorre is in ic felfe, fo is the foule of Man alfo ; It hath Kingdomes in it, in which it S tradeth, in that it ftandeth. If it trade in the Ktrgdorre of Heaven, then the Kingdome of Hell is dead in it y not that it is ceafed, but the Kingdome of Heaven is ^ Predomi- nant, and the Krngdome of fiercenelTe, is changed into joy, fo alfo, if it wade in the Kingdome of Wrath, then that is '^ predomiliant , and the Kingdoipeof Heaven is as it were dead ; alchough indeed ( in it felfe it doth not vanifh ) yet the foule is not in it.

91. Thus alfo the Temptation was, to try, which Kingdome in the foule might overcome, and therefore the food and drinke was wirh- drawnc from the earthly Body, and the Kingdome of Heaven was pre- dominant in him, ( in the holy Ternary, and in his Deity) and the Kfngdoine of Wrath and the Kingdome of the Devil! was againft him. And there the new-\^allled and halfe regenerated foule ftood in the n,idft.. and was pulled at by both Kingdomes, as Adam, in Paradife.

512. The Deity in Chrift in the holy Ternary ,fa-d,Eate of the Word* of the Lord, and goe forth from the outward Man, reft in the King- dome of Heaven, and live in the new Man , and then the old Man is dead, for the new M^ns fake : on the contrary, the Devill faid to the foule. Thy earthly Body doth hunger ( becaofe there is no Bread for it ) therefore make Bread of ftqnes, that thou may eft live : and the ftrong foule in Chrift as a Champioa ftood and faid ; Mm Lvetb nat bj Bread aloite^but hy Lv:ry rvordtkat prscccdithout of ihc m'uthoj Gody And he rejefted the earthly Bread and life, and put his Imagination into the Word of God,and did eate of the Word of the Lord,and then the foule in the Kingdome of Heaven was predominant, and the earthly Body was as it were dead for the Kingdome of Heavens fake ? whereas yet it was not dead, but it became the fervant of the heaven- ly Body, and loft its potent 'Dominion.

95. And now when the Kingdome of Hell had this mighty blow, ■ and was thus overcome , then the Devill loft his right in the foule : yet he faid in himfelfe •, thou haft a ^ right in the earthly Body, and Ibmewhat was permitted to him j and then he took the tody,with the foule, and fet them upon the Pinnacle of the Temple, and faid i Caft thy felfe downe ( for thou art powerfull and canft doe all things) and then the People 1 ha! I fee that thou art God, and haft overcome i this is the right fluttering Spirit, wlierewith the Devill would faine alwayesfiie above the Thrones over the Deity, and yetgoeth but in himfelfe, into the Hellifh fire, and apprehend-: h not the Deity.

94. And 'here aifo was Adna tempted, [to try 3 whether he '' would ftedfaftly put his Imagination into the Heart cf God, and then heihould have continued in Paradife : but when he turned away h'S Miode from the Heart of God into the Spirit of this world, and would

flie

1^9

iKclincdf oy yuldithh fdfc to, or eonver* fethivuh, ^ Text. Rej.

' rRjgimem, $r Government.

^ Or, ^urtfdi- Siion o-vcr the Earthly Body.

Or, hcrek''

320 of the Vjp^ Regeneration in Chrifl. Cbap.2 2*

flie out beyond the humility, and would be like God i then he went forth beyond the Thron« of God, in the Spirit of the ficrceneffeof the Anger.Therefore here the foule of Chrift muft be accuratly temp- ted, j^ to try 3 whether it -would ( feeing it had retained the heavenly Bread ) , flie out alfo in Pride in the might of the fire j or whether it

r OtyfUbmk would in humility look onely upon the Heart of God, and •" give u: to it, felfe up to thtt, that it might be carried onely in the will of God, ancf

become an Angel in humility, and not relie onely upon it felfe, to flie in its own might [ or power ] .

" ^lleadgetb 95« And here the Devils Mafter- piece is feene, in that he " ufeth

Scripture, the Scripture, and faith •, The Angels will beare thee up ', whereas here the matter was not about the body, but about the foule j which he would bring into Pride, that it might tcare it felfe oft from the love of God, and relie upon the Angels bearing it up ■■, and that it fhould break it felfe oft'againe from the new body ( which can flie well €- nough with that ) and leap down in the old Body, and relie upon the Ange's, and fo fhould flie out from God into the Spirit of this world againe.

96. But here his valour is feene : though he (tood (with his earth- ly Body ) upon the pinnacle of the Temple , yet he committed his Earthly Body to God,3nd truftedin him,and that he was every where in God : and faid to the Devil! j Jt is writien^ thmjhalt not tempt the Lord thy God. Here the Devils Pride ( in the Kingdome of wrath ) was rightly overcome : and the humility, the rtrength, and the might remained to be our Chrifts : and the foule of Clirsft is entered into the holy Ternary, as into the humble Love, and efpoufed it felfe with the humble chaft virgin of the Divine Wifdome.

97. Now when theDevillhad loft twice, then he came at laft, with his laft powerfull Temptation (as he did alfo to Ad.m) bs would give him the whole worlds if he would fall a'owne and worjhip him. The bufinefle with ^dk«» alfo was abour this world , he v ould draw this world to him, and fo be like God with it,that as God had drawne this world to him, to manifeft his grear Wonders therewith , fo the foule in Adam thought [ with it felfe 'j thou art the fimilitude of God, thou wilt doe fo too, and fo thou (haltbe like God : but thereby he went forth from God, into the Spirit rf this world. Now therefore the fe- cond Adaffi muft hold out the ftanding of the firft Adam j whereby it was tempted [or tried] whether the foule would continue In the new

®0r C^Jcrcy, holy heavenly Man, and live in theB.i.mhertygl(iit [^the°Merciful- ' ' ncffe J of God, or in the Spirit of r! ii world.

98. And thus ftocd the foule as a "iliant Champion, and faid to Satan ] Get thee hence Satan, thoa ibouldft worfhip the Lord thy God, z"A ferve him onely •, I hivc rio more to doe with thee : there the Devil!, Hell, and the Kingdome of this world was commanded to

be

Chap.a 2. Of the New Regeneration in Chrip,

t>e gone, and the valiant Champion hath gotten the viftory •, and the Devill faine to get him gone : and the earthly [part 3 was overcome. And here now the Noble Champion ftandeth upon the Moon,and re- ceiveth all might, in Heaven, Hell,fe on Earth, into his power,and ru- icth ( with his foule, in the holy Ternary, in this outward body ) over Death and life : and here this world is become Chrifts owne, for he had overcome it, he could live in God, and needed not the earthly food nor drink.

99. And the Reader muft know,that the Combat(with the Temp- tation ) was held in body and foule ', and that this Temptation con- cerncth us alfo ■■, he hath overcome for us : if wee put our whole truft in him, then wee have viftory in him» over (innes. Death, Hell, and the Devill,aRd alfo over this world : for he held the laft viftory in his Death, when he brake the fword of the Cherubinc, and deftroyed the Hell of the Devill, and hath led captivity captive : that thereby thou mightft live by the Death of Chrift.

100. And wee fee that all is true, as is above-mentioned jfor when he had overcome in the Temptation, and had ftood forty dayes, then he had wholly ov<rrcome till the laft vidory in Death : for fo long A- dam was in the Temptation , in die Garden of Eden : and 1? there he began his Prieftly Kingdome (as a King over Heaven and this world ) with fignes and wonders : and in his firft Miracle, turned water into good wine, he alfo healed the fitk, made the Winde to fee , the lame to goe, and cleanfed the Lepers : alfo he raifed the dead : and fhewed himfelfe to be the tree King over the 1 quick and dead j and fate up- on Tiivids Throne of Promife^ and was the true Prieft in the Order of MeUhifcdecb. All vi^iatfoever A iron was ( in the Fathers might ) in a Type, that this high Prieft was in vertue [ and power ] with deeds and wonders : which wee will clecrly defcribe in the other Book following this, if wee live,and God Oiall give us leave to doe it.

5»i

P V\z.after the Temptation.

^ Over the S- v'mg and the dead.

Chap. XXIII.

of the hpghly frecious Teftaments of Chrift ^ viz,

Baftifme and hts laft Supper, which he heU in

the Evening of Mandy Thurfday with his

lyifcrples 5 Mch be left U6 for his

Laft[fViil^ as aFaremtifor

a Remembrance^^

Tt

The

3 2 « Of the highly frecicus Tefiamems (ifChri^,C\i,ii . ' The mofl Noble Gate ef Chrlfltanftie*

x» TT is apparent how they have hitherto in Bibell danced [or con- I tended ] about the Cup of Jefus Chnft, and about his holy Te- ftamcnts, for which they have cauled many warres and bloud- fheddings, but what kinde of knowledge concerning thofel^Tefta- . . iiients 3 they in Batfdl have, appeareth by their works of Love,among one another ; which their Councels ha/e brought to paflie> where Men have ftopt rhe mouch of the Holy Ghoft, and have made a worldly * 7{u't or G)- * Dominion out of the Pricfthood of Chrift. vernmcnc. z. O you high Priefts and " Scr bes* what anfwcr will you make to

^ Or, the har- C'lnfl:, when you (hall be found thus [ at his comming ] ? Or doe you ned in the ftippofe you ftand in the dark ? Ni, you ftand in the prefcnce of the Scripture. cleere countenance of Jefus Chrift, who is ]udge of the quick and dead, doe but open your eyes , and rightly feed the flock of Jefus Chrift,he coTiech and demandeth them of you. You are not all Shep* heards or Paftours,b?t intruded civetous Wolves •, you relieon your Schoole- Art [or Univerfity Learning and Schollerfhip ] : Ochata' vayleth nothing in the prefence of God : the Holy Ghoft fpeakcth not from that, he will not be bound up j if you will be Paftours, then you muft hold out in the Tcmpution : and put on the Garment of the Lamb in your heart, you muft not take the wool! of the flieepc oneiy from them : but you muft give them the food of the Holy Ghoft in *9lote tblt. true L9ve, and be praftifers of it your felves ; - But how will you give it, if you be in the Wildernelfc ftill, and have chofen the Kmgdome of this world to your felves in the Laft Temptation. What (hall be faid of you ? Is not the Anger broke out and burning ? carry fuell to * Humility '^ • f®'" ^''^'^ is on fire, the •* water is dried ap : or what have 1 to doc and Love. ^'^^ thee, that I muft write thus.

§. Wee have (hewed in few words the Incarnation and Birth of Je- fus Chrift ch- Sonne of God, and yet wee are (o very earth'y.and can- not apprehend it : but are continually asking where is Chrifi with his body ? where lliall wee feek for him ? and therefore our foule iongeth to write of his Orttni- prefcnce, and that notwithftanding all the raging and fury of the Devill, and of Antichrift.

4. Wee having cleerly delcribed, how God, out of his love and

mercifulneffe, of Grace, hath turned his beloved heart to us againe,

and how he hath opened the Gate to the Kingdome of Heaven for our

foules •, therefore now wee are further to confider of the Body of

Chrift i for reafonjfaith continually : the body of Chrift is gone up in-

^GovernmcKty to Heaven, he is farre from us,wee muft ereft a • K'ng,1onae, that wee

7) ifclpline^ or may ferve him in his abfence, as ]eroboim did with the Calves i and fo

forme ofReli- that Kingdome is rightly called Babelt.

5W«. s« Doeft thou boaft thy felfe to be a Chriftian,why doeft thoa not

the»i

Cb. » 3.0/ the higb/y precious TeHaments of Chrifi. 32 5

then bclceve his Word ? when he faid j He tvould be rvuh us to the end of iheworU.indfUdmoreowetf He would give us hu body for meate^ and bis blond for drmlfe : Alfo his body is meate indetdy and his bloud is , drutli indeed : What doe you underftand by this, an abfent [ Chrift J O thou poore fick Adam : Wherefore art thou gone againe out of Pa- radifc ? Hath not Chrift brought thee in againe, wherefore then didft thou not flay there ? Doeft thou not fee, that the Apofties of Chrift and their Succeffours ( who dwelt in the Paradife of Chrift with their foules ) and did great Wonders ? Wherefore art thou ai^aine entered into the Spirit of this World ?Doeft thou fuppofe that thou fhalt finde the Paradife with thy Reafon in thy Art ? Dotft thou not think it hath another Principle ', and that thou fhalt not finde it , except thou beeft borne anew ?

6. Thou fayeft, Chrift is afcended into Heaven, how then can he be in this world ? and when thou reacheft fartheft, thou thinkeft that he is prefent onely with his holy Spirit, here in his Teftaments, and

that the Teftaments are onely ^ fignes of his Merits. What faycft thou f Sjmbolcs of then of thy New Man ? When indeed the foule is fed with tlie Holy hu fatisfaiii- Ghoft j What \ food 3 hath thy new Man then ? 5 lor each life feed- on. eth upon its Mother. s The nc-^Man

7. Now if the Souleeareth of the cleere Deity, what f food 3 hath fcedeth upm the body then ? For thou knowcft that the foule and the body are not the pure Ek' one and the fame thing : it is indeed a ^very] ''body : but the foule is ment, and the a Spirit,ind muft have (jpirituali food, and rhe body muft have bodily outward Men food. Or wilt thou give the new Man earthly food? If thou meaneft eatcth of the fo, thou art yet farre from the Kingdome of God. The heavenly body fp^rg eU-

of Chrift did eate no earthly food, but the outward body onely did rncnts. eate that ? Is not Chrifts body now in the 'holy Ternary, and cateth h Qo^nQ^And Paradificall food ? Wherefore then fhall not our new Man doc fo ? ^'„^y differ ^ as did he not eate heavenly food forty dayes in the Wilderneffe, and al- y^^y andfpi- wayes afterwards ? and did be not tell his Difciples xtjacobi Well *, ,;>; Ihivt meate to eate thatyce Jptew not of : and further •, It is my meate i j]^ A^^g f^gi^ to doe the will of my F 'ther which is in Heaven ? Is the will of God his fub^antialitj food, why then is it not ours, if we live in him ? Hath not the Deity of yj^^ ^^^ Ante- Chrift put on the K'ngdome of Heaven for a Body ? is not the pare /j^^ world Element ( wherein the Deity dwelleth ) his body ? ^^^ ^^, ^^^*y^

8. But reafon faith, the Body of Chrift is but in one p1ace,how can he then be every where ? He is indeed a Creaturejand a Creature can- not be in all places at once. Hearken beloved Reafon,when the Word became Man in the body of Mcoy^ was he not at that time alfo aloft above the Starres ? When he was at Hi'K.^rethy was he not then alio at yerufalcm, and every where in all the Thrones {_oi Heaven] ? Or doeft thou fuppofe, when God became Man, that he was ftiut up and confi-

^ned within the Humanity, and was not every where ? Doeft thou fup-

T r 2 pofe,

^ Of i Some.

324 Of the highly precious Tei^&ments ofChrifl,Ch,l^,

pofe, that the Deity ( in Chrifts becoming Man ) divided it felfe ? O no ; he nc^er went fi om his place, that cannot fee

9. And now he is become Man, cherefore.his huinanity is every where, whcrefoever his Deity was ; for thou canft not fay, that there is any place in Heaven or in this world,where God is notjnow where- focver the Father is, there alfo is his heart in hiin,and there alfo is the HolyGhoft. NowhisHeart is become Man, and in the Humanity of Chrift j and therefore if you will think, that the body of Chrift is far of in Heaven, yet you muft alfo fay, that the Heart of God is in him ; and now (when you fay that God the Father is here prefcnt)w!l! you fay, that the heart in him is not here prefent with him ? Or yvilt rfiou divide the Heart of God, and wilt oncly make it, that there is but a fpark of it in the body of Chrift, and that the reft of it is every where all over ? What doe you doe ? Defift,and I will truly and exadly (hew you the true Ground-

10. Behold God the Father is every where , and his * Heart and Light is every where in the Father i for it is alwayes from Eternity begotten every where of the Fathcr,and his birth hath neither begin- ning nor end, he is even at this very day continually generated of the Father •, and then alfo when he was in the body of ifa»7,yct he ftood then in the Fathers Birth, and was continually begotten of the F/i- ther, and the Holy Ghoft proceeded continually from Eternity, from the Father through his 'Heart : for the whole '"Generation of tne Deity is no otherwifip, neither can it be otherwife.

11. Now the Father is greater than all, and the Sonne in kim is greater than all, and his " Mercifolnefle is alfo greater than all : and the [_ one pure ] Element confifteth in his " Mercifulneflc, and is as great as God : oneIy> it is generated of God, and is fubftanriall, and it is under \_ or inferiour to] God, and fo therein is the Ternwrius fjti' £ius^ with the wifdome of God in the Wonders j for ail Wonders art naanifefted therein, and that is the heavenly body of Chiift, with our (here aflumed)roule in it,and the whole fulnefle of the Deity is in the Centre therein ; and thus the foule is environed with the Deity, and cateth of God, for it is Spirit i thus ray beloved foule,if thou art rege- nerated in Chrift, then thou putteft on the body of Chrift, [ which is J out of the holy Element,and that giveth thy new body food & drink : and the Spirit of this world in the 4 Elements giveth our old Earthly [Body, Earthly meate and drink that is Earthly and Elementary ] .

12; Thus underftand and kwow this precious depth j as Chrift made a Covenant with us, in the Garden ot£i«?, that he ( as above-men- tioned ) would thus become Ma>s fo alfo afcer.he had laid off that which was Earthly,.he made a Covenant with us, and hath appointed his body for food, and his bloud for drink : and the Water of the E- t«riia^l Life ( in tie Originality of the Deity ) for si holy Baptifme,

and.

^Sannt or H'ord. w Geniture »r

» Barmhertz- igkcit. M6rcy.

Ch. 2 ^ . 0/ the highly precious Teliamefi ts of C'hrifl. 325

and comnunded, that wee flipold ufe it till he cometh againe.

15. Now thou wjk fay, what did Chrift give to his Difciples in his Laft Supper, when he fat with them at Table ? Behold, the Deity is not comprehenfible [ or circumfcriptive ] , and the holy Body of Chrift is alfo JK)t meafurable (it is creaturely indeed, butnotmeafu- rable : ) he gave them his holy heavenly Body, and his holy heavenly bloud, for food and for drink, as his own words import j doeft thou fay, how can that be ? Then tell mce, how it can be that the holy E- lemenc hath put on this world, and hath another Principle in the bo- dy of this world -, that holy Element is the heavenly body of Chrift. Thus he gave thena outward bread and outward wine in the lyngdomc of this world, and therewith his holy heavenly body in the Second Principle j which comprizeth the outward, and likewife his heavenly bloud, wlierein the heavenly Tinfture, and the holy lifie confifteth.

14. Now faith reafon ; That was another body, in another bJoud» and not his own creaturely body •, prethee reafon tell me, how can it bt another body, indeed it is in another Principle, bntof no other Creature : Did not Chrift fay , I am not of this world j and yet he was really according to the outward man of this world : or doeft thou un- derftand it onely of his Deity ? What becomes then of his etcrnall bu- nrianity, according to which ke was, a King of the promifc upon the Throne oi David .^ If the promife had been able to ranfomc us j then the worke need not have followed : and Mojis likcwife had been able to have brought the people oilfrael into the true promifed Land ; which verily yfhua ( who was a type of this Chrift ) could not doe i but he brought them only into the Land of the H«ithen,where there was continually warreandftrife j and was onely a valley of mifery.

1$. But" this Chrift fitreth upon the Throne of Daz/ii, upon the o'iofhua and Throne of the Promife : like as David was an outward King, and in lj„, * his fpiritaProphet before God J and fo fat outwardly as a Champion .

in the world, and inwardly as a p Prieft before God ■■, who prophefied p Q„g Q^pj^ of this Chrift that he (hoold come •, and commanded all doores co be n,^^^ Prophec- fet open i and ai) Gates to be lift up on high, that this King of glory ^

might enter in- Thus he fpeaketh not onely of hib Deity, from which he prophefied ( for that was howev-er with him,and in the Power and knowledge of the fame he fpake ) but he prophefied of his Eternal] huiianity •, for that was not a King, who onely fat there in the Spirit *, wee could neither fee him, nor converfe with him j but that is a King who fittcth in the humanity. ^ .

16. Now this Kngwai promifed of God *, that he Ihoiild poffeffe the Gates of his Enemies ■■, aild fhogld lead his enemies captive i and the Devils are thefe enemies. Now how doeft thou conceive j that when this Creature bound the Devils at ]eru{al<ift, and as a confined creature that did reach no further, did lead them captive j who then

did

32 6 Of the highiy precious Teftaments ofChrifl,Ch»2^ 2

did binde them at Roms ? thou fayft •, his Deity •, O no ! that was not its office \ the Devils are however in the Fathers moft internall rooce \ in his Anger •, A Creature muft ontly do it,who was fo great as could be every where with the Devils.

17. Therefore muftChrift in his Temptation overcome the King- dome of the Anger, and thisexcerne birth ■-, and by his Entrance into death, he brake the head of the Serpent : Vi.\. the Devill and all De- vils •, and tooke them captive. Thou muft undeiftand it thus i That .the inward Element ( which comprixeth the whole body of this world) became Chrifts Eternall body j forthe whole Deity in the Word and Heart of God, entted thereinto ', and^Jefpoufed it,felfe to remaine therein to all Eternity; and this fame Deity becanw a crea- ture, even fuch a creature,as can be every where, as the Deity it felfe •, and this fame ereatuie hath captivated all Devils in the Kingdomeof this world •, And all men who with their mmde draw rcere to this Chrift, and defire him in right Earneft, they are drawne by the Spirit of the Father, ( vi\. of the cleare and pure Deity ) into the homani- ty of Chrift ■■, that is , into the Pure Element * before the Trinity. And if they continue ftedfaft, and do not agnine depart from God in- to the Defire of the Devill •, then the precious Pearle, vi'<..the light of God is fowne in their foule, which [ light j attrafterh to it (elte the precious body of Jefos Chrift, with Paraiife , and the Kingdomc of Heaven •, And thus the right new Man ( Chriftus } growech on the foul in the heavenly Virgin of Gods Wifdome j in the holy Ternary j in the Kingdome of Heaven. And thus fuch a man is according to the new Man in Heaven in the body of Jefus Chrift y and as ta the old earthly Man, which hangech unto the holy [_Man] he is in this world inthehoufeoffin, and the Deity afteth the new humanity, and the Spirit of this world the old, untill he puts him off in death •> for he is a man in Heaven *, borne in the r mercy of Gocl in the body of Jeliss Chrift.

i8. Ifetyou a deep confideration : behold*, bow the Angelicall Thrones and Principalities ^were in the beginning beheld, i appre- hended or afpefted] by the wifdome of God j whicii Afped f mani- feftationor idea] the Fiat took to Create i And in the Angelicall Throne the infinite multiplicity, according to the Eternall Wifdome in the Wonders of God : All which was fo created in the Fiat of God, according to all the ElTcnces of the Eternall * Limbm of God j So that all Angels, in every Throne, did give their will unto the Angelicall Throne or Arch Angel j as it is fofficiently to be kiiowne by the fall ofLucifer jandalfomay be difcerned in the Regionsof the Kingly Governments of this world •, if the Devill did not fo deftroy rhe right " union •<, as is very clcarely to be fcen. Thus likewife (underftand us i prethce thoii very precious and noble minde ) this fecond furpafling,

excellent

< uniteth or contra£hth.

* wherein the prefence of the Trinity it fve- ry where mn'

iBarmhertz- igkeit, Merci- fulnejje, ^SparUedy beheld y or appeared.

OtyExtraSi.

' Agreement, »r €0mpaii.

Cb^a 3 . Of the highly precious Teftame^itsofChrifi, 227

excellent Creation is in the Fiat •, When God faw and took notice of

our niiferable Fall •, he did ijluftrate [ or manii'cfl: 3 himfelfe by the

holy Eternall Virgin of his Wifdome In the Eternal! Wonders j in

* mercy which alwaycs flow erh out of his heart i and did comprehend ^ Barmhertz -

w ich his fpeculation [ or raanifeftarion the Throne j and did further igkeit.

illuftrate himfelfe in the Throne into many millions without nomberj

and eftablifhed his Covenant with his Oath therein j with liis precious

Promife of the Womans Seed.

19. Thus my very precious minde,apprehend it aright ;This fame Throne was made in Time (when as the Time of his Covenant was revealed ) an Angelicall Principality in the mercy of God •, in the ho- ly Pure Element, in the Sacred Ternary, that is, in the holy Earth, wherein the Deity is fubftantially knowne i fo that the whole Mercy of God ( which is unmeafurable, and every where in the Sacred Ter- nary j which is likewife fo great in the holy Element, thac comprizeth Heaven and this world ) became a M^n •, that is, a fubftantiall Simili- tude of the Spirit of the Trinity, in which ( likcnelVe ) the Trinity • dwel'eth with compleat fulnelle ; and in this great Angelicall Throne and Principality ftood in the beginning and from Eternity the Afpeft in the infinite multiplicity proceeding from all the Eflfences in the Limbm of the Father •, and became truely illuftrate [_ or manifcft 3 in the Time of the Promife.

20. Thus now even unto this very day all things are yet in the Fiat ( or creating ) , and the Creation hath no end untilF the judge- mentLofGod, where that which hath growne on the holy Tree, (hall be feparated from the unholy Thirties and Thornes •, ind wee men arcthefe innumerable afpe^s (or idea's) in the Fiat of the great Princely Throne,and we, who are holy •, fhall be created in the body of this Prince in God; but we that degenerate ( or peri fh ) (hall be

caft out as naughty T apples unto thefwine of the Dcvill. y pruit. ]

2 1. Thus we were forefeen [ or ele^ed 3 in Chrift Jefus before the foundations of the world were laid ■, that we fhould be his Angels and Servants in his high Princely Throne, in the body of his tlement, in which his Spirit i v.-^, the holy Trinity will dwell.

22. This I would clearly demon(\rare unto thee * in the Kingdome » Or, upon it 3 of this wo Id, vea in all things •, thou (halt not be able to nane any as by tn la- thing out of which I will nor demon(\rate it unto thee, if God gare us ample. leave i bur feeing it will here take up too much roome, I will write a

booke by i t felfe of it ; if the Lord permit.

29. Therefore my beloved foule, be lively, and fee what thy noble Bridegroom hath left thee in hisTeihmencs for a Legacy *, as name- ly, in the Bapcifme. the water of his Covenant, fl j vmg from his holy Or^ginall body, whereas we in this world j vi^. in the externe birth of his body, do acknowledge fourc things j namely, fire, aire, water, and

eatth ',

328

• Or, feede. *• Or, CtlebrA-

^Spoyle or hi^rt mce.

^Oi^ridofihc

'Drmet. * Ox i from

corruption.

* Gods.

8 Or,y<f:^ time.

Of the highly precious Tepananti ofChrift. Qh^ii.

earth •, wherein our earthly body confifteth. So likewife in the hea- venly body there arc foure fuch things : The fire is the enkindling of the divine defire , The water is that which the fire defireth » whence it becomes mecke, and a light •, The aire is the joyfufi fpirit which bloweth up the fire •, and maketh in the water the motion j And the earth is the true Effence which is borne in the Three (Elements) and is rightly called Ternnriui Sanciui [ the Sacred Ternary ^ in which the Tinfture is brought forth in the light of the meckneffe ■, and therein alfo is borne the holy bloud out of the water j being an oylc of the water, in which the light fhineth, jand the fpirit of life con- fifteth.

14. Underftand it thus, that water, is the water of the Eternall Life in the ■ Limbiis of God in the Holy Ternary : and that is the wa- ter which baptizeth the foule, when wee keepe the '' ufe of his Tefta- ment j for the foule in his Covenant is dipped and wafhed in that wa- ter, and it is rightly the Bath [ or Laver ] of Regeneration •, for by its dipping in the Holy Water, it is received and quickned by the ho- ly Water, and cometh ( in the Covenant of Chrift ) into the foule of Chrift : indeed not fully into his foule, but into his body , and be- cometh the Brother of the foule of Chrift ; for Chrifts foule is a Crea- ture, ( as our foules are, ) and is in the body of the MercifulneHc in the Trinity, being furrounded therewith, and hath the fame in it for food and ftrength [ or refrefhmcnt] . So alfo our foules in the Cove- nant, if they be faithfull, and continue in God, they are the brethren of Chrflfts fouje.

25. For Chrift hath taken this Pledge ( fi^. our foule ) from us Men, in Afary : at which wee rejoyce in Eternity, that the foule of Chrift is our Brother, and the Body of Chrift, our Body, in the New Man. And (hould I not rejoyce that my foule is in the body of Chrift, and that the foule of Chrift is my brother, ani that the Holy Trinity is the foode and vertue [_ or ftrength 3 of my foule ? Who can judge met, lay hold of mee, and « deftroy mee,when I am (in my true Man) in God ? When as I am Immortall in my new Wan •, wherefore ftiould I be much afraid in the Earthly Man, which Welongeth to the Earth ? Let every thing take its own, and then my foule will be "* freed from the 'Driver.

2<5. Or, what ftiall I fay ? Muft I not in this Body ( which I here in the Earthlinefle carry about mee) through the New Man, revealc the Wonders of God, that fo his Wonders rtiighr be manifefted ? I fpeake not onely concerning my felfe, but concerning all Men, good and bad : every one muft manifeft the Great Wonders (wherein he ftand- eth ) in ^his Kin^dome , whether it be in Love or Anger, ( a^^^rer the breaking [ or diffolution ] of this world ) it muft all Itaiid in the Fi- gure : For at prefenc this world ftandeth in the Creating, and jn the s Sowing, and is like a field which beareth fruit. 27. Thus

Qh.tv Ofthehighhi precious TeftdmeMfscfChrifi. 52^

27, Thus wee every one of us labour and finifti our dayes-worke, every one in his own field , and in the Harveft every one fhalt ftand ^ by Ivs, Labour i and enjoy his fruit which he hath (owen •, therefore myhaiid (hall not be weiry of* digging, this wee fpeake ferioufly, according co its high worth in the WojidefS of God, knowne in the CounTeil orrhe ^ Noble Virgin.

Of the ^ ufe of the highly Precious Teflamems 9f' C^rif the Sonne of god,

28 Chrtfi: began the ufe of the Baptifmejby jo'!?*. who wa* his fore- runHcr : and ]thn was borne into this world before Chiift.which hath its fi^nifici'ion, therefore open thy eyes. As the wattr is in the O. i- gi ality, and a caofe and beginning of the life, and Lchen J in the wa- ter (by rheT«rftiJfe)the'" Sulphur is hrftgencraced,wherein the life beco.r.ech ftitrttig and the ™ Tinftu'C qenerareth againe the Sjlphur and rhe wacer, wheiein att*Twards the bloui in the TinAue comech to be-, And thus now as the beginning of the lue is, lomuft alfo rhe • Order in chc Rc^neranon be , that the poo;c roule hit receive che water of E email L» cand be B^peixed riicrein : a«d then God giveth it the Griime ot Mufta; ». cca uf the Pearie, thatfo, if it receive the fame, ic itiay become a new fruit, in God.

29 And the. efore He fent his p A igel hither befc e him , that he flio.»l.l baptize wuh ihc water ot the Etemill Lite ; lor lo s can the Eternall E^dy ( into '■■ hich ^^e toulc mull enter, and in its Tmanrc, i^ its bloud, He »i^v borne *g/fre, ) be tranllaced into the body of Chrift i todcfcribc which, a great fpace is r. q'lifite. But I will riu^fh here Kr.erty, and mention it more in another Booke : and now wee w.tl handle rlie tharter o\ -he ufe [or Celeb.ationj : for it i> very liard to be dppiehendtrd by che fimple. Aad thei efore wee wilj deale with hiai atrer a childifh ma»iuev, to try whe her he may come to fee, and findc ihe ft*arle, loi all hall not tinde what wee in the Love ef God havcfooiid : rhaH6(h odeed wee could earneftly wiih that ail might hdve It : yet there is a great matte- between it •, vj^.the TwcUed pufc upKidgdo'mc or this v^orld, and he Devill.wiil let themfelves againft it, as tagi'.g Dogs, but the (mell of the Lilly will malte ' him fainc:and ib no^v wee will fpeake as a thilde.

^o. The *Mi.iifter( in a Brotherly ChrilViart office) of rhe Cove- niot and Telt<ffne«t of Chrift. raketh wa cr, and (ojion the Comman- den eiie of Ch ift iii his Cnveiftanr a^.d TdWment) fprtnkicth or powreth J It upon tf eHeadof thelifmr, in the name of the Cove- nant and in the n^mcoi the Holy Trinity (of the Father, ot the Sonne andofthe»)iyGhoft}: this was the Command of Chrilt, and chef «wiftfH> lie thuH^Vet ..p'his C^venaac wirfi us, andiit isaTcifa-

V u nrt€nt

•> Or, bt m hu

empbymctit, '7)fving or

fearchmg. * The wifdems

of God. ^Ce'.ebratiottor ^oiticifation.

^ Cr, b^in-

mng of the

body. " Bcgmning oj

I he life* " Or, OTdi-

itaHce.

P Or, Mejjm'

9 Capte or bt>- gan.

t The vapour- ingJeure-ElC' mtntayy Life mibeLiomtd, ^The'Devi'L ^Ck,ferva}tt of Chrtfi.

5 5© Oftht highly prtcious Tefiamenti ofChrijl»Ch,t 3*

' Arbit/'lum, . v/,fee wtil.

■ Birmhertz- igkeic. Met- ci'it'iifp:,

r Or, into.

»0f, w. » Or, C^^ld^^n. erechy BiM- sbts.

fumptuouf- Tteffcy orfi- levi'tify.

*A'd not s. jhw or f cent fo be ailed.

mem which he afterwards ccmfirnied wjth his Death, and wee muft doe ic aJfo, and not leave it undone J it is not in the "liberryofj Chnh'im will co doe it, or leave it undent •, but if he will be a Chri- ftiari, he mult doe it, or elfe he contemnech his Teftament , and will not come to him.

31. For the Teftatour ftandeth in the Covenant, and faith, Come^ and whofoever doth not dcfire to Come^ gocih not in to him. There fore it lyerh nor in our high knowledge : for ht ftandeth in his Cove- nant : and the childe that is newly Borne is as acceptable to hinn,as an old (infuU Man that repenteth and fteppeth into his Covenant. For it lay noc in us that he became Man,and received us into his Lovc.but ic lay in his Love, in his » Mercy •, for wee knew nothing of him, nor did we know whether wee could be helped or no : but he aloi*e chofe us, and came to us out of Grace,y in our Humanity, and took pitty on us ; and fo alfb the Covenant of his Promife was a Covenant of Grace,and not out of our foreknowing or merit. And therefore whofoevcr tcach- eth ocherwife, is in B^biU, and confoundeth the Covenant of Chrift.

^2, For Chrift faid ajfo, l-cc Utile Children come to m e, fur t» fitch belo'igeth the I^mgdome of God. Say not. What doth Baptifme availc a childe, which underftandcth it not ? The matter lyeth not in our un- derf^anding, wee are altogether ignorant concerning c^e Kingdome of God. If the childe be a bud , growen in thy Tree, and that thou ftandeft in the Covenant ", wherefore bringeft thou not alfo thy bud * into the Covenant ? Thy Faith is its Faith , and thy confidence to* wards God isi the Coveiant, is its confidence. It is indeed thy » Ef- fences, and generated from thy foule. And thou art to know.accord- ing to iis exceeding worth, if thou art a true Chriftian, in the Cove* nant of Jefus Chrift, that thy childe alfo , ( in the kindling of its life,) pifleth into the Covenant of Chrift iand though it ftiould die in the M ;thers^omb, it would be found in the Covenant of Chrift. For the Dciryftan 'chin the Centre of the Ligh: of Life: and fo now if the Tree ftand io the Covenant, rhen the Branch may well doe fo.

g^. Bjt thou rtiuit not omit Baptifme fof all that ; for when the chi'de is borne inro the world, then it is feveied Irom its Tiec, and is in thit world,and then it fclfe muft paflc into the Covenant : and thou muft v*ich thy Faith prefent it : and wiih thy Prayer give it to God, in hisCovenanr •, rherc necdeth no " po-np about it , that doth difho- nour.the Covenant •• • it is an earneft rhin?

34 The e are three Witneires to this Civeoanr, the one is cal'ed God 'he Father, the other God the Sonne, and the rhiri, is God the HolyGhoft ; che%aie che work maftcrswhortoe the ofiie, they Bap- t fc or Admimfter Baptifme 3 . But if thou filthy trimmed whore, nowcomeit thus ftitely , and bringeft the poore foule to the Cove- nant of Chnft, and doett but ftand there in pomp and braveiy, and

under-

Ch. 3 5 .Of the highly precious Te^aments of Chrifi, 3 3 !

undcrftandcft very nothing of the Biprifme, and doeft not put up the Icaft Prayer to God, what thinkcft thou ? how doeft huu ftand in this Covcnanc bctore the Huly Trinity ? even like a (w»nc betoic a looking Glaiie.

95. Or (hill I be fi'ei t ? I muft fpcake- for I fee it •, doc what thou wilt, this is the Truth : thou crrieit a new wjfbed fou'e from the Baptifme, but thou art a filthy iwme, even in the Kingdome of ail the Devils But thc'*Ldver(;tRtgeneration,(if thcuaita Beaft, andfarre ^OXt^tiih.. from the K'ngdcmeof God) liech not in thee, but it licch in the Covenant tf Chrift.

3. . But rhis I fay, according to my knowledge, C and not out of any command ) thac if the Parents be wicked,and iiideed in the King- dome of the Devill, and chat they have thus begotten their fruit out of their falfe [ or cvijl J Elknces ( in which [ Parents 3 there is no Faith, but O; ely a talfe hypocnfie, and yet wiil« in an Apifh mockery « M^c- C^^ifit be counted Chnftians •, and as the Devi 1 1 ofrcntimes changerh him* end yet be ac- fclfe into the likenciit of an Angel , fo they a!fo fend their children couruedChrt- with the like tnmmcd falfe Angels before the Covenant ot' Chrift ) fitans- fuch doings is very dangerous, which alfo inftandy Iheweth it felfe ( in the growing of the Tree ) , indeed the Covenant con^nueth ftill, but there muft be earneftuciie in avoydingof the DevilU It may be thac very many ate Baptized in the Anger of God •, becaufe they doe but conrcmne the C 'venant, and many rimes wicked drunken Pr lefts ufc it, who even ftick in Heil fire over head and cares, and therefore the Covenant of Grace ftandeth as a Teftimouy againft the ^Congregati- f fhc heape or ons of the wicked. And that wh'ch they ice and know ( and doc not muUitud^. performetc with earneft fincciicy) that (ball judge and condcmne them.

37. Now faith Reafon, how is the Baptifme then ? I perceive no- thing but water, and words? i anfv^er ; Hearken beloved Reafcn, thy- QQtward body is in this world one'y > and therefore outward water is requifite. But as the hidden Man Chrift, with his pure Elcnient,hold- eth the Out-Birth of this world (t/^^ the fourc Elements,M herein our body confif\eth) and as all is his •, fo he holdcth alfo the outward wa- ter, and baptizcth wirh the Inward watei of his Elemenr, with the warer of the Eternall Life, [ coming '] out of his holy Body. For the Holy Ghoft in the Covenant baptizcth with the Inward water.and the Mnifter bapczeth with the outward •, the oucward (_ Man ] rcceiveth the Earthly EIen,entary warer, and the foule [.receireth] the water of the walhing in the Regeneratio .

58. The foule is waihcd in the Holy water, and the Word is pre- fented to it, and the foule ftandeth in the Covenant. And now it may reach after the Pearle, although the foule be tied backward in the Kingdomeot this world, yet it ftandcdi in the Covenant for all thac.

Y U a And

3 3 ^' Ofthe highly j^reeieuf Te(iamgntv ofC^rtfl.&i, 2 5 •

And if, in the unfeigned Faith of the l?arents, of the Pricft.and of the

ftandcrs by, ir be thus walhed in the Laver of Regeneration, aod fo

pafie into the Covenant, thtn the Devill may not touch it, till [ the

? Or, pcrcei- time J thit it 3 underllandech what cvill, and good is, and entreth in-

vc[h or dif- to one of them, in a free will.

cerneih. 39- And now if it encer into the ^ Evill of thh world, and fufter it.

hiPicl(cdncffey feUe to be drawne by rhe Devill, then it goech away out ofthe Cove-

or malice, "^nt, and forfaktth Gjd and the Kingiomeof Heaven •, and there then the NoMe virgin of God, ftindeth in the Centre of the Light of Life ( which tnftantly in the enti ing of the Light ofLife, yeelded her felie into iIk Centreof the Ltght of Life, as a Conduftour and loving Companion to the foule)and warnerh the foule of rhe ungodly wayes, that it fhould rurne, andftep into the Covenant againe. But if it doc not, and thjtit continuein the Kngdomeof the Devill, then (Hce continucth ftanding in the Centre of the Holy Paradife : and fhee is a - Virgin of her felfe, but the foule harh aflflifted her, and fo they arc parted : except the foulc returne againe,, and then it will be received againe by its virgin, with great honour and ;oy.

40. And therefore it is that Chrift made two Teftaijients, the one in the Water of the Eternall Life, and the other in his Body and Bloud; that (whenfoever the poore foule fhould be defiled againe by the Devill) it might yet in the other, enter into, the Body of C^fift againe j and if it turne with forrow for its finnes, and putteth its truft in the mercy of God againe, then it fteppeth againe into the firft Covenant, and then it may come to the other Teftament, and draw neere to God, and then it will be received againe with )ay j^ as Chri(t*faith j That thert U monyy in-Heaven (for one poore fnney that; rcpentahj than for ninety and nme right eoui that need ao Repentance.

41. Then faith Reafon : I can fee nothh g but Bread and Winci , and Chrift'alfo gave his Difciples but Bread and Wine. I anlwer: As the B^ptifme outwardly is outward watex, and the Inward is the wa- ter ofthe Eternall Life, and the Holy Trinity Baptize thj as may be feenc in ^ordas^xbaz threePerfons appeared i thc'Sonne of God, in the water ', the t'atherjin the voice ofthe words i and the Holy Ghoft over the water, moving upon the Head of Chrift •, and fo all Three Perfons in the Deity Baptized this Man Chrift j And thus it isalfo in the Supper.

42. Theoutward is [ Earthly] Bread and Wine, as thy outward Man alfo is Earthly •, and the Inward ( in his Teftament, is his Body, and Bloud, and that thy Inward Man receiveth : underftand it right :

ifltfouU/ ' *^* ^°tile receiveth the Deity , for ' it is Spirit ; and thy [ Inward \ ' ' New Man receiveth Chriftsreall Body and Bk)udi not like a thought

in the Faith, although Faith nouft be , but in fubf^ncc j incorapre-

Itofible to the outward Man,

43. No^

Ch.2 } . Of the hlghfyfreclous Tefiamefjts ofChrijf, 3 3 j

43. Not rhar the Hdly is changed into the Outward, that thou fhonideft fay ( of the Bread v\-hich thou eatcft with the outward Moiirh-, and alio ihe Wine ) that the outward, is the flefh and^ blond' of Chiift : no. but it is the ^ Chift, and yet it cannot be comprehen- ded or inclofcd by the ''Chift, as tins world cannot comprehend the Body of Chrilt in the holy Element, or as our outward Body cannot comprehend the inward new f Body] of the fouie- Alfo thefirft Supper of Ghrift,teacheth you this, when Chrift fate with them at Table, and gave them his holy hidden body and bloud to eateaml drink ( after I a peculiar manner ) under Bread and Wine.

44. For thou canft- not fay («when thou docll h»ndle the Heflfed Bread ) here I hold the body of Chrift in my hand, I can feele and tifteit: no my friend: the outward is earthly Bread, from tlie out- ^var#E!e^1ent : and the Incomprehenfiblein the ho^y-Elementjis the Body^orc*irift,\vhich (in this his Covenant and Tcftament) isotfereti to tliceundtr the outward Bread, and that' [_ Body-'J thy new Man receivcch : and the Old [ Man rcceiveth ] the Bread i and fo ic is with the Wine.

45. Mikemeeno abfenceof the Body and Blood of Chrift, the fouIe needeth not run farre for ic: and befides, the body of Chrift in his bloud (in this Teftament ) ismot rhefood of the foule ; but the nieere petty is the food of the foule : and the Body of Chrift, is the focdtjf tHb New Man, which the foule hjth put on from the Body of Jefus Chrift : the body and the bloud of Jefus Chrift feedeth the new Man : and if the new Man abiderh faithfull in the body of Jefus Ghnft; then the Noble Pearle of the "' Light of God, is given to him, fa that lie can fee the Noble Virgin of the WifiJonaeof God : and that' Virgin taketh the Pearle into heT,bolbm,and goeth continuallyATi ch the foate into the new Body.and warneth the foule of thefalfe lor evill 3 way. But what manner of Pearle this is,I would thatail men might know in But how much it is knowne, is plaioe beforecour eyes : It is brighter than thefplendouroftheSunne, and of more worth than the whole world, but how cleare foever it is; yet it is alfo ^ec^c^

46. Now^ then Reafon asketh.What doth the wicked receive which is unregeneratcd ? I anfwer : Hearken my beloved Reafon,what Saint Paul faith ; becanfe he diftin^uilbeth not the body of Chrift, therefore he receiveth it to his own Judgement : As the Prophet faitli. j Tky draw neerc to mee with tkiir lips, but the'o- hearts arc f/trre from mee j and as is before- mentioned, whofccvcr goethiway from God,erjtreth into his wrath.

47. How wilt thou receive the holy Body in tife Love, if thou art a Devill ? Hath not the DeviU alfo been an Angel, wherefore went he - away from God ? if thy old Man (^captivated^ in the wrath Jbronc- lyon thy foale, and no new[M»n,] thcnthyfimlc-reccfvcth the Wrath

of

* Ca(e,pieU,or Cabmt.

'Or, in- hit own ivav.

•"Or, Div'mt Lkbt.

334

■ Or, He thit made the J c- ftamcnt.

f God.

9 Ewfcbalck'

% Hfinttr^per' {etjaor^or the

Of true Re^entahct, Chap.?4,

of God,and thy old Man rccclvcth the Elementary Bread and Wine ; the Noble Pea lie is not calt berore fwine i indeed the Teftamcnt is there, and the '^ Teftatour mvieth thee to it, but thou nukeft a moc- kery of It : he wo. 'Id tame helpt ihee, and thou wik not.

48. 1 fay nor that chou teteivtft the wraih ol God in the Bread and in the Wme, but n thy lai.c cunfidence : thou art with thy body and foule in the angei and wiir r.ot gc^e. our from it : whcrefoic then doeft thon approach okcn to the Covtojnt of Gcjd, feeing thou arc capti- vated of the Dcvill ? Doelt thou hinkcthac ** he will adoruc tliy hy- pocrifie, and will ha»,g his Pear.'e on thee ? 1 hou art a Wo'fe , and how left with the Do^s : thy luouth praycth, and thy foule is P abomi- nably wicked I and naught J, when it >>oeth Irom the Teftament of Chrift, it entreth into the ftall of Robbery againe, and i& a Murther* er : it howlerh wich the Dogss it is a perhuious whore ' v*hcn ic gocih away from the Coveuaoc, it fteppcch into w honlh con.crs, into :he denneofTheevcs: and there they ftand, andpierend Great Holi- nelfe : O. this day is a hivly Day to niee, I muft loc I'nne ? and yet they think, to morrow, or ncx day, rhey will goe 'h' her againc

49. O thou Knave, if thou bringcft notanorhe. Man than fo>to it, f\ay away from the Teftament of Chi ilt : thou art but a Murthcrcr, and doeft fcandalizc thy neighbour, fo long as thou art in fuch a way •, thy Prayer is falie , it commeth not from the bottom of the Hcatt ; thy Heart defirerh onely tne pleafureof this world, and the^ Diver receiveth thy Prayer, he is thy God ; therefore confidcr what thou doelt.

50. O BabeU^ wee have a great dea'c to fay to thee, but not here : thou fhalt once be talked wi chill, in the Anger, at which the Ele- ments fhall (hake and irembic, goe foith ( it IS high time ) that the Anger may be allayed.

" Chap. XxTvi

Of true Repentance : How the Poore Sinner may comt to Cod againe tn tss Covenant^ and how bemay (fereieajid of his Sinnes,

The Gate of the J unification of a Poore Sinner before (jod, A Ckere Looking GlaJJe,

i. \A Y beloved Reader, wee tell thee this, that all things from the *«▼* Originaliof the Eflcmeof all Elfcnccs (every thing from its

Oiig\\Mttf}

€bap»*4' Of true Refentanee,

Originattty ) hith its driving T or inrpulfioti j in its osvn forme : and ■ it alwayes niakerh that very thing,wich which the Spii it is impregna- ted: the body muft alwayes labour in that wherein che Spirit is kind- led. When 1 confider and think, why I write thus |_ many wonders ] ; and leave them not for other fharper wits \ I finde that my Sprrit is kiadled in this matter, whereof I write : for there is a living running fiieof thefe things in my Spirit ', and thereupon ( let mec purpofe what! will) yet this thing continually movech and Iwimmcthon the top, and (o i am captivated therewith in niy Spirit ; and it is laid up- on mce as a work which I muft exercife. Therefore feeing it is my work that my Spirit driveth, I will write it downe for a Memorial!, in ftich a manner, as I know it in my Spirit , and * in fuch a manner as-I attained to it, and J will fet dovvae no ' ftrange thing, which nrry relt'e have not tried [ and knowne 3 > diar I be not tound * a liar con- cerning my felfe before God.

2. Now then if there be any that have a defire to follow race, and would fainc have this knowledge, whereof I write, I advife him that he follow mee in this following Table [ Pattemc or way ] ( not pre- feHtly with the Pennc, but with the Labour of the Minde, } and then he fhall finde , how 1 could come to write thus i whereas I was not taught from the Sch 'olesof ths world,but onely a little of this mean hand-writing, as may be kQf\€ heie.

^ ^. Put now feeing I have in hand the Articles of Repentance; therefore I certifie the Reader, thjt in my EameftnelVe, this Pen wa& givcr> mee, which the jjunrer wou'<i have broken : with whom I be- gan an earncft ftorme- hi lo much tha"^ he had caft mee downe to the ground andec, his fe«;sc *• but theb.cath of Gjd helped mce up, fo that 1 Itand up, and have the.'Vit Pen in my minde ftill \ wherewith i will wr'te fui ther, 'hough the DevtlJ lor malice fhould ftorrre Helf.

4. Therefore now it w«e will rpeike of th<s moft ferius Article, wee inoft goe from Je'ufJcm to ft- icb\ and fee how wee lie anong Murtherers, who have fo wounJel us, and beaeu us, tliat wee arc halfc dead, and wee muft looke abour us for the; Samxntan with his Beaft, that he may dreffe our woutidb, and bring us into his Iniie. O how iamentab'e and mfcrab'e 't is, thar wee -ire f) beaten by the murtherer ( the Dcvdl ) rhit wee are haU'ede-d , an i yet fceic our fmart no niorc-O it the Phyfician would conie,and drclfe our wounds, that bur faule iitight revive and I've, how fhould wee rejoyce : thus fpcaketh the defire, and harh luch longiiig heatry w fhe.--, and al- though the Phyfician is prefcnr, yer the tiiindc can no where appre- hend him, becaufc it is to very much wounded, and lierh halfe dead.

$. My deare Mindc, thoi fuppo'ieft thou art ve-y found, but thou art fo beaten, ihac thou fceleft thy diieafe no more ; art thoi not very neere unco Death, hosv then canlt thou accouut thy felte to be fouiid I

335

* Tbt Way baitt

I attained to t

it.

^ Other thing

than my feffe ■■

bivc trycd.

*0f, toTPritc

lyes of my

lelft.

3^^

35^

^ Or, Corrupt

•<iry?ar{.

tcomfa^yor ^rmy-

% IH, »r ofthi world.

^Ol^firojtd.

Of imc Re^enUnct, Chap. 14.

O «>y dewe'Sonlc, boaft not of thy (oundnefle, thou lieft fettered in heavy Bonds, yea in a vojy dark DuiigeOR : cho j IwinimeA in a deq e water, which n'.'eth up to thy very lips, and thoa muft continually tx- peA Death •, Bcfidcs, the^ Hmwer is bchinde thee with a great com- pany of thy worft Ericnnits, whereby he drawceh thee continoally dpwneby ht«.chaines into the horrible Dtepc, into the A by lie of Hell, and tiis crew thruft thee on belinde thee, and run upon chee on ail fidks, ycUirtg and hunting, as if ihey ^d the Hmde t^.ey hunt after.

6. Then faith Reafon, wherefore doe they fo? O my deare Soule, they have great caofe for it ; behold, thou haft been then Hinde, arid thw att broken out ot iheir • Garden, befide* thou art fo ftr ong, that t)jou haft broken downe the Hed^e of their Garden , a' d haft taken poffeffion of their dwelling : btfidc^, thou haft made their meare a| bitter as Gall,that rhey cannot cate it ; thou haft broken tlieir Throne with thy Homes, and haft bro) ght a ftrong * hoaft mto their Garden, ami thou haft ufed a ftrange power,co diive thens out of their Garden ', asd though thty have thee in their Fetters, yet thow oppofeft thenn as if tbou wouldcft deftf oy theii kingdonie; hou breakeft their coards in pieces, and breake(\ thc^ Bciads> and thou art a coHtinv>ai<l Plot n.ei' of cheii" Kingdome, thou art their woilt EneTiy, and they thine ; and if thou wtrt but gone oat of their Garden , they would be contented, but thou being in it ftill, he ftrife continuetJi, and hath no end, ti]^ the Ancient [ of dayes J cnmeth, who will part you afwder.

7. Or doelY thou foppofejthat wee are maddi'-that wee write thui? if wee did not fee and know it, wee fhould then be filent. Oi canft thou not once know the thorny Bath, wherein th ^u Miwrn^lY ? Doeft t)b u ftiU fay, thou art in the Garden of R' )fes ? If thou thinkeft thou art there, fee well whether thou art not »n the Dtvils PaOurc, and art bismoft beloved Hinde, wkich he fatncth to the ftaughtcr, for his food.

8. I tell thee for certain, and it is inearneft •, when I was at 8 Jefi- ci»,there my beloved companion opened myeyes tor niee.thar I favf: and behold, a great Generation ot Men and mHltnudes ot Peop e and Nationsweretogeth€r,oi e part were like BeaOs, and one pa c like Men, and there was ftrifc between them : and beneaih there was the At^ylVc of HeiK and the Beafts faw not that, but he Men were afraid and would be gone-: tcK which the DcviH would rot confcnt , hecanfe his Garden had no dooresf open ] : but they '' brake open his Gar- den : and fo he m oft watch ac the Doore that they doe not run avvay from him i but the Beafts, (which were Men aUo ) they did eare of his food, and drank ot his drink, and he did nothing'to them, becaufe hefatnedthem for his f!aiighter, and tfiere was a cdntinuall Enmity bc«we«.t the right Men, anel-^he Bealtiati NJen.

p. Or

Chap.34« Of true Repent avce, 337

9. Or doeft thou fuppofe this is not true •, which my beloved com- panion hath ftiewed mee •, when he opened my eyes, chat 1 faw ? then come, and goe with mee to ferufaUm, wee will goe together along the way toferichoytnd fee it well enough i and by the way is this Gar- ^ den, wherein the Devlll, with this great Generation, dwellech: wee will fbcw thee great Wonders, thou ftialt fee and know all that which wee mentioned above,if thou art but a Man, and not the Devils fatted Bcaft.

10. Behold, wee underftand by Jc>'»/tf/cw,the Paradire-,a«d by the way to ]ericbOy the going forth our of Paradife into this world,where then the world captivated us in her Garden, where continually the great Seaofmifery is, wherein our foule fwimmeth : Alfo the Devill is therein, who hath bound us with thcchainesof the Anger of God, and he leadcth the poore foule captive, ( in the dark Garden of flcfh and bloud, ) into his fierce Garden of Anger •, where the new- borne foules continually break out of his Garden,and break his Hellifh king- dom* in piecestalfo they have taken pofleffion of his ' Royall Throne, i Keeall or where he was an Angel, and with their Homes ( which are the Spirit jcmalu of God ) have broken in pieces his hellifti Kingdome which he fct up •, ^ alfo they oppofe him with their ftorme out of Hell into Heaven, and

aflauic his Kingdomeibut he holdeth the poore foule captive with the

chaines ok the Anger, in this evill flefh and bloud : and continually

fetteth on the crew of the wicked, that they feduce it, and ^ baptize ^ Or, T>i^ it.

k in the Anger of God up to the very lips •, and there the poore foule

ftandeth up to the neck, in the Sea of mifery, ready to be drowned :

and there the Devill throfteth it downe with the vices and finnes of '■

the body, and would drowne the poore foule in the Anger of God in

theAbyffeofHell.

II. All malicious captived Men ( whom he hath captivated ) are his hounds, which hunt the poore foule, with haughtinefle, bravery, covetoofnetTe, onchaftity, anger, curfing, and wrongfull oppreffion, fo that the poore foule is infeaed with thefe things, and is very often fee upon the Devils Horfe, as one of the £ Devils 3 Capsives.and then the Devill will ride with it into Hell into the Anger oif God. O how often doth he rob the poore foule of her faire Garment (of the know- ledge of God ) how doth he rend away the Word of God from their cares and hearts> as Chrift faith cleerely ! Now if it will not doe as he will,and that it break out of his Garden •, then he cafteth his durt and filth upon it : and then he ftirreth up all his Bloud-hoands, they muft bawleatit, andcaftmeere difgrace upon it •, and then it ftandeth as an Owle among the Birds, who one and other will have a fling and a pluck at ic : and fo it is alfo with the poore foule, which ftepoerH through earneftRepcncaoce (out of the Devils net,) into the New Regeneration.

X K la. On

5jg> Oftrue RifenUnu. Chap, 24^

Ja. O.ithfiOMtary, thofe others (who feed npon the weeds of the Dev'dl, in v*c« and finnes ) are in peace •> for he faftaerh them in the Anger of God •, and they ai'c his BJood hounds wherewith he hunreth the Hinde, the puore foulc, which would efcape and ftorm« his HeHi(h Kingdome- The Devill would be well contented, though fome foules fh^uld efcape (though he had rather increafethan weaken his Kmgdome )\)\M that his Kiogdorac would be broken by ic, which he cannot like.

I J. For as he goeth a hunting in his Ktngdome, and cacchech the poorc foules which way foe vec he can, and layethwaite for them by his fervants, with all manner of vice and wkkedaeffe, and fo contino- ally fetteth fuch looking- glaffies before the foule>thac it fhouJd behold - k felfc, in i,ts own vykkedn^fle : and tickleth it alio, with faire promi- fes of great hpnout;, power, and Aachority^ he fettedi the pooredc- fpifed fort before the foule, and faith j Wilt thou onely be the foole of the world, come alon^ with mec, I will give thee the Kingdomeof this world for a poffeffion, as he faid to Chrift i fo in like manner, when the foulc hath put on the Kingdome of Heaven. and yet fticketh 1 Qr J MiH' "^ ^he dsrk valley in flelhand bloud, and fceth the Devils 'murther-' crinr. '"g o^ '^s bret;hien and fillers, then it cometh to be armed of God t»

^'Trap (nare figl*' 3 ^ai lift the Devill, and to difqovcr his "' burrow : for the love to ' mpii'fiU. 'fs neighbour conftraineth it to doe fo , becaufc it would help to en- creafe the Kingdome of Heaven : therefore it teacheth and reproveth thus, it warnech againft finne,and teacheth the way to the Kingdome of Heaven j which indeed the Beaftiall Body dotK notundeiftand, ic goeth away, like the rude AlTe:and thinkcth with the Srarry and Ele- mentary Mi nde, as foUowcth.

14. O ! what mifchlefe I doe to my felfe, in making my felfe the foole of the world : what doe I ge.t by it,buc fcorneand difgace /, I am not fijre of my lifev thereby I bereave me and mine of our daily bread and livelihoo l,and muft alwayes be expeding of death , and fwelter in the, fcorne of People. Ol how fuddenly thou committcfk a fault, and then thou art per iecuted, and art throwne away like. a rotten ap- pl^ : and what rewarihave thofe thouJeaveft behindc thee, but cq fuffcr [ the more ] for diy fake.

15. Thus Man in f^cfh and bloud, judgeth : and when the Devill underftandeth it •, how foone is he there watching* as a Cat watcheth for a Moufe, faying i O ! who can tell, whether that be true or no, which thou rcacheft ; thota haft not fepne ic : neither hath any come from the dead,aAid told it thee, there a:e many dcad,that havetaught

n Qj OrcUr. S^^ *s i^hou doeft:and yec doth not the world ftand in its old " courfe, " * at one time as at aBother?They were counted fooies, and fo arcthoa,

and after thee againe things will be ftill a& (hey wejpc before : co what

purpofe tben is thy care and paiaes.

16. At

Chap. 2 4* Of true RefifitAftce,

119

"tbeDcviX'

P Livings^ Payi or Rln for U,

i6. At length ° he coraeth with a futtle fnare, and faith, through the Spirit of the great world in the Minde, in himfclfej O i The Hea- vens have caufed thee to be borne to it, that thou doeft fuch foolifli tricks, and would play jugling feats in thee, thy gifts are not from God } God harh never fpoken with thee ? and what canft thou know then ? Leave off, let it alone, thou mayeft be a Chriftian well enough, and be quiet : let the Pricfts teach, they have their p wages for it j what halt thou to doe with ic ? Beloved Reader, with thefe biowes this Penne was once throwne to the Ground : and the Driver would hare broken it : but the Breath of God took it up againe i therefore ic/hsll write, what happened to it •, to be an EKample for allwell- wHlcrs : and it is an exceeding precious one.

17- Now when the Devill had thus throwne it downe, tlien it was fiJent : and defired not onely to write iw nnore, but the Devill ruftied in upon it, and bcate it along, and would have broken it. He came forth wich his fowre Apples, and held them before the fouleofthi* Penne, and would have it eare of his dainties : alfo he ftrewed Sugar upon them fashe did for fi^<] : If he had gotten die foule againe into his chaines, how would he have been revenged on it •, as was af- terwards knowne in the Storme, where his minde was knowne very weU. Now when ic was tiros, the Lilly faded and loft its fragrant fmell, the Pearle did hide i t felfe,and the Virgin of the Pearle ftood mourn- ing, and the NiofaJe Minde funke downe in great unquietnetie.

i8. Indeed the Driver laid at the beginning, that it fliouldhave reft wth being quiet i but it was a reft onely to flefti and bloud, and yetit was no quietrtelfc neither, biK.a furtherance to the Hunting. But whea the Minde found it <felfe in great uoquietneife of foule, it recoile<Scd the fDijie,«nd fought thelPearle which the foule had be- fore, and fuppofed that ic lay as a Treafure in the i cafe of the foale, ^ Of, Cabltttt but ic was gone : and rfien thcMindc fought that [^ Pearle ] in body and foule, and behold ic was not there, itrcoold not be found : and tJaerc was nothing to be fccoe but the Devils fowre Apples, which were Anowed before dheibule, that itfhould feed on them. But the . loalfe fto6i in great perplexity, and woold not eatexrf Irs eviU frun^i it called its virgin^ tor iftiee fate as ifftice were a fleepe. m ; u«j

' 19. Xhusttas foule ftood with great loeging anddcfirc;: aHb was' _

many taitts iagreatCotribatewichiilfe: Hunter, M*ho^oijJdiftill throwr it£o theigfoand : whenrt fct it.felfe in oppoiition againft him,then he itiok all cherVioes(>vhich ftnckoirflcfli and bloud) aadjoaft dWrn upon this fobJe{'that he might intangie it with.tbcm, wd hinder it from comprehending the virg'm agame ♦ he mide a great t'lounraioe of chfc finnes ki dhefleih and bloud, and therewith covered and ftiat.dofe up the « Mercy of God ( vi%, the Nev Man in Chrift ) : and the Gates of Heaven wislch^sodopea-befove, lwi:efhut,up clofe,mifery and great iv- ' X X a trouble

' Barmhertx- igkeic. Mcr' afuincfe.

J40 Oftrat Repentance. Cbap.24;

trouble were heaped upon the fou!e, till at length once againc, from the Breath of God (which came into it agiine) it was moved to break ths Devils chaines in pieces, and encered into C )mbate with him , fo that he wai q lice chrowne to the ground, and its covering was rent in '!^otc. pieces, and men che foule faw its beloved virgin againe : what ^ friend-

7^7 i^cni* tiiU ly welcoming there was then, I hid raiher the Reader might finde it Tf9jrld Can dt' by experience, than chat I iTiould write of it* fcribe iC e- 20. Ttius the foule defired the Pearle againe, but it wavgone* and

noitih. muft be generated anew, and be fowne as a Grainc of Mdtard-feed,'

which IS fa)all and litde, and afterward there growcth a great Tree « The ro'ifdime out of it i and thus the Pearfc groweth in the Bofom of the' Virgin oiGid' ( '" ^^^ ^^^''^ ) • Therefore keep what thou haft, for mifery is an ill

Gueft i regard not what Sugar the Devill ftrowech, though the King- dome of this world feeme as fweet as Sugar.it is nothing elfe but Gill : confider that che poore foule in this world,and in the riefh and bloud ii not ill its true home,it muft travaile into another Countrey. There- fore furtier not the Devill to cover it thus with the unrowardnelfe of the fleftijfor great earneftnelfe is rcquifite for the driving away of the Devill •, though that would not be in oar ability f and power, ] if the exceeding worthy Champion did not ayde and aftif^ us.

21. Therefore none fhould be fo prefumptuons, as to mock and defpife the Children of God, who are in the Combateagainft the De- vill j but think that it will come to thy turnealfo: if thou wilt not goc about it when thou art well and in health, thou muftcome to it at thy Death : when the poore foule, cometh to part frona the body, then it muft enter into the Combate, there is no remedy : for it muft depart from the body out of the Spirit of this world •■, and then two Gates ftand open •, v/t^. Heaven and Hell, it muft goe in at one of them, there is no other place out of this world.

22. If no V it be hard captivated in (innes, and ftill goeth en in (in- ning from day to day, fo that it is cloathed with the Angw of God, and hath loaden it felfe with mocking the children of God, andfo fticketh over head and cares in the Anger of God, and fcarce hangerh by a Threed [ to Chrift J . O ! how hard it is with that foole. Maft not that foule needs fwelter a tedious while in the fcorne which it hath put upon the children of God •, how can it fuddenly reach the Noible Virgin in the Love andMercy of God, and then wheve is the Noble free of Pearle [ in the meanc while] which is fowne as a fmall Graine of Muftard-feed, and in die growing of it cometh to flourifti like a Bay Tree I Whence hath it its fap, if the foule ftand thus in the Bath of the Anger ? O I it will ( in many ) not grow greene, in Eter-' nicy : and there.bre faith Chrift •, In the Refurrt£ii«n tbtyJbaU exctU 9ae mother m Glory ^ (u the Sitnney Mootie, tnd Starres.

2^, And what then will thy goU and fiivcr, thy nxney^goods, ho-

. nour.

Ghap.^4' Of trut Repentance, 3^1

nour,andau:hority, which thou h4di\ here, availe th^e, when th.rj Biuft leave all,ancl pare from them ? What wUl it protic chce.thac thoa haft fcorned and contemned the children of God, alfo whit will thy cotetourfielfcand envie,availe thee, now thy felfe niuft fwelcer there- in with great fhime and Anguifh, where thou haft fo great fliame be- fore the Angels of God/ind where all the Devils mock thee, that chou haft been Gods branch, and haft had fo long a time f.that thou mightft have been a great Tree ] and art now but a dry withered twig.

24. Or what thinkeft thou, if thy Twig be thus very dry and wi- thered, and that thou muft eternally fweker in the Anger of God, where inftantly thy humane Image will be taken away f and thou wile be in the"fhapeof the moft abominable Beafts, Wormes, and Ser- ■ Or, figure, pents, all according to thy deeds and praftife here, where then all thy deeds will fttnd in the Figure in the Tinfturc eternally before thy eyes, and will gnaw thee fufficiently, fo that thou wilt continually think, if rhou hadft not done this or thit, thou fhouldft have attained the Grace of God ? Thy mocking ftandeth before thy eyes, and thou artafhamed. to let the leaft good thought into thy foulc : for Goad is as an Angel before thee, and thou dareft not ( for great fhime) fo much as touch it with tliy minde , much Iclfe loo^ce upon it : But thou muft eternally dsvoure into thy felfe thy great fcorning, with all thy vices and (innes , and thou muft ccernally defpaire i and though thou thinkeft to goc forth after * Abftinence , yet the Light ftriketh * *''^» *'' ''*• thee downe againe, and fo thou goeft but forth aloft ( in thy devour- ff'-Jhm^itt, ing fretting Worme in thy felfe ) without the Thrones of God : and *'' forbiar- it is with thee, as withone who ftandeth upon a high ftony cliffe of a - **f^ ofcv'tU, Rock, and would caft himfelfc into a bottomlelTe Gulfe, and ths fur- ther he feeth, the deeper he falleth. Thus thy own finrnes, fcornings, deridiniJS, curlings in contempt of Gad.are th/ Hell-fire, which gnaw- etk thee ecernaliyj this I fpeake in the Word of Life.

25- Therefore O deare foule, turne, and let not the Devil! capti- vate thee, and regard not the fcorne of the world : all thy forro v muft be turaei into great Joy. And though in this world, thou haft not great honour, povcr, and riches, that is nothing *, thou knoweft not whether to morrow will be the day , it will come to thy turae \_ to dye] D j«h not a bit of Bread tafte better to the needy, then the beft dainties to tlie Great ones. What advantage hath the rich mm then, ' but that he feech n leb, and muft be tormented and vexed in many things, afld ill the e id maft give an account of all his doings and Sce- wardfh p,ai 1 h i v h; hath been a Planter in this world, he muft give an accoanc of all his fervantsj and if he hich been an evill Eki nple ,

uato the n, a »i hich been a fcandall to tlieia, fo thic they hive walk- 'vt ^ '* ei in ung >dly wjyes, then their poore foules cry Exrnally, J for ven- l^{f .f*^*" geancc upon thoic their SuperiourSj there all ftandeth in the tigare

in

rtours*

m,^ Of true Refienta^ce, Chap. 14,

in the Tin<ftiK.% Why then doeft thou contend and ftrivc fo much af- ter worldly Honour thit is. criiifiroiy ? rather endeavour for the Tree of Peailc, '.vh.ch thou canrelt along^vlch thee, and (hale rejoyce efer-, rally in its growing and fruit.

25. 0 1 is not that a cheerful! welfare, when the foule dareth to Oiyfdcultit!. looke inco rhe Holy Trinity, wherewith it is fiiied ? fo that its » Efiea- ces grow [tlounfh andblofloroe] in Paradife, where alwayes the Hallelujahs or S n^^s of Praife break forth in Gods deeds of Wonder, where the perpetuall growing fruit fpringeth up [[ ;« infinitum'] end- icfly, according to thy will, where thou en)oyeft all i where there is no feare, envy, nor forrow : where there is mecre love one of ano- ther, where one re|oycech at the forme and beauty of another : where the fruit groweth to every one according to their Eflcnces {[ and tafte or relifti '] , as there was a type of it in the Manna to the children of Ifrad^ where it tafted to every one according to rheir Eflcnces \_ or Defire 1 .

Of the way \^ or manner'^ of the Entrance •

27. Beloved Minde, if thon haft a defire to this way, and wouldft attaine it, and the Noble Virgin in the Tree of Pearle, then tho j n uft ufe great Earneftneffe : it muft be no Lip-labour, or flattery with rhe Lips,aKd the Heart farre from it •, No thou canft not attaine it in fuch a way. Thou muft colleA thy Minde, with all thy thoughts \_ purpo- fes J and reafon, wholly together in one will, Qand Refolution] to de- fire to turne, and refolvc that thou wilt foriake thy Abominations, ' and thou muft fet thy thoughts upon God [and Ckjodneflie'^ ^ith a ftedfaft confidence in his mercy, and then thomvi-ilc obtainei[r* '''-

28. And though the Devill (in thy finnes ) fairh,it cv\not be iSbw, thou art too great a finner : let not any thing terrific thee,he is a lyar, - and makerh thy minde fearfull *. he maketh as if he were not prefcnr, ' but be is prefent, and fnarlerh like a mad Dog •, and thou mayft know for certain, that all doubtii^ whatfoever,that cometh into thy mindei" is nothing elfe but his fuggeftions \_ and obje(^ons 3 • '

29. For there are but two Kingdomes, that ftirre in thee •, tiie one is the Kingdonie of God, wherein Chrift is , which defir^th to have

" Or fiftbe art' ^^^ '• ^""^ ^^^ other is the Kingdome of * Hell, wherein the Devill is, in or wrath which defircth alfo to have thee. Now there ra«ft be ftriving here in of God' the poore foule, forltftandeth in the midftj Chrift offereth itth«_'

New Garment, and the Devill prefenteth the Garment of Sirtfolncli^'^ to it. And when thou haft but the leaft thought or indinatioft ttP''^ wards God> [ and Goodueffe ^ » that thoa wouldft faihe enter intd-"^ true Repentance j then truly that thought is not froiti thy owtf firffe,' but rfie Love of God, doth draw thee, and invite thee, and tht Noblfc " .> liu. virgin ofGod,calleth thee thereby, and thoa fliouldft oiiclycome,

and

Chap. 24. Of true Refentance, 5^3

and not negled ic And fo truly when ( in fuch a wjy ) tfiy great

finaescomc before thee, and hold thee back ( fo that thy heart many

times receivedi no comfort ) this is the Devils ftaying of thct j who

cafteth into thy thoughts, thac God will not heare rhec, thou arc yet

in too great finnes, he will let no comfort come into thy foiile, he lay-

cth the finfull Kingdome of this world over "it : but be not difcoura- b comfo^f.

ged, he is thy Enemy ; Ic is written > if yotr finmr wire as red as '

fl/*«<y, if you. tttrne^ thcj^biU be at fvooH rvbite .rs fnsrv : A!fo, Ai true

<u I l.vcy J bxvena flej^ure » the l>iiih »f a f&ore fimtr^ but that be

titrncandlve.

50. Thou niuft continue ftedfaA in this refolute purpofc : and though thou gecteftno vcrtue Corfircngth] into thy Heart, and though the Devill alfo fhould bcate downc thy Tongue , that thou coul'Iftnoe pray to€od : yet then thoa fhouldft defire and figh to him ; and continually hold and goe on in this thought and purpofe, with the Cananitifh Woman : the more thou preffelt forward , the weaker the Devill is v thou muft cake the fi^ffering death and lacisfa- ^ion ofJefasChrift before thee j and muft thro a- thy fonleimo his Proraife j where he faith •, My Feibtr wUl give th: He!y Ghoji to rbea tbju eslfe lumjbf ii. Alfo, li»o(\i aiJ ujhiH be opened unto you ; fee^ ttndy9ujh:tU ji<tcU: atl^eMdyoufitillriceivt; and the more earneftly thou prelTeft forth from the Devill> and from thy finnes , the more mightily doch the Kingdome of God preffe into thee 5 but have a care thac thou doeft not depart from this thy will, before thou haft recei- ved the Jewel yand though ic hold off from morning till night, and ftill from day to d^y i \_ let not that difcourage thee '\ if thy earneft- neirebegrear, thcii thy Jewel will a!fo be great which thou (halt re- ceive'at thy over-coming. ^Oi^Mibj

31. For none knoweth -hat itis, but he thac hich found ic by ex- viCioi^. perience. Ic is a moft precious Gjcft ; when ic ericrech into the foule, there is a very ^onderull Tnumph there: the Bfdegroome there embrace'h hii beloved Brj'^e : ai i the Hilie.uj -h of Paradife found- eth •, O ! mt'ft not the Ea. rh y Body needs ne nb'c and fh.ke at it : and though it know 4joc whit ic is ye: a'l its Members doe rcjoyce at it. Owhitbeaoteouskiowledge lo h :he Vrgm of the Divine Wif- dome bring v»ich her j fhee makech 'earned indeed : and though one were dumb, yet the foule wouid be crowned in Gods works ot Won- der, an J muit fpeake of his Winders ■■, there is nothing in the foule, but longing to doe fo i the Oevill muft be gone, he is quite weary and fai.ic.

ga. Thus chat Noble Je*el ( and in ic the Pearle ) ts fowne. But obfervc it well '. it is not i.iftantly become a Ti ee \ O how ofte.) doth • the Devill rufh upon ic, and would fiine roote up the Gratne of Muf- tard-foed, how many hard Ifornes mutt the foule undergoe and en- dure;

244 Of true RefentAHce, Chap.34,

dure : how often is it covered with finnes : for all.that is in this world, is ag4in(\ it, ic is as it were left alone and foi Taken : even tl«e children of God themfelvcs rufh upon it : for the Dcvill doth plague the poorc foule thus, to try if he can Itad it aftray,either with flattery and hypo- crifie, tliat the foule might flatter it felfe j or clfe with finnes in the Confciencc', he never ceafcth, and thou muft alwayes ftrive aga.inft him ', for fo the Tree of i'earle growtth, as Come doth in the tcmpe- ftuous ftormes and windes *, but if it grow high, and come no blolTom, then thou wilt enjoy the fruit well enough , and underftand better whatthisPennehathwrittcn, and where it was borne: for it wasa long time in this condition, many (formes went over its head : and therefore this (hall be for a laf^ing Memoriall, and contlnuall remem- brance to ir : feeing wee niuft fit here in the murthenng den of the Devill, if vi'ec doe but overcome, our great reward will foonc fol- low us.

3^ Now faith Reafon -, 1 fee no more in dieenor inanyfuchas thou art, then in other poore finncrs, it muft needs be but a hypocri- tical! pretence \ befides faith Reafon, I have been alfo in fuch a way, and yet I ftick in my wickednefle ftill,and doe that which I would not doe : and 1 am (till moved to anger,covetoufneflre,.and malice : What is the matter, that a Man doth not performe what he purpofeth, but that he doth even what 4iimfeife reproveth in others, and that which heknoweth is not right I

g4. Here the Tree of Pearle ftandeth hidden -, behold my beloved Feafon, the Tree of Pearle is not fowen into the outward Man, he is not worthy of it , he belongeth to the Earth, and the Man of finric ftickcth in him, and the Devill often maketh his feate therein, who heapeth together anger and malice therein, and bringeth the poore * abominable foule often into ^ lufts, unto which it doth not confent,fo that the bo- ^nttcs and dy medleth with that which the foule is againft : and now w hen this mcl(edneffe* jsfo, it is not alwayes the foule that doth it, but the Spirit of the Starres and Elements in Man j the foule faith it is not righc,nor well : but the [ outward J Body faith, wee muft have it, that wee may live and have enough : and fo it is one time after another : fo that a true Chriftian knoweth not himfelfe> how then fhould he be knownc by o^ers y alfo the Devill can cover him fufficiently, that he may not be knowne : and that is his Mafter- piece, when he can bring a true Chriftian into wickednefle, to fall into finnes, fo that outwardly no- thing is difcerned by him, but that he reproveth the finnes of others, and yet finneth outwardly himfelfe.

^5. But now when he doth thus commit finnes, yet he committeth Aein not in the New Man : but the old {_ Man ] in finnc, who is fub- jefted under linne, who is in the Anger of God, he is driven by rh Anger, fo that he doth not alwayes that which is right : and if he do^

an*

Chap.i5« Of true Refentance. ^^5

any thing ihdC is Good , yet he doth it not ( out of his own will and

ability ) but the new Man compcUeth him co it, that he muft doe if,

for the old [] Man J is corruptible, but the foule is uncorruptible,

and therefore the poore foule is alwayes in ftrife, andfticketh *be- <> In the cbitKl[

tween the Doore and the Hinges, and aiuft be often pinched and of the 'Do»re,

bruifed.

35. Bat yet wee do not fay,that finne in the old Man is no ^ hurt i f or £t/ i? though indeed it cannot fway the new Man, yet it giveth 5 offence: tscoM^lliretb and wee muft with the new Man, live to God [and ferve him^ though '*'««'' v • it is not poflible to be pcrfeA in this world, yet wee rauft continually gee on and hold ouc : and the new Man is in a fidd^where the ground is cold, bitter, foure, and voyde of life.

37. And as an Hearb ( by the plcalimt Sun-lhine ) groweth out of ihe Eardi, fo our new Man in Chrift, groweth out of dhe Old, foure, cold, harfh Man of our Earthly flelh [ and bloud. ] And that is the true Light of the Pcarle, when wee apprehend it truly and really ( in the knowledge,) in the new Man : and it is the fword wherewich wee can fight againft the DeviJl : onely wee muft take the fword of the Death of Chrift into our hand, which cutteth fo fharply, that the Dc- vUi muft flie away.

u.

Chap. XXV.

Of the Sa^eiringy D)ing^ Dgdth^ and RelurreBisn

ifjefus c6rifi the Sonnei)fG9d : Alfo of his Af-

cenfion into Heaven^ and fitting at the

right hand of God his Father.

The Gate of our Mifery^ and alfo the fltong gate of the Divine Power in hts Lovc^,

I. ¥ F wee confider our felves in our right Reafon , and behold the I Ktngdome of this world ( in which wee ftand with our fltlh and bloud, alfo with our Reafon and fenfes ) then wee finde ve- ry well, that wee have the fubftance and ftirring of itin us: for wee are its very proper own. Now all whatfoever wee thinke, doc, and purpofe in the outward Man, that the Spirit of this world doth in us Men ; for the Body is nothing eife but the Inftrument thereof,where- with it pcrformeth its work •, and wee finde that as all other Inftru- mcntfc i which arc generated from the Spirit of this world ) decay,

Y y corrupt,

34^ 0/ the Su^mng^ '^P^g-> '^^^th^ ^nd Chap. 2 5,

corrupt, and turoc to duft, fo alfo aur earthly Body, wherein the Spi- rit of this world workech [ and afteth ] for a while.

2. Therefore none fhould {come or defpifc another, though he lead not the fame courfe, that he doth himfclfe •, or though he be not of that way in his mindc and will, which himfe'fe is : or that another cannot learne and fallow the fame ftately Courtly manners and beha- viour, with himfclfe j for the Natural! Heaven nnakech every one, ac- cording ai its forme ( in its Influences ) is, ar all times : and fo every Creature gctcech its condition,forme or fhape] inclination atid will : ■ which cannoc who fly he taken away from the oatu'ard Man, till the [ Niturall ] Heaven brcaketh its Beaft. Therefore wee ought to con- fider the great flrifc in us, when wee are regenerated out of the Eter-' nail, then the Eternall ftrivech againft the Correprible , againft the malice and falfhood of the Corruptible.

« ifor^fth sr 3- And now each ftngdome ' effefteth »ts will , the inward goeth performeik. r'ght forward, and confcnteth not to the wickedneffe of the oatw»rd»

*>lt aimeth at* but it runneth to its ^ Warkjand the outward alfo goeth forward with its eltfire, and performeth its work according to the Influence of its Conftellation.

4. But if it happen, that the outward doe not what its defire will,' thatproceeieth not from its wifdome, but the Heaven hath altered ic

* Or afbsSl. '^Y another ^ Conjunftion •, but if ^ it be compelled to leave off that

d 7^' oifttvard vi'hich is evill •, that is not • by the courfe of the Heavens : but the new

Mofj* Regenerated Man (who is in ftrife with the Earthly) doth many

e T:rom the in- times overcome, but cannot fwallow up the Eat tb!j[>| for the Earthly

flucnce or getteth up againe : as wee fee by our Anger ; for if my new Mao- h«^ve

adiai. ^^^ upperhand, he will have no Anger, nor any evill defire : but if

this worlds Driver alVault him, then the fire of Anger rifeth up in the

old Man, and his defire is often kindled, to doe what he rejeftcd, and

reproved a little before.

5. No-v wee cannot fay, that the Spirit of this world alone con- fentcth to, and doth that which is evill and'wrathfull : for the whole Man ofceii rimes runneth with all his thoughts, and his whole will af-

^Or koow, terit. Andheere wee^findc our great Mifery j for the poore foule ' ( which lieth yet tied in the Bands of Anger ) is often kindled, that ic

burneth like a fire, and runneth after [ evill ] : for it is in the Band of Eternity, in the Father, and reachcth ( in its moft inward Rootc) the Anger of God ; and that is even the Birch of its Life, and its Origina- lity j and the Noble Graine of Muftird-fcede ( that was the new Gar- ment of the foule, which was new put upon it in its Kcpentance) is many times dcftioyed : therefore none fhould be fccure •, though he dot once actaine the Garland of Pearle : he may loofc it againe ; for when the foule confenteth to fione, then ic goeth forth frctai Chrift, JRto faUhood, and into the Anger of God-

6, Now

Chap. a|. RefurreBhnofj€fmChrt)i\ .^v,

6. Now Therefore as wee know, thac Chrift ( by his entrance into ^

the Incarnation ) hath opened a Doore into Heaven, into his holy Body, fo that wee ( through a true Repentance and Confidence) may come to him and put the new white Garment ( of his lonocency, in his Love, ) opon our foules •, fo wee know alfo that the foule fTandecb yet faft bound with two chaines ^one is the Birch of its own Life, whofe moft inward roote is poyfon and wrathfulnelTe : and fo,the fou-Ie being [ fprung ] out of the Eternall fource, and having its originality out of the Eternity : none can redeemc it 6 in its own roote of Eter- s Or brmi U nity, or bring it out of t-he Anger, except there come one who is the IfaJh, Love it felfe, and be borne in its own very Birth,that fo he may bring it out of the Anger, and fet it in the Love in himfelfe, as it was done in Chrift.

7- The other Gate, or Chainc, is the flcfh and bloud, with the Re- gion [_ or Dominion 3 of the Srarrcs ; there the foule is faft bound, and fwimmeth therein, as in a Great Sea, whxh daily fo *• ftirreih up k [^fe^etb it the fouJe that ic is kindled. ff,^^^ ^^ ^^^.

8. Concerning thcfe two chaines j wee know in our deepe know- ^^^ ledge, and fee them in the Ground of the Originality, and know very ej^my, that wee could not be redeemed, except the Deity did goe

into the foule, and ' bring forih the will of the fou^le againe oat of the i q, -pg.pf.^, fiertenefl'e in it felfe, into the Light of the Mceknefle •, for the Roote rate* of Life muft remainc> or elfe the whole Crearare muft be diflolved.

9. But becaufe the foule fto'od with its moft inward Roote in the AbyffeofHell, and according to the Kingdome of this world in the hard | frozen 1 DeatTi ; fo that (if the flefh and bloud, as alfo the Do- minion of theStarres fhould leave it) then k woti'd continue inward- ly in a "^ hardneffc, wherein there is no fource [ or aftive property J : k Or /? fncSe, and rt felfe in its own property, would be but in the fierceneffe of the ' Orig'inality,in great Mifery ', and therefore it was neceffary not onely

for God to come Into the foule, and generate it to the Light, ( for ^here was danger, tl\at the foule with its Imagination might goe forth out of the Light againe ) but alfo for GoM to afiunre a humane ifoule, from our (bule^ and a new heavenly body ( out of the firft Glorious ^ody. before the fafO and put icon to the foule, with che old earth- ly body ]wngir)g on it •, not onely as a Garment, but really [united as cone 1 in the Elfences^ (b that it mdft be a Creature that is the whole God, with all the Three" Principles.

.J J iQ. And thus y^t the one muft be parted firom the o^her •, (vr^.the !fcngdoff:e.of tfiis-world , vt'hich i^ a Roote oi* ftirrertip of the Roote orth^^rceneffe),and therefore itwas-nece9?ry thac-Godfhould palfe with the new Body into the Seperation of the Roore,and dfthe^King- dcmexji" ti>is world, as into the Death bf "the licrcenefie, and (hoald d^oy Death, and fpring withies own vertueand power thrx>ogh

Y y 2 Death i

34^ Of the Suffer f»^, ^P'^gy ^ ^^^hy and Gfep. 2 5 *

Deaths as a flower fpringcth out of the JEarth : and fo hold the in- > i« ihe ncvf ^ard ticrcenelVe captive ' in his own vertac of the New Body. b^^dlci oiva 1 1. And this wee undefftand of Chrirt ; who is truly entred in fuch vtrtue lif a manner, and hath cakcn thcltro.ig Anger, ( and the Devill in it ) pofPCf. CA\M\vtyind hath fpriing wich his holy heavenly body through Death,.

ani hj'h JcUroyel Death, lb rhar the E'ernall Life fpringeth forth through Dcjch •, and chus Death was taken captive by the New Eter- nal! Body,and it is an Etemall imprifonment.: fo that an Eternall life isgrowne in Death ,■ and the New Body tieadech upon the Head of Death, and of rhe tiercenelVe : the property of Death ftandcth in the Prifonof the New Eternall Life.

12. And fo the Woman ( in whom the Eternall Life fpringcth) ftaadeth upon the Earthly Moone,and defpifeth cbat which is Earths ly ,for, that,which is Earthly perilheth : and then there remaineth ( of tint which is Earthly ) the hard frozen ] Death j and fo now the

'« Source oy Word of GoJ ( as a living '" fountaine ) is enired into Oeath,and hath ££i:vepra- generated the foule in its felfe, and fpringcth forth out of the foule terJie* through Death like a new flower > and that flower is the new Body in

Chrift

1 3 . After this manner you may underftand how he deftroyed Death "5 by the Springing of the Eternall Life in the Deity through Death \ and you m ly uaderftand how the new Body in the Love of God, holdeth the Erernali fource of the Anger captive', for the Love is the prifon |[ of the Anger : 3 for the fource of the Anger cannot enter in- to the Love, bat continueth oaely by it felfe, as it was from Eternity, and therein the Devils are imprifoned : for the Light of God ftriketh themdowne: they neither can nor dare behold that Light in Eter- nity, a Principle is between : for the Love fpringcth forth in tht Centre of the foule , and therein the Holy Trinity appeareth [_ or Ihineth ] .

14. Thus wee have gotten a Prince of the Eterr»allL!fe, and wee need doe no more , but to preffe in to him with a firme truft and ftron? Beliefe, and then our foule receivethhii Loye. and fpringcth forth with him throjgh death,and l^andeth upon that which is Earth- ly, Vi\. upon flefh and bloud, and is a fruit in the Kingdome of God, in the body of Jcfus Chrift, and triumpheth over the fiercenefle, for the Love holdeth that captive , and that is a reproach to Death : as P(ii*l faith •, 0 Tieatby where is thy Sting ? 0 HeUyWben ii thy l^iHary f TbtHl(} beta Body rvho bath given uivi^ory.

1$. And becaufe wee cleerly underftand and apprehend it in the Spirit, therefore wee are indebted, to fhew the %hc to thofe jtlwc apprch^^n J it not , aniAoe lie thus captivated in Reafon, and conti- nually fea rch into the Circumiiances , why it happened fo Q in the Pa^jaofGhrift"). For Reafcwi faith) If ic muftjaecds be fo, that

Chrift

Gbap.^ 5. RefumBhn ofjefus Chrifi, ^ 1^ >

Clifift muft enter intp Death, and deftroy Deith , and fprlng up

through Death : and (6 draw us unto him •, what is the caufe then,

that he muft be fo defpifed ? and " fcourged, and crowned with a n Qf^ tvbippej.

CrowneofThorncs, andatlaft be Crucified between Heaven and

Earth ? Could he not dye fome other Death •, and fo fpring through

DCdthj with his Heavenly Body ?

Id. Thefe bard Points, caft downe all Jewes, Turkes, and * Pagans, o /^^ fijgi^ gf, and they kcepe them back from the Chriftian Faith. Tnerefore now Hetthens wee muft write for the fake of the Tree of Pearle •, and not conceale what appeareth to us in the G'eat Wonder. Behold thou Childe of Man, confider what wee {^t downe here, gaze not on the hand of the Penne, if you doe, you erre, and will loofe the Jewel, which in ail E- temi ty, you will be forty for \ confider thy felfe onely, and thou fhalt finde in thy felfe all the caufes [ of the PalTion of Ghrift j that arc here written downe j for there was a Wonderful! Penne in the writing of it ; and neither thou nor the Hand kaoweth him fufficiendy that di- re^ed it in the writing : though indeed the Spirit knoweth him very well, yet the naturall Man is blinde in it ; neither C4n it be cxprcffed with earthly words. Therefore confider thy felfe, and if you fearch in- to the new- borne- Man, tfien you will finde the Pearlc.

The very horrible wonder full Gite of Mans Sinnes.

17. As wee have in the beginning of this Booke, mentioned the

Eternall p Birth in the Originality, fo wee have mentioned the Birth P Or, »»tfr|»«gi

of the Effenccs, and the fe»en Spirits of the EternaU Nature : and

therein wee fhewed, how there is a Crofle-Birrh in the Eternall Birth

in the fourth forme, where the Elfences in the turning wheele, make

a Croffe-Birth, becaufe they cannot goe out from themfelveSjbuc that

the Eternall Birth is every where fo in allthings,^ in the Eflence of

allEffences.

18. And wee give you to nnderftand thus much ( in very exaft knowledge ) at the in-ft^nc of this Text : that all Eifences in all qua- lities at the time of the over-coming of Death ( when Chrift was to overcome death, aiid deftroy hell,ani captivate rhe Devi 11) were pre- dominant : for fo it muft be j he muft releafe the foule from all Ef- fences.

19. Now the Croffe-Birth is the middlemoft in the Effences, yet

before the Fjre : ^ icftandeth in the Aaxioui Death in th: tiercenefle ^ The Croffk-' of the Hell, as you may reade before j for from the fie-ce flafh in the' Birtb., Biitnfton-Spiric, the fire cometh forth, and in thi flifh, the Light : and the fiercenelTe it felfe nukech the Bfimftone-Spirit, and oat of duc,( in the Ught) comech water : as is before-mentioned. N3a^ then

the .;

550 Of the Sufferings Dyin^^'iyeatb^ and Chap.V^.

the foalc of Man is difcovcred in the flafh, as a Spirit,and held by the Fiat, and fo is created or generated, and was brought in it felfe into tlie fift forme of the Birth, as into the Love> where then it was an An- gel, in the Light of God.

20. But this world being created (asaPriaciple^ in the fourth forme ( as an out- Birth ) : and the Paradife \_ being J between the

y, fourth and the fifth forme : and the 'Element [being] in the fift

Tbeoxepure fo^nie, and therein, the Eternall Light of the Deity having opened Eiemctt . another Centre : ai.d the fou-e having reflefted backagaine into the fourth fornfie, and entered thereinto i it made all Ellcnces predomi- nant in it, which ftood in the fourth lorme.

2 1. And now when the body of the foule in the fourth forme, was come to be aMafle out of the water, with a mixture of the other formes,then ftuckai) Eilences.out of the fourth formcjupon the foule: and it was captivated with this body : and it had continued in an E-

^Oxjput. ternall Prifon, if the Eternal] Word had not inftantly ^ given it felfe

into the Centre of the fift forme, as was manifefted in Adam and Evt in the Garden o(Ede».

22. And now when the time came that the Word becan:e Man, then the Deare Life came into the foule againe. But when the ftrife came that the fonrth forme fbould be broken 1 then the oiitwar i bo- dy of Chrift ( and wee all ) in the fourth forme were euvironed with death, and then all the formes in Naturedid ft/rre, and were all pre- dominant together, whereupon the Perfon of Chrift C in the Garden) did fweat bloud out of his body, when he cryed ; F'atber, if it be pofi- ble^ taii'e this cup from nut : Thus the outward Man cried out : and the tnward faid, ijU Hot my tviU { underftand [ my 3 outward will ) but thy rpiU be hue.

23. And now becaufe the Devlll had fo highly triumphed, and'had Man in the Eternall Prifon,thcrefore it was nowperraitred to the Spi- rit of this worlc!, that they ( fi^- the Pharifees who lived onely ac- eording ' o the Spirit of this world ) all of them might doe and bring to palfej Whatfoever the Devil I had brought into'the Efl'encts, in the Garden oiEden. and there all vi'as turned into a fubftance/and to an feficntian worl? j for a terrible Example to [fliew ] us, that allCwhat- foever wee fuffcr to come into the foule,and 'fill the foule fuH 6f,wrth a total! vi'in ) ftandeth in the figure, and muft: cbme Co light, at the Judgement of God., , -,

•I^M'i '. i^V For wWa ^(j/kk went, ^td^

I>rJeh:s)pHMn; have, theicpiearufc upon hiiii. ,. . -is. And ro>hen<<il«^ went out of the A'ngeMlfetrire and pro- perty

f Qualified «r mmgUd in him.

Chap, 25. RefarrtHiitncfJefusChri^. 35 1

perty into the fourth forme, theii all the fierce j^ wrathfall ] Effenccs fell upon hull, aod * wrought In him, and fcourgcd him exceedingly. But the Word of God in the Promife mitigated that againe : though indeed wee muft ftill feele it enough *, if thou haft any Reafon, confi- der it. And now the outward Man Chrift underwent this palne alfo outwardly, when he was fcourged : for all the Inward formes, which the Man Chrift muft beare inwardly for our fakes , which caufed hina to fweatc drops of bloud j they ftood alfo outwardly on his body i to fbew, that the outward Man in this outward world ftood and dwelt in foch a fource [] property or condition ] .

36. And as -<^dj/»( in Pride) defired the Kingdome of this world, and would be like God in it, a-nd weareihe Crowns of this world; fo muft Chrift weare a Crowne of Thornes, and muft endure to be mocked by it,as a faifc King •, for fo the Devils alfo did to Admyy/htn they had fet the Crowne of folly upon hiqi ; the Kingdome of thjj world.

27. And as Adam (after his entrance,into the Spirit of this world) muft have his Eficnces broken : ( when the Woman was made out of him, and a ribbe was brokeri from his fide for a wife ) fo muft bloud flow out of all the ElVences of Chrift in his fcourging,and his fide mufi: be opened with a Speare, that therein wee may behold the broken Man within us, which the Dcvill had mocked : thus this Chrift muft beare the reproach for us, in his body.

48. And as Adam went out from the Erernall Day, into the Eter- nal] [ darke ] Night, wherein the Anger of God was : fo this Chrift rauft be bound in a dark Night ,. and be lead before the angry iS^ur- therers, who all opened their Jawes, and would powre ou? their fury upon him.

2p. hxiA«!>Adam in confidence of himfelfe ( defiring to be high and wife like God himfelfe ) went into the Spirit of the fierce fource f or property '] in this world : fo the fe<;Qnd Adatr^ muft endure all mockmg, torment, and paine, to be inflifted upon him from the:wifc " Scribes, that wee might fee that in our greateft Art (which w.ep Cup- " it-ho ivere pofe to have from the Schooles and Uni^rerfities in this world ) wee learned in the are buc fooles, and that fuch wifdome is but foity before God; and our Scriptures. own opinions and conceits ftick therein , as in A dim . who thought, he could not now faile, he was become Lord therein [yi^An hif felfe- wifdome J , and he was but a foole. Thus alfo,when we fall fronn ppd^ and rclie upon our own Reafooj wee are [ but ] fooles,

50 How will yee then ( O Antichriftian fooles ) binde us. to your Art, that weefhould turne away Irom the Heart of God, to behold your invented fables and fopperies ? Whereas in your wifdome of this world yee are but fooles, as Ada»i alfo was when he drew away his Spirit from the Heart of God. The fame '^ ignominie rniift our deare * Shame or re-

Lord p roach I

5 5 » ^t ^^^ S^P^^^gi ^P^i'i ^ ^^^^f *^^ Chap. 25 .

Lord Chrift beare upon his fliouldcrs. Or doe yee thinke againe,that wee are madde •, Ti u!y our folly will be fet before your eyes at the Laft Judgement, and rhither wee appeale.

3 1. And as ^dam muft carry the untoward groffe body, tl^t the Spirit of this world had put upon him, and was fcorned of all Devils, bccaufe he had changed his Angelical] [ Body ] into a monftrous Vi- zard, fo Chrift muft carry hii heavy woodden CrolTc , and was for our fakes fcorned of all thefe wicked people.

32. And as the fierce [ wrathful! j Eflences of the Anger of God, preliedinto^dflw, whereby he entered into Death (ot which God fpake, faying, if thou eat fit efthe free, tho^Jhalt dye the Deaths under- ftand the Death in the flcfh, even while they were in the earthly life) fo the fharp Nayles muft pierce through the hands and feet of Chrift, and fo he muft enter into Death : and as there is in the humane ElTen- ces ( before the Light of God ) a Croffe Birth i fo when the Light of God fhineth thercin,all is turned into a pleafant flourifhing bloflbme, wherein the (harp Eflences are not found or perceived.

33. And when Adam with his foule entered into the fourth forme, into the Spirit of this world, then that Crolfe Birth was- ftirred ; and

y Parted afttti' ^ ^jj^n his wife was made out of his Eflences) he was y divided i n that

der or bro- Crofle Birth •, and fo the Woman hath the one halfe of die CrolTeand

4'»- the Man the other halfe i which you may fee » in the skull : as alfo in

» Upo* the the Eflences •, and therefore Chrift muft dye upon the Crolfe, and de-

BratH'poHofa fliroy Death, on the Crofle.

Mwx j4«^» 34. And as the foule oiAdam hung between two evill Kingdomes,

Mnd of 01 WO' ^ aj between the Kingdome of this world,and the Kingdome of Hdl )

mans sl^it* fo Chrift hung on the Croffe between two » Murthcrcrs : And thus

tbm. Chrift muft reftore againe al that Adam had loft. And as the one Male-

© © faftor turned and defired to be with Chrift in his Kingdome, fo the

,»0r, Thetws, ont Kingdome, z'.^. the Earthly Man> muft alfo turne agaiiie, and the

poore foule muft enter into Chrilt againe through the earthly Death,

and fpring up againe, like this Murtherer, [ Theefe, or Malefaftourj

on the Crofle, who defircd the Kingdome of Chrift.

3f . And thus you may well bclceve,that all whatfoever happened in the Fall of i^rf<i«,whereby Adam is falJen •, the fame was the fecond b ^tf/jj, Adam faine to beare upon his fhoulders » for »» he was &Ilen into the

Anger of God : and now if that muft be allayed and reconciled : then the fecond Adam muft fet himfelfe therein, and yeeld his outward bo- dy, with all Eflences tlierein •, and he muft goe through Death, into Hell, into the Anger of the Father : and reconcile it with his Love : and (o hirafelfe muft undergoe that hard condition, wherein wee muft have been in Eternity.

^6, And now when this earneft bufineflfe was taken in hand, that i^« Sxf)S>\3S of ^« World, hung on the Cro&, as a curfe, and wreft-

led

chap. 25. R e[urreBioK of Jefus Pirifl, 353

led with Earth and Hell j he faid, / tbirfi. O that Great Thirft ! the fierce wrathful! Kingdon-.e was weary : as alfo the Kingdomc of this world, they defired ftrength : and the Kingdomc of Heaven, thirfted after our foules i it was a Thirft of all the Three Principles.

37. And when he (a.w John , with his Mother under the Crofle i he faid. Beheld, that i$ thy Mother •, and to her he faid, Behold^ that u t by Some, and inftantly thatDifc'tplttoo^eberto him. His Mother, fignifieth his Eternall new Humanity, which he had *= received in his c ^ffumcd. Mother (t/r^. in the holy Ternary) which wee fhould take to us,

and r^frefh our feives with his Mother j and therefore he fhewed her to j^oha : of which very much might be written i but this fhall be ex- pounded in another place.

38. And this is as deerc as the Sunne, that C as the poore foule in us, hangeth between two Ipngdomes, which both keepe it altogether imprifoned) fo muft Chrift hang between two Malefadours ; take this into great confideration, and weigh it well : it is a moft ferious mat- ter, and wee fee the whole terrible earneft \_ feverity,J that when the foule of Chrift brake off from the Earthly Body ; when it palled into the Anger of the Father i x/;^. into Hell : then the Earth trembled, and the ftony Rocks cleft in fonder : alfo the Sunne loft its Light: and this wee fee clecrly, and underftand it from the mouth of Chrift.

3p. When he now had undergone all the reproach and fujfcrings ^ he faid on the Crofle ; It it finijhtd : while he yet lived in the Earthly Body,he faid it wzs finked; underftand,all chat fhould have remained Dpon us Eternally j and fhould have fprung up in us, with all the ig- nominie, in which wee ftood before Hell» and the Kingdome of Hea- ven, he had all that laid upon him : concerning which, E/aicb dixh i Surtl), he bare otfT infirmities, ajidtoof(e upon him our tranf^if.ons: yet wee held him as one fmitten of God , tormented, and affli<fted j but he tooke upon h""n onr difeafcs, and all our miferics were laid upon him, and through his wounds wee are htaled : wee all went aftray like (hcepc, every one hath looked upon his own way : and yet wee could not help our felreS) but wee went as miferable halfe flaine ftieepe, and wee muft let the Devill ( in the Anger of God ) doc with us what he will : for wee beare on us a monftrous Garmenr,and ftand in great ignominic before Heaven and Hell.

40. Even as God <* reproached Adam, in the Garden of tdat, when ^ Or, fcerncd* he had put the outward Garment upon him, faying j Behold, Adam is become as one of us. All this reproach [ and fcorne 3 muft the Man Chrift cake upon him : alfo all torment and mifcry into which Adam was fallen, this Champion in the Battle muft beare upon him before his heavenly Father j and there was the Lambc of God, and he hung upon the Crofle as a Patient Lamb, in our ftead : for wee fliould have been affliftcd Eternafly in our Crofle-Birth ; and therefore there

Z z hung

5 54 Of the Sufferings ^P^g-> '2>eath^ and Ghap. 2 5«

harg in great Patience ( as an Obedient Lamb for the (laughter ) the Prince of the Eteiiiall Life, and fet himfelfc before his Fadier,as if he e Or, Guilty, himfelfe were f the Tranfgreffour.

for, bidden ^^^ gate of the Great ^Secret,

Myfiay. ^i. Heare my beloved Reader : if thou art borne of God, open the

eyes of thy Spirit wide, that the King of Glory may enter into thee, and opea thy underftanding : confider every fyllable : for they are of

S-Or 7>umb. g'"^^^ moment, they are not s mute, neither are they, from a blinde Centre, brought forth into the Light. Behold, here hung on the Croffe God and Man : there was the Holy Trinity : there were all the Three Principles •, and the Champion ftuod. in the Battle.

42. Now which was the Champion in the Battle ? Behold, when Chrift had finifhed, he faid •, Father I commend my Spirit into thy hands, and he ir.clmed his hcad^ and departed. Behold, his Father is the King- dome. Power, and Glory, and in him is All j and AH is his : the Love is his Heart •, and the Anger is his Eternall Strength > the Love is his Light •, and the Anger, is the Eternall Darkneire,and maketh another Principle, wherein the Devils are.

43. Now it was the Love that became Man , and had piK on our humane foule : and the foule , that was enlightened from the Love, andftood with its Roote in the Anger, as in theftrong Might of the Father i and now the New Man ki the Love, commended the foule to the Father into his Might, and ** yeelded up the Earthly Life, [ which proceeded 3 from the Conftellations and Elements •, t/iq^ the King- dome of this world -, and fo the foule now ftood no more in the King- dome of this world, in the ■ fourceof Life, bat it ftood in Death : for the Kingdomc of this world, ( the blower up f of Life, 3 the Aire, ) was gone.

44. And now there was nothing more on the foule, but onely that which it felfe is ( in its own Eternall Roote ) in the Father. And here wee fhould h-^ve remained in the Anger, in the dark Hell : but the bj-ight Father in his Glory, tooke the foule to him, into the Trinity. Now the foule was cloathed with the Love in the Word, which made the Angry Father (in the innetmoft fource of the foule ) pleafant, and reconcilable, and fo in this Moment (in the Effences of the foulej the loft Paradife fprung up againe : whereupon the Earth trembled, {^ z/;\. the Out-Birth out of the Element, and the Sunne, the King of the Life of the Third Principle, loft its Light : for there rofe up ano- ther Sijnne, in Death ; underftand, in the Anger of the Father, the Love was fhining like a bright Morning Starre.

k 7{iite tttt of 45. ^ And thus the Body of Chrift ( on the foule ) was the pure Vfhat the Sun Element before God ( out of which the Sunne of this world is gene- is proeeedciL ratedfj and the fame Body included the whole vorld, and then the

Nature

^\^Hittedor left,

\ Or, aSlive proper tie.

Cfaap. 2 $ * ReJurreBion ofjefm Chrifl,

Nature of this world trembled, and the Scony Rocks cleft in funder 5 for the fierce wrathfull Death, had ( in the Fiat ) congealed and con- creted the Scony Rocks together : and now the Holy Life went into the fierce wrathfull Death, whereupon the Stones did cleave afunder, to (hew, that the life ftood up agaiiie in Death , and did fprimg forth through Death.

4<5. And then alfo the holy Bodies went cut of the Graves j ( con- fidcr this well ; ) thofe that had put their truft in the Mcfliah, had (in thePromifc^ gotten the pure Element for a new Body j and novv when the Promifed Saviour, went through Death into Life, and put on that pure Element for a Body, then their foules in the Saviour, ( in whom they ftood ) in hope, gat the upperhand, and put on their new Body, ( in the Body of Chrift, ) and lived in him, in his [ power andjvertuei there were the holy Patriarchs and Prophets, who in thJ6 world, had put on the Treader upon the Serpent, in the Word of God : wherein they had prophefied of him, and wrought Miracles i they were now quickened, in the vertue of Chrift : for the vertue of Chrift fprung up through Death : and reconciled the Father, who held the foules captive in the Anger j and they now entered , with Chrift, into Life.

47. Heere yee beloved Sheepe obferve : When Chrift dyed.he did not caft away his Body ( which he had htere ) , and yeelded it up to the fourc Elements to be fwallowed up, fo that he muft have wholly a ftroDg Body j no : but ' the fource ^ or property ] of this world, which is in the Starrcs and Elements, and the "^ Incorruptible Iwal- lowed up the Corruptible, fo that it is a BoJy, which livech ( in the vertue of God) in God •, and not in the Spirit of this [foure Elemen- tary 3 world : and Paul faith concerning the Laft Judgement i That the Incorruptible ( vi-^. the New Man )jhill ovev-cloath the Corrupti- bUy andJbaUftvatloiv up the Corruptible j fo that Death fhall be made a fcorne ; according to that faying *, {_ 0 Death ~\ where U thy Sting ? O Hell, TV here u thy Vi£iory?

48. You muft know, that ChriftX while he lived upon the Earth, and all wee, that are new- borne in him ) have and carry the heavenly flefh and bloud in the earthly [ Man 3 ' and wee carry it alfo in the New Man, in the Body of Chrift. And when wee die thus, in the old Earthly Body, then wee live ( in the New Body ) in the Body of Je- fus Chrift, and fpring up in him out of Death ; and our fpringing up, is our Paradife, where our EiVences fpring up in God, and the Earth- ly is fwallowed up in Death, and wee put on our Lord Jefus Chrift y not onely in the Faith and Spirit, but in the vertue l_ and power j of the Body, in our Heavenly Flefh and Bloud i and fo wee live to God the Father in Chrift his Sonne, aod.the Holy Ghoft confirraeth all our Doings j for all what wee fhall doe, it is God doth it in us.

Z z 2 4?. And

355

^ He hath laid

of. "" Corrupt k ft put on iHSor* rkption*

49. And thus there will be ^TabtvnacltofOad wtbMen : and the Body of Cbrift will be Oar TtmpUy wherein wee fhall know and fee the Great Wonders of God, and fpeake of them with rejoycing. And that is the Temple, the New ]erufalemj of which the Prophet £^f/^Je/ writeth.

$0. And behold, I tell you a Myftery : as all whatfoever Adam was guilty of, muft ftand yet [ and be manifeftcd] in this world on the Body of Chrift, and muft be feene in this world ', fo alfb you (hall fee this Temple ( before the time » that the Incorruptible Ihall wholly fwallowup the Corruptible) in the Lilly in the Wonders: where the n piercemfe " Anger oppofeth the Lilly, till ic be reconciled in Love , and till the andTyrannj. "Driver be put to open fhan>e (aswasi done alfo in the Death of} p opprejfour. Chrift ) which the ]twes hope for. But their Scepter is broken^ and' the life l^andeih in the Birth of Chrift j yet they come from the emfe- ofthe World, and goe out from Jem^tf againe into the Holy Jfr«/rf- P Perfecutor, ^^^^ ^^j ^^^^ ^- ^j^ ^y^^ La/nb •, thu h a mft^ier j but the P Driver is ra- SupprcJIoury Y^^ captive : and therefore wee fpeake thus wGnde^^f^Hy : and at pre- Opprefeur^ f^^^ ^^^ ^^^l not be underftood, till the P-Hdntef is deftroyeid : an<J or Tyrant. ^y^^.^ Q^^^ 1^^ cometh to us aeaine, afldftahdeth in the i val/cj ofjt-

Ih^ 9ib^r gate of th fufferi/tgs of Chrifl*

, ^T. It is cleerly fhewed to us,whercfore the Man-Chrift',muft thns

ffiffer himfelfe to be mocked, dcfpifed, fcourged, Crowned^ [_ with

Thornes ] , and Crucified : alfo wherefbre he muft eiKlore tobecry-

ed out upon for one that hid a DevH) : and< wherefore he muftbe ft)

fpoken agalnft by the wife and Prudent : alfo wherefore the fimpk

people onely hung to him, and but fome few of the Honourable and

Richof this world. Though indeed wee (hall no^ pleafe every one,

yet wee (peak not our own words,but wee fpeake ( in our knowledgej

and driving in the Spirit, ) that which is (bewen u&of God: therefore

underftand [and conlider J it aright.

"^btsocait. §2. Bsehold, therGniltleffeManChrift> wasfetinowftead, inthe

Anger of the Father : he muft reconcile n and fatisfiej not- onely aH

that which <4i5f<j« had made himfclft guilty of, (by his going fortll

from Paradife into the Kingdome of this world, and fo fell fonlely in

the prefence of God, and was fcorned of all the Devils-, ) buc Q he

muft make attonenicnt for J all that which was done afterwards, and

which is ftiU done, or (] will be ]] done by u«.

$3. And this wee f6t before your eyes, in the knowledge of Godj and in true earneft Sincerity ', not that wee will defpife any Man, aod exalt our felves : wee would rather be banifhed from this world, than that wee fhould feeke our own Praife, in Pride ; that is but dung and drolfc, and the Spirit of knowledge would not ftay with usithisought

well

Cliap.2 5. RefarreBiiJi ofj^fas Cbrifl. ^ 5 7

well to be con&dettd. Therefore wee will wrkc ( in our knowledge ) for our felves, and leave the event to God.

$4. BehokJ, when Adam cntred into this world. Pride wrought in him, he would be as God, as Mofes faith ', the Serpent ( the Devill ) perfwaded him to it j He [Man 3 would have the Third Principle working and flowing in him j and thereby he lod God, and the Ring- dome of Heaven : But that it is true that Pride aAed in Man, looke upon Cain , he would be Lord alone , he would not that his brother flioald be accepted before God, fearing that hefhouldthen get the Dominion, and therefore he flew him.

55. Andfo^ai« and hisSucccflburs havefetup a Potent Jting- dome : from whence Dominion proceedeth, whereby one Brother afpireth above another, and have made them flaves. And thus horri- ble Tyranny hath been hatched i and the Potent have done whatfoe- vcr they lifted : he hath opprelTed the n«edy at his plcafure : he hath gotten tohimtheKingdome of the Earth, and therewith exercifctii Tyranny, wickednefle, and wrong, and yet men muft fay to him, it Is- right : he hath contrived all forts of Policy and cunning Devices, and made Lawes of them Tand eftablifbed them for Right] and afref wards fold them to others for Rights , and hath brought up his Children with wickedncffe and fallhood.He hath beaten downe the Confcience of tlie fimple-hearted irvhis good meaning : he hath invented Rights, which in his Lawes, fervc to promote his deceit,contrary to the light of Nature: all reproach and Blafphemies have fubfifted in his ftrength and authority, whereby he hath terrified the fimple-hearccd, that his power might be great.

56. Thus faifhood is wrought with falfhood, and thelnferiour is become falfe alfo : who hath fet lyes to fale for trurh , and fo falfly cheated his fupetiour ', from whence is growne,curfing,fwearir^,ftea- ling, and murthering, fo that they have continually held one another for cozening cheatersi lyars» and un)uA ;, for they arefo indeed, and

^ they have exchanged words for words, and ther,ev»ith in lyingaod in ^TbcSnperiour truth alfo, they.rub one another with the bitter unfavoury falc of De- *fid the In/erh vils in the Anger of God, whereby the Name ol Gud is blafphemed our have rc- and abufed, and the World is found [ to be J iu the Anger of God, turned the re- and is become a Den of Theeves and Murtherers. proacb one up-

$7. Seeingthen out of this unrighteous people, there fhould an on another. hoift [or Generation ] be borne to the Kingdome of Heaven y and feeing none lived upon Earth that was not defiled with this wicked- neffc : and yet that, iiv the Love of God there was a poffibilicy found [ that fuch a Generation might be brought forth out of Mankinde ] ' fo that wee (whoareforiy and grieved at this fore-mentioned evill Beaft,and detire to goe out from it) might come to the Grace of God» and yet no otherwife,bac in this Chrift; : And yet that it is daily found

among

358

« If herein the

New Mm Hveth.

uer, Holy Men.

Of the Su^ering^ Dpng^'Death^ and Chap, a 5 ;

among the Regenerated Chriftians, that the Old EartWy Body is fo kindled in luch wickedneffe, and that (although they would fainegoe out from. it,and leave it quite,)yet they cannot jfor the Anger hold- eth us captive in the Old Man, and the Devill is Lord therein, who driveth the Body (in the Spirit of this world) often into evil! and wickedneflc, which Man intended not to doe •, for the wiekcdnefle of the ungodly ( by his curling and falfhood J kindleth the Anger of the * Old Man : and although he be inwardly [_ new ^ borne in God, yet it is not knowne.

$8. Therefore ( feeing our falfhood and unrighteoufneffe, asalfo our offences are manifefted before Godjand appeare in the Tin^ure, and that wee could not [ othcrwife ] be freed from fuch evill ) Chrift hath taken upon him ail our tranfgreflions,and fuftered himfelfe to be accounted one that had a Devili, and a forcerer,feducer,and deceiver, as if he would have fet up an Imperiall Crowne for himfelfe , as the High Pr»efts laid to his charge •, he fuffered himfelfe to be mocked, fcourged , fpit upon , and fmitten on the face : he fuflfered a falfc Crowne of Thorncs to be kt upon his head ■, and as wee proceed a- gainft one another, and vex one another with falfhood and malice, upon Earth, where the Potent doth what he liltcth, to fatisfie his an- ger, and as wee revile, deride, mock, vilifie, and fend one ano:her to the Devil! , to deprive one another of their credit and repu- tation through falfhood j fo mu(\ Chrift therefore take all this upon kirn.

5p. And you fee cleerly, that the wicked Pharifees and Scribes put thefe things upon him •, for thefe things did not happen to him for nothing, or without Caufe i for it was of neceffity to be fo : for the Pharifees, Scribes, and Rulers, had put that in his difh,for him, which he mufl eate. Or fhall wee be filent, wee mult tell it,though it fhould cofl us our life.

do. Behold thou wicked Antichrift, thou art the fame which rhou haft alwayes been, thou art an old, and not a new ( Antichrift_, '\ rhy cunning policy is borne in the Anger of God-, the Devill rciacheth thee to doe what thou doeft : Among Princes and Kings ( who have their ground and foundation in Nature ) thou ftirreft up to warres and diflentions,that thou mighccft be advanced by them, through thy deceit, hypocrifie, and knavifh futtle cunning policy^ this thou doeft out of Pride \ thou perverteft the Scriptures of the " Saints, to pro- mote thy vapouring haughtineire,and art a Murtherer of foules, thou caufefl mockings among the ignorant, fo that they think ( when they many times perfecute a holy foule ) that they doe God good fervicc in it : thou teacheft them fo, or elfe they would not thinke any fuch thing s thus thou workeft Confufion , and art BabeUt a Habitation of Whoorcs, and of all Deyils i even fo faith the Spirit.

41. This

Chap. 2 5 . RefurreBion of Jefus C^jrijh 35^

61, This is their courfe one among anorher, one rcproachech and condemneth this, the other that, and it is a cencinuall howling of De- vils i all manner of Lowe, charity, and union is extinft, the mouth fpeaketh one thing, and the heart thinketh another : they all cry out one among another, and none knoweth where the woelyechi And Chrift muft thus take all this upon him •, Many ignorantly cryed ( by the infkigation of tlie High Pricfts ) Cmcifie h m, ouc.fic h m, hs hath made uproares and difturbance among the people, and yet knew not

any caufc why they (aid fo. And fo it is at this day, if Antichrift *en- * P'ide any trappcth any in his ficrceneffe i he cryeth out upon him for a feftary, ^^-^^ reprovt a fchifmatick.a difturber of the peace,and maker of uproares,and then e^f^ & vk- all cry, A Heretkk, A Heretick, and yet their hearts can fay no cvill li/:daefe' of him.

62. Thus behold, thou falfeOppofer of Chrift, and Author of all uproares, mifchiefe, and difturbance upon Earth, how many ignorant filly people are there under this thy reproachful! blafpheming> which thou many rimes caufeft to lay afpertions upon a holy foulc Behold, now if that perfecuted foule (hall cry to God for deliverance, then ic

all comech to be a Sub(\ancc, 7 and an ElTence before God i And now T Or,«a remevt^

if thofe poore foules many times ( which thus ignorantly have flande- brance before

red a holy foule ) come before God, and would fainc be faved j then Gad.

if Chrift now had not taken all thelefalfe reproaches and afperfions

upon him, and reconciled his Father in himfclfewith his Love, where

would you poore finners abide ? Therefore Chrift commandeth us to

forgive [_ others ] , as his Father in him hach forgiven iis : if wee doc

not fojthe fame meafure that wee mete to others, wee fhall have mea-

fured unto us.

The Gate of a Poore Sinner.

€^. Therefore thou beloved Soule : if thou art fallen into .heavy fihnes and blafphemies, through the deceit of the Anciehrift, and the feduftion of the Devil! and his followers : Confider thy felfe inftantly, continue not therein, nor doenotdefpaire in that condition : forgive thy adverfary his faults, and pray to God the Father, for Chrilts fake, "who hath borne all our \yickednelTe\jnd in'quities upon him ( as a pa- tient Lamb) *, and they fhall be forgiven thee. N.iy, wee fhould not in Eternity have ever been able to come our of this cvill and wicked- neffe, if the * Mercy of God ^ without our knowledge or dclcrt ) had * Barmhertz- not helped us out of it. . ' igkeif, A/er-

64. Ohowwhollyofmeere[ Me'-cyandjGracehathGodthe Fa- cifulnejfe. ther given us his Sonne, who hath r.kcn upon him our tranfgrefrions, and reconciled -him in his A'lger, AM Men are invited to this Grace, a j-^f,^ Father of what condition foever they are, they may all come, whether they be TurJies, Jevres, Heathens, or Ghriftians, or what name foever they

ar«

3^0 of the Suffer i?9g^ ^ji^g^ Death^ and Chap. J 5.

are called by, none are excluded : all that arc weary and heavy laden may come to Chrift,he will receive them and refrefh them alljas him- fclfe faith : and v/hofoever teacheth,or faith ocherwife, or feekech any other way, is the Antichrift, and cntreth not by the true Doore into the Sheepfold. Amen.

^$. And now if wee confider the fcornings, defpifings, and mock- ing of Chrift, and that all was done by the inftigation of the Great ones •• and that commonly they were the poore filly people that fol- lowed him, except fome few that were wealthy : wee then cleerly finde that which Chrift faid j Xhet a rich mm xvUl hardly enter wo the l{ingdomt of Heaven. This is not meant concerning their riches, but concerning their vaine, glorious, proud, and covetous life , whereby they confume the fwca-t of the needy in Pride,and forget God. O how hard it is for one that is proud, to humble himfelfe before God and p/Ian : and the Kingdome of Heaven confifteth onely in the vercue and power of Humility.

6$. Yet it is fecne that fome wealthy people did draw neere to Chrift: whereby it maybe perceived, that the Kingdome of Heaven confifteth not in mifery onely,but injoy in the Holy Ghoft •, and none ought to efteeme hipnlelfe happy, becaufe he is poore and miferable : he is in the Kingdome of the Devill neverthelelfe, if he befaithleffe and wicked. Alfo none that is rich ought therefore to raft his goods and wealth away, or give them to be fpent lavifhly, in hope to be fi- ved in fo doing : no friend^the Kingdome of Qod confifteth in Truth, in Bighteoufneffc,and in Love towards the necdy,to be rich danmcth none, that ufe it aright •, thou needeft not to lay downe thy Sceprer, b Or, felitary and run into a '' Corner, crying, that is but hypocrifie : thou mayeft refer ved life, doe righceoufuefle, and better ferviceto thi Kingdome of God, in iuaCloifter or holding thy Scepter by helping the oppreffed, proteding the I<jno- ^enafieryyOr cent j and granting Right aud Juftice, not according to thy Cove- Private life, toufneffc, but in Love, and in the fcarc of God ; and then thou art al- fo a Brother to fofcph of Arimithea, and fhalt ftiioe brighter than o- thers, as the Sunne and Moone compared with the Starres. It is one- ly the pride, covetoufneffe, envie, falfhood, and anger , that is tfci/K Crowne of the Devill y therefore conceive it arig.ht. , \

Of Chrifis Reft i» the Grave [^Qr StpuJehre,^

57. Wee know that the Body without the Spirit, is a thing that

lyeth ftill J for though the body of Chrift C the Holy Elenaent genera-

« EartnhcrtTc ted in the ' Mercy ) is from God j yec the mobility and life ftandeth

i^eit. onely in the Peity, and in us Men, in the Spijrit of the, foule, and in

the Spirit of the Great World, which arc unftvercd in this Body up-

00 Earth.

d8. Therefore now the qucftion is, Where the foule of Chrift was

chap, 2 5 • RefurreRfon of Jefus Cf^rifl. 3^1

all che time that the body did Reft in the Grave ? Beloved Reafon,doe not like thofe, that are blinde concerning God, who fay, the foule [ of Chrift ] went away from the Body do.vnc into Hell into the Earth, and during that time, in the Divine power and vertue -, aflaulted the Devils in Hell : and bound them with chaines , and deftroyed Hell. Oic is cleane another thing. The Saints riling out of the Graves at the hourc of the Death of Chrift j declareth otherwife.

6p. Reafon knoweth nothing at all of God, and if it be not pofTible to attaine further from the Gift of God, doe not defcend downe into chat Deepe » but in finglentffe of heart ftay <* on the Article i it will d nefi conten- not endanger thy happineffe : God iooketh oncly upon the will of ted -iviih ibat the Heart. Thou muft not fearch fo deepe into every thing, if it be rvhkh the not given rhee, as it is to this Pen -, this Pen writeth in the Counfell Scripture of God, ( that which the hand knoweth not, and fcarce underftandeth faith. the leaft fpark of it ) and yet very deeply, as thou feeft^that the things to come are fhewen in a very difficult depth, which God alone will tQ^g ^^z,;^ difcover in due time, v^hich is « unknowne to us. jy^^fj ^^ known

70. Thou know eft that God himfelfe is ail, and there are but jQyc * Three Principles ( vf^. Three Births of diftindion ) in his Effencc •,

or elfe all things would be one thing, and all were meerely God, and

if it were fo,then all would be in a fweet mceknefie : but where would

be the Mobility, Kingdome, Power, and Glory ? Therefore wee have

often faid •, the Anger is the Roote of Life: and if ^ic be w.thoutthe

Light, then ^ it is not God, but Hell fire^but if the Light (hinc there- ^^^ ^»gcr,

in, it becometh Paradife and fulneffe of Joy.

7 1. Therefore wee can fay no etherwife of the foule of Chrift, but that he commended it into his Fathers hands, and the Father took it into his Divine powers it ftood with its Roote therein before : but its own Roote, was ( without the Light of God, ) in the Anger. And now the foule of Chrift came with the Light of God into the Anger •, and then the Devils trembled, for the Light tookc the Anger captive, and che Father ( underftand, his Anger) in the Kingdome of Heaven was Paradifc, and in Hell remained to be Anger ftill. For the Light fhut up the Principle of Hell, fo ( to be underftood, ) that no Devili dareth to take one glimpfe [ of light ] in thither , hie is blinde before the Light, and [ the Light ] is his terrour and fhamc.

72. "And fo thou muft not think that the foule of Chrift was then gone a great way from his Body ■■, for all the Three Principles were on the Croffe, why alfo not in the Grave ? at that very mornenc , when Chrift laid oft' the Kingdome of this world, the fouJc of Chrift preffed into Death, and into the Anger of God, and in that very moment, the Anger was reconciled in the Love in the Light, and became Para- dife : and the Devils were captivated in the Anger in themfclves, to- gether with all wicked foules : and fo inftantly the life did fpring up

A a a through

l6z Of the Su^ering^ ^P^g-i '^^ath, and Chap. 2 J.

through Death, and Death was deftroyed, and made a fcome \ yet to the wicked ( which rcmaine in the Anger ) it is a Death, but in Chrift h is a Life.

73. Thus the foulc of Chrift rcftedin the Grave> in the Father, forty houres prefent with its body ', for the Heavenly Body was not dead, but the Earthly onely, thcfoule fprung up in the Heavenly through Death, and ftood forty houres in Reft •, thefe were the forty houres, in which Adam was afleepe , when his wife was takien out of him : as alfo the forty dayes when M.o[ti was on the Mount [ and l[- rad was tempted to try J whether it were poflible to live in the ver- tue or power of the Father in the Kingdonie of Heaven. But when it was found to be impolTible. then prefently the people fell away from the Law of the Father ( vi-^ixon\ the Law of Nature ) : and worftiip- ped a Calfe that they had made, to be inftead of God : and Mofx brake the Tables of the Law.

74. And God fpake further to Ifrad in the fire,that they fhould fee, that it was not poflible to enter iato ihe Land of Proniife (" {_ into ] Paradife ^ till the tight ft^Jhua ot fefm came, who fhould bring them through Death into Life : confider this further : I will (ctitdowne very cleerly in the other Bookes concerning the Tables of Mofes v fearch for it, and you will finde the whole ground, of whatfoever JHo- fes hath fpoken and done.

Of C^rifls RefurreBion out of the ^rave,

7$. As /4i«;» went out of the cleere Light of God, into the dark Kingdome of this world, and thefouleof^<!/<»«» ftood between two dark Principles (as between Death and Hell ) and grew up in the bo- dy i fo alfo would Chrift ( in his growing body ) rife up from the dead at midnight, and make the night in his holy body to be a cleere Eter- nail Day, whereinto no night ever came,but the Light of God the Fa- therland of the Lamb fhone therein.

. 7(5. Thou fhouldft not think that the foule of Chrift thefe fortie houres was in any other place than in the Father, s and in his body, where it fprung up ( in great meeknefle upon the perfecution Q it had J ) as a Rofe, or faire flower out of the Earth ; as alfo our foules in our Reft, in the Body of Jefus Chrift ( at the Laft Judgement-day in thedeftruftion of this world ) fhall in the new body breake forth

zAsfiregoeth out in the Iron by the waters quencbrng or {iUmgofity and yet re- mainetb in. the Iron in its own princi- ple.

^ Ourapfoiw ^tedtim^

againe out of the Old ; and in the meane while the foule groweth up in the Holy Element, in the body of Chrift, till *» oar forty houres alio come about, and not one houre longer, than the appointed time is. Thus is the body of Chrift in the power or vcrtue of the Father, ( through the foule ) rifen againe and gone forth , and hath in it the Light of the Holy Trinity. Tjf Itvfis nq^ needfull that the Stone fhould be rowledaway

[from!

Chap. 1 J . RefurreBion ofjeftts Chrift.

C from the Grave ] , bat to convince the blinde Jewes, that they might fee it was but folJy in them to goe about to detaine or fhut up God : alfo becaufe of the Difciples weake Rcafon, that they might fee that he was r i(en for certain : for when the Stone was rowled awayj they could goc into the Grave and fee it themfelves.

78. Alfo the Angel appeared to them there,and comforted them : Thus will Chrifi: comfort his afflided ones , who are afflided for his fake : yea he is [ prcfcnt ] with them, as he was with Mary Magck- Icne, and with the two Difiriples going to Emau^.

79. Thou muft know, that no Stone or Rock,can keepe or reralne his body, he pierceth and penetrateth through all things, and break- eth nothing : he comprchendeth all things, and the thing compre- hendech not him : he comprehendeth this world, and the world com- prehendech not him : he is hurt by nothing, the whole fulnefle of the IJeity is inhim : and is not included ki anything : ' he appeareth a Creature, in our Humane forme, in the fame ''dimenfious chat our bodies have ; and yet his body hath no end or limit ■, he is the whole Princely Throne of the whole Principle.

80. Wjnen he was here upon Earth in the earthly Man , his out- ward body was circumfcribed and limited, as our Bodies are : but the Inward body is unlimited : for wee alfo ( in the Refurreftion in the Body of Jefus Chrift ) arc unlimited, yet vifible and palpable or com- prehenfible, in the heavenly flefh and bloud,as the Prince of life hun- fclfc is f ' wee can in the heavenly figure [ or fhape '} be great or lit- tle, and yet nothing be hurt or wanting in as , there is no need of comprelfmg the parts of that body.

81. O dcare Chriftians, leave off your Contentions about the body of Jefus Chrift : he is every where in all placet, «^ yet i« the Heaven •, and the Heaven ( wherein God dwelleth ) is alfo every where : God dwellcrh in the body of Jefus Chrift, and in all holy fouks of Men, even when they depart from this outward body •, and if rhey be rege- nerated, then they are in the body of Jefus Chrift,even wfeiie they arc in this Earthly body ; A foule here in our body upon Earth, hath not t;he body of Chrift in a palpable fubftance, but in the word of power C or vertuej which comprehendeth all things : in Chrift indeed body and power is one [ thing] i hut wee moft not anderftand Lchis,of the foufc Elementary ] Creature [_ which is ] in this world-

82. And the Spirit "fignifieth, diat if you doe not kaveo^this ContencioB, you fhait luve no other figne j^giv^nyooj chen the ° %nc of B^St in fire, in zeale, tt»c z«alc (hall dcvoure yoti, and your contention muft devotire your fclves, you muft confumc your felves ■■, therefore are you not madd ? Ane yee not all Brcdiren,fe are yec not all in Chrift ? If you did convcrfe in Love, ▼hat (lioajd you need to ftrjve about yoar Native Countrey ("wherein you dwell) ? O leave off,

Aaa 2 your

3*3

'■ Nofe.

^ Circurxifcrh'

tion and b,-g-

nejfe.

^ptt.

Note.

" Or, Tvitnc/- fab.

o n'ben the fire divoured the unbeUeving Captaines and their fifiici.

3^4 ^/^^^ Sujf'eringy J)yi»g^ Death^and Chap.25,

yoar caufe is cvill in the fight of God, and yee are ail foui.d to be in Babell \ be advifed : the day breaketh : how long will yee keepe Com- pany with that adulterous Whore ^ Arife, your noble Virgin is ador- ned in her Orient Garland of Bearle : fhec wcareth- a Lilly which is raoft dclightfome : be brotherly , and fliee will adorne you indeed^ 7{«te. P wee have feene her really, and in her Name wee write this.

'^ * 85. There is no need of Contention about the Cup of Jefus Chrift,

his body is really received in the Teftament, by the faithfull, as alfo his Heavenly Bloud, and the Baptifrae is a Bath Cor Laver] in the vva- ' tcr of the Eternall Life ( hidden in the outward [ Baptifme with wa-

ter ] ) in the Word of the Body of Chrift. Therefore all Contention' [ or Difputation ] is in vaine : be in Brotherly Love, and forfake the Spirit of Pride, and then yee are all in Chrift.

84. Thefe very deepe and difficult matters are not profitable for you, you ought not to looke after them ; wee muft onely fet them downe, that you may fee what the ground is •■, and what the Errour is. For wee are not the caufe of thefe Writings , but you ( in your high puffed up Luft ) have ftirred up the Spirit, that you might finde out the thoughts of your hearts, )et the Refurreftion of Chrift be power- full i^ and eifeftuall ] to you : for his Refurreftion is your Refurrefti- on : and in him wee fhali grow, and flourifh, and live Eternally : one- ly ftick to him,and then you cannot pcrifh inany diftreflie : for if you have him, you have the Holy Trinity of God.

8$. If you will pray to God, then call upon God (your Heavenly Father ) in the Name of his Sonne Jefus Chrift^ Q defiring ] that he would forgive you your finnes,for the fake of his fufferings and death ; and give you what is good for you , and may further your (klvation ; Give up and yeeld all whatfoever is earthly, to his pleafure and will j for wee know not what wee fhould defire and pray for, but the Holy GhofthelpethusinChrift Jefus, before his Heavenly Father. There- fore there is no need of many words [ or Long Prayers 3 > But a be- leeving Soule, which with its whole Earneft [ refolved purpofe, ] yeeldeth it felfe up into the Mercy of God, to live in his will, in the Bodyof Jefus Chrift: and continuethconftant, then he is fore and fafe from the Devill.

86. That Phanraiie about the Incerceflron of the Saints, is unpro- fitable : it is but a vexation, whereby you difquiet the Saints in their Reft. Doth not God himfelfe call you continually : and doth not your Virgin waite for you with a Longing Defire : doe but come, and Ihee is yours ; you need not fend any forraine Embafiadours : it is not heere, as at Court ,• Chrift would alwayes faine increafe his Heaven, in his Joy : Why ftand you fo long in doubt, becaufe of your finnes ? Is not the Mercy of God greater than Heaven and Earth : what doe ypumcane? There 15 nothing nwrcr you than the Mercy of God j

onciy

Cbap. 2 5 . RefurreBiin ef Jefus Chrfft , ^ ^ 5

onely in your finfull impenitent Life, you are with the Devill , and not with Chrift Say what you will : though you fent a Million of Em- bafladours to him, if your felfe be wicked,you are but with the Devill ftiJl : and there is no remedy ,but you muft your fclfe rife with Chrift, and be borne anew, in the body of Jefus Chrift, ( through the power of the Holy Ghoft ) in the Father, in your own foule. If thou makeft a feaft [ or keepcft a folemnity J doe it for the benefit and s reliefc of q or, Mainte^ the afflifted and needy, w hereby God is praifed in thy Love, and that nance, is well i but if it be for the Rich Glutton, who onely ufeth it out of pride and lazinefle, thou haft no benefit of that : for God is not prai- fed therewith, neither doth Paradife grow theiein.

87. And doe not relie upon the hypocrifie of the Antichrift, he is a lyar, and covetous, and a diffembltr : he mindeth onely his Idoll the Belly, and is a Thiefe, in the fight of God : hedevoureth the Bread, that belongeth to the needy : he is the Devils Hell-hound, learne to know him.

88. Speaking then of the true Refurredion of Chrift , wee will alfo Ihew Qfomewhat ] concerning his converfation ( thofe forty Dayes ) after his Refurreftion, before his Afcenfion ; Becaufe wee know thac he is become a reall Lord over Heaven, Earth,and Heil> therefore wee fiiew you, how the Kingdome of this world with all the Eflences and qualities thereof, hath been fubjefted to him. And although he did not alwayes converfe vifibly with his Difciplcs , yet many times he ftiewed himfelfe to them vifibly, palpably, and ftaying with them, 'according to the Kingdome of this world, according to his body t According to which he had heere, which was fwallowed up by the new Body, which tlye ritlmprt- he muft prefent againe, as God would hive it to be prefented : for ptrcy 0/ the God is Lord of every thing, and every thing muft be changed, ( as he four Elements* pleafeth, ) that he might thus ftiew his Difciples his reall Body, and

the Print of the Naylcs : which ftand in the Holy Chrift, in his holy Body in Eternity ( as a figne of his viftory ) and fhi ne brighter than the Morning- Starre.

8p. He thereby confirmed his Difciples wcake faith ; and fo ftiew- ed, that he is Lord alfo over the Kingdome of this world : and thac aU whatfoever wee fow, build, plant, eareand drinke, is fully In his Almighty power, and that he can bleffe and increafe it, and therefore he is not fevered or parted from us ', but as a flower groweth out of the Earth, fohis Word, Spirit, andj'vowcr [orvertue] groweth in every thing •, and if our mindebe fincerely inclined to him, then wee arc bleffed of him, in body and foule : but if not » then the curfe and the Anger of God is in all things, and wee eate death in all fruits £ or food ] . And therefore it is that wee pray, that God will blefle our meaceand drinke, alfo our bodies and foules in Chrii^ and chat is right.

90. Secondly,

^ Or , worlilvg property oftbt foure E'emen- tary tvorld.

%66 Of the Sufferings Dyifij^^'Dgatby and Chap. 15.

90. Secondly ,wee intimate alfojhowChrift converfed upon Eanh, forty daycs after his Refurredion, ( underftand, in the Kingdome of this world, whereas yet he was in Heaven) yet he bare that Image without any outward Glory or Clarity before the eyes of Men ; and he had the body wholly with every ElTencc, as it hung on the Crolie, except the ^fource of the Principle, which he had not j but elfe he jiad all EtTences in flefh and bloud, and yet the outward flalh ftood in the might [ and power ] of the Heavenly. This wee fee, by his going in to his Difcipks , the Doore being fhut ; and pafled wich his body through the wood c^f the Doore : Thus you may underftand, that the world is as nothing ro him, and that he hath power over all things,

9 1. And further alfo wee intimate to you , that thefe forty dayes, are the forty dayes of ^dtvfis being in Paradife before his fleepe ere the Woman was made out of him, where he ftood in the Paradificall Temptation,wherc he was ftill pure and heavenly ', And fo this Chrift mufl alfo ftand forty dayes in the Paradificall fource i or condition ] in the Temptation ( to try ] ( whether the body would continue Pa- radificall ) before he was Glorified : and therefore he did eate and drinke with his Difciples in a Paradificall manner, ( as /idam fhould have done)into the Mouth, and not into the Body,for thcconfuming confifted.in the vertce \_ or power 3 •

pz. Heere it was rightly tempred, whether the body would live in divine vertue and power, as Auata alio fhould have done,while he was in Paradife in this world : and though he were there.yet be was in this world, and yet he lived not in the fource of this world, but in the Pa- radificall property above the world, and alfo above the wrath of the Anger in the Hell : he fhould liave lived in the fource of Love, Humi- lity, Meeknefle, and 'Meicy in the friendly will of God : and fo he fhould have ruled over the Starres and Elements, and t*iere fhould have been no death nor frailty or corruption in him.

P3. Therefore yee Turkes and other f«perftitious People* yoa fhould obferve and underftand aright •, wherefore Chril^ gave us fueh Lawes : as command us not to be revengeful!: and that "when any ftrike us on the one cheeke, wee fhould prefent the other to him, and fo further j that wee fhould blelle them that curfe us, and doe well to them that hate us, and hurt us, underftand yee this ?

P4. Behold, a true Chr ifiian ( who liveth in the Spirit of Chrift ) muftalfo walke in the converfation of Chrift : he muft not walke in the fierce fterne revenging Spirit of this world i bnc as Chrift lived and converfed in this world, after hisRefurtcAion, and yet nor ta the fourccor property of this world. And though it is nor poffibt for a$ ( while wee live in the fource ol this world ^ to doc fo, yet in the ni:w Man in Chrift ( wI^mti the Devil 1 hi dctti and obfoKcth ) mcc may •, if wee live in meeknelTejthen wee overcome the world in Chrift : if vwee _ ■ ,• --jto . recompence

»Barmhertx- igkeit •, Mcr- afulnejfe.

Chap. 2 5 . RefurreBfon of Jefus C^rifi.

recompence Good foa Evill,chen we witneffe, that the Spirit of Chrift is in us : and then wee are dead, to the Spirit of this world, for the fake of the Spirit of Ohrift? which is in us ; and though wee are in this world, yet the world doch but hang to us, as it hung to Chrift after his Refurrcftion, and yet he lived in the Father in the Heaven, even fo doc wee alfo, if w ce be borne in Chrift.

95. Therefore let this be told you yee Jewes , Turkcs, and other Nations : yee need not looke for any other, there is no other Time at handjbuc the Time of the Lilly •, and the figne of that [ time ] is the " figne of ELat. Therefore take heed in what Spirit you live, that the fire of Anger doe not dcvoure you, and * eate you up. It is high time to caft ]e\ibel\r'nh her whoredomes out of the houfe : leaft you re- ceive the wages of the whore i and as you revile one another , fo you devoure one another. Truly , if the contentious Difputations be not fnddenly ftayed [_ and thefe courfes mended ] , the fire will biirne out aloft over Babel •, and thea there will be no remedy , till the Anger eate up and confumc all whatfoever is in it.

9(5. Therefore let every one enter into himfelfe, and not fpeake^f another, and hold his way to be falfe,but look that he turne himfelfe, and have a care, that he be not found in Anger of the devourer *, elfe ifhefhouHhoope, and hallow, and laughing fay, looke how Babell burneth, then he muft be burnt and confumed alfo, for he is fiell for that fire : and whofoever feeleth a thought in himfelfe, that doth but wifh for the Anger, [ to devoure "] , y that proceedeth from BabeH.

97. Therefore it is very hard to know Babels : every one fuppo- fcth that he is not in it : and yet the Spirit fhewcth mee, that BabeU » enclofeth the whole Earth •, therefore let every one look to his own wayes,and not hunt after covetoufneffe, for the » Driver deftroyeth it, and the Stormer eatethit up andconfumeth it ; the Counfell of the Wife Man will not help then : all the Wifdome of this world is folly : for that •» Fire is from the Anger of G^ •. your Wifdome will turne to your hurt and fcorne.

Of Cf^rifts jifcenjion tuto Heaven,

98. As wee know, when Adum had lived forty dayes in the Para' difc, then he went into the Spirit of this world , whereas he fhould have gone into the Trinity j for he ftood In the Time of the Tempta- tion -, and if he had held out thefe forty dayes, then he had been ful- ly with his foule in the Light of God, and his body in TtmaritfuKdo^ [] in the Holy Ternary ] , like this Chrift.

99. For when he had converfed forty dayes ( after his Refurredi- on ) in the Probt [ or Trial! ] in this world •, then he went up into a Mountaine, whither he had appointed his Difciples to come,aDd went op aloft vifibly, with his own body which he had oflfcred up on the

Crofie

3^7

"Seei/jr/.St. * Or, confume you.

y And be ii of BabcU.

* Includeth &• in€ompa[fetb. » 7he roratb devonreth all that covet ouf' nejfe gatbcretb together, ''Or, the de- vouring pu- wjhment.

3^8 Of the Su^mHg^Djhg^Death^and Cbap.aj,

Crofie ( till a cloud cair.e 2nd did hide him from their fight ) for 2 fure figae that he was their Brother : and that he ( in this Earthly forme and body ) would not forfake them *, as he alfo faid to them, Beholdj 1 am wiihyou to the mdofthe world.

loo. Now then faith Reafon, whither is he gone? is he gone out of this world, aloft above the Starres into another Heaven ? Hearken my beloved Reafon, incline thy Minde toChrift and behold,! will tell it thee : for we fee it and know it : not I : for when I fay we,you muft not barely underftand it of my Earthly Man : for the Spirit that dri- veih this Pen isfpoken of alfo •, therefore 1 write and fay wee, when I fpeake 0 f my felfe,as of the Author •, for 1 fhould know nothing,if the Spirit of knowledge did not ftirre it up in mee : and there could be nothing found hut in fuch a way, the Spirit would not be in any other way : but he did hide and withdraw hinifelfe : and then my foule was very much difquiered in mee, with great longing after the Spirit, tiji I did learre how it was.

loi. Behold that which theAntients have invented and taught,

is not the Ground -, They tooke upon rhem to meafure how many

* Caelum Em- hundred thoufand miles k is to * rhc Heaven whither Chrift is gone.

pyrcum, rfcfjr They did it to this end/that they might be Gods upon Earth them-

eallit, felves, as their invented Kingd'me fheweth and t-'eclareth, which

ftandeth mterly in Babt L Bthold, when vee fpeake ot the Thronef,

it is clitane another thing than that they nr.eane : and their blindnclie

and ignorance is found , though there is a Spirit in their knowledge

which is not fo much re)efted : but that Spirit is not [or comeih not]

tx reinanofar^o [ out of the Holy Ternary ]] out of the Body of ]e-

fin Chrift, but it is cut of the High Eternity , which flieth up above

the T hrones •, which may be mentioned in another place.

102. Wee muft continue in this Throne [which is ours] > what are the other Thrones to mee,where the Principalities of Angels are : they are indeed our friends,and faithfull helpers in the fervice of God*, wee muft look upon our own Throne wherein wee were created and made Creatures , and upon our Prince m that Throne •, upon God. The firft Purpofe of God ( when he created us , and beheld us in the Eternal! Band ) that muft ftand.

log. This was the Throne of Lucifer, with his Legions : but when he {ell,he was thruft out into the firft Principle : and then the Throne in the fecond Principle was empty: in the fame Principle God crea- ted Man, which fhould continue therein, and it was tempted [ to tryj whether that were pcflfiblc •, and to that end it was, that God created the Third Principle, ( in the place of this world, ) that Man alfo ( in rbe fall ) might not become a Devill, but that he might be helped a- gaine. Therefore the Enmity ©f the Devill againft Chrift is, becaufe he fitteth upon his Royall Throne, and bcfidcs holdeth him captive with his Principle. 104. Thus

chap, i 5 . Re[urreBio*i of Jefm (^rijl,

104. Thus the place of this world ( according to the Heavenly Principle,) is the Throne and Body of our Chrlft : and all ( whacfoe- ver is ia this world in the Third Principle ) is his own alfo ■, and the Devill ( who dwelleth in this place in the firft Principle ) is our Chrilts captive {_ or Prifoner ] .

105. For all Thrones are in God the Father , and without him is nothing i he is the Band of the Eternity •, but his Love in the Body of Chrift ( as in his Throne ) hoideth the Anger in the Band of Eter- nity ( together with the Devils ) captive. And you muft under(Und, that all is creaturely, his Love, and alfo his Anger •, and as is mentio- ned before* fo the difference [ diftin<^ion or dlvifion 3 is a Birth j and fo it cannorhe faid, that the Devils dwell farre from Chrift, no j they are neere, and yet in Eternity cannot reach to him : for they cannot Jlee the dcere Deity in the Light,but are "* blinded by it,and wee fhall in Eternity not fee nor touch them, as at prefent wee fee them not, becanfe they are in another Principle, and fo that Principle re- maineth.

10^. Thus my deare Minde, know j « ihn rhe creature of Chrift is the Centre of this Throne, from whence every life procecdeth, z^/'^. whatfoever is heavenly j for in that Cenrre is the Holy Trinity, and not alone in this Centre, but alfo in all Angelicall Throne?,aIfo in the foules of holy Men : oncly wee muft thus fpeake, that it may be un- derftood. Now the Body (underftand the Creature, the Man Chiift.) is fet in the midftof this Throne : and ftandeth alfo in Heaven, ( un- derftand in his Principle ) fitting ^in his Throne at the right hand of God the Father.

1070 The right hand of God, is where the Love quencheth the Anger, and generateth the Paradife, that muft needs be the Right hand of God, where the Angry Father is called God in the Love and Light of his Heart, ( which is his Sonne ) •, and this bodily Throne ( w^^. the whole body of Chrift) is wholly at the Right hand of God j but when it is faid, tt the rtght handofGod^ then underftand, the moft inward Roote of the (harpe Might of the Father, wherein the Omni- potence confifteth, where the Father himfelfegoeth forth, into the re-conceived will, into the meekneffe, and openeth the Gate ( in the difpellingof the Darknefle ) in himfelfe : thus Chrift is fet therein, and fitted! thus at the Right hand of the vertue [or power J and Om- nipotence, in fiKh a manner, as wee cannot more highly cxprdTe it with our Tongue, wee underftand it well in the Spirit : therefore it is not needlull for you to fearch any further into it : but onely lookethat you attaine the Body of Chrift, and then you have God, and the Kingdome of Heaven , but wee muft write thus , becaufe of the Errours in the world , and for their longings fake that are therein.

B b b 108. But

^"^9

^As tbofe crea.' tures that fee iuthe dari^are bliiidcd bj the Sunne.

« Ai the Su»nt h the Centre of all that irve^ meve , and (prifig in the jour Elementtt

^Or, vflth.

370

Of the Fe'ajl of *Fe»tecofl, Chipt 26.

log. But wheo you aske ■', Doth Chrift fie or ftand, or lye along I then you aske, aslf an AlVefliould aske about hfs fack he carrieth,how the Taylor made it : yec the Affe muft have provender given him, that he may carry the burthen theJonger. Behold, Chrift fitteth in hi nfelfc, and ftandech in himfelfc, he needeth no chaire, nor fooc- ftoole:his power is his ftoole, there is neither above nor beneath there. And as you fee in the vifion of Efaias, that was full of eyes bc- hinde and before, above and beneath *, fo the body of Chrift, the holy Trinity(hiDethin.£hfiwh©k£Qdy, and needeth no Sonne, nor day- light,:, ', Ei t: b/E ; :•)<.»-/ ^ "i Kali .07oJ o^l ,;;bi(;-i^^ J'.l

I ;i i ;i0:livi

e H A p. XXV I. ,

*M^ii fmu.de. Of the » Feafl of Penteco^. Of the fencing of the . \ Holj (jhojt to his A^o^kSyaadthe Beleevers.

\ Sttcrifiaed.

f Clarified or Brighiesed.

Exodus 24.

^Became bright anddidjhinc ii\c the Sun.

The Holy gate of the Divine Poveer,

1. |L TOw faith Reafon, if Chrift afcendcd thus with his body, : j^J which he ^ offered upon the Crofle, when was he Glorified in hisbody ? Or how. is, his body noy ? is it now as his Difci- ' pies faw him aifcend into Heaven r My beloved Reafon, my Earthly eyes fee it not, but the rpirituall[eyes ] in Chriltfeeit very well. The Scripture faith i Hcts'^ Glorified and Lor clover oM •, but wee will open ro you, the Gate of the Great Wonders, that you may fee what wee fee. , j ..

2. Behold, when God the Father had brought Ifrael into the Wil- derncffe to Mount Sinai , and would give them Lawes, in which they fhould live : then he commanded Mofis to come up the Mountaine to the Lord, and the reft of the Elders muft ftay a farre off, iand the people below the Mountaine : and Mofes went up the Mountaine a- lone, to fhe Lprdy,and there appeared thebrightneffet or Glory ] of the Lord, aad'on the feventh Day he called ^(j/ff ,and fpake with him .O.nceming all the Lawes ? And the countenance of Mo[cs was ^ Glo* rified from the Lord, fo that he could ftand before him , and fpeake with hiiTJ. Thus alfo the Man Chrift in TanariofanSlo \ in the Holy • Ternjry ^ ( n^ hen he was afccnded into his Throne ) was Glorified on the ninth Day in the Holy Trinity.

3. Uiidei ftand it right :hisfoulein the Creature was not firft Glo- rified, but his whold Body, or Princely Throne : there went forth ouc of the Centre of the Holy Trinity, ilie Holy Ghoft j as you fee clecrly,

that

Chap, t6. Of the fending of the Ilofy Ghoji, .,- j

thatthofe ('nvHo had put on the Spirit of Chrft) were highly en- lightened : for the Holy Ghofi svent foi th from the Centre of the Tri- nity into the whole holy Element, and did fip'.*- into the * Mercy of <Ba-mhertz- God : and as he Triunnphed in the Body of Jefus Chrift, fo alio in his igkeit • Jklcr- DJfciples, and in the Beleevers- cifulneffe^

4. There were opened all the Doores of the Great Wonders , and "

the Apoftles fpake with the Languages of ail Nations : and fo it rr.ay be feene cleerly, that the Spirit of God hid ope.:ed all the Centres of all ElTences, and (pake out of them all j for Chrift was the Lord, and the Heart of all Elfences, and therefore the Holy Ghoft went out of allElfences, and filled the Elfences of all Men, which turned their eares with a de/ire to it,and in that he preffed into all : and every one heard ( out of his own ElTences and Language, ) the Spirit of God fpake out of the Difciples ; and the Holy Ghoft was borne in the bo- dies of all their h'e.irers, which had but an earneft defire to it, and they were all fillcd-.for the Spirit of God pierced through into their hearts, ashcprellisd forth out of the Centre of the Trinity into the whole body and Princely Throne of Jefus Chrifij and filled all ourwardiy in the Clarity \_ or Glory ] .

, $. Thus all the holy foules were filled, fo that their whole body in all ElTences was nude ftirring from the exceeding pretious vercL'e Qor power J which wen? forth in the. Wonders in pov-er and in '^Deeds "'Or Mlradet. diat were done there. And here is fet before us die vertue [or powerj of the Father in the Fire, in his fevere Omnipo'ency on Mount S'i/*.;/, alfo the Still Loving vertue of the Sonne of God in :he Love and Mer- cy y for wee fee that wee could nor at all live in the Father ( in the fourxe of the Fire ) : and therefore l^lofes brake the Tables, and the people fell away from God., ,

6. But now when the Meeknefle was in the Father, then the Love held the Anger captive, and [ the Love j went out of the fource of the Father ( and that was the Holy Ghoft ) in the Wonders : There ftood the highly worthy heavenly Virgin ( of the Wifdome of God ) in her highdft Ornament, with her Garland of Pearles : there ftood tP.iitry in Tcrn&rio Sancio, of which the Spirit ( in the Antients} hath fpoken wonderfully j And here ^dam was brought into Paradife againe.

7. And now if wee will fpeake of the Glorification of Chrift, and of his body, which he vifibly ( and in that forme in which he had con- verfed upon Earth } afcended wichall j then wee muft fay, that as the Love of the Heart of God hath reconciled the Anger of the Father,

and holdeth it as it were captive in it •, fo alfo the Holy Ternary hath ^ ^^^ ruihi^ ] comprehended the hard palpable body of Chrift, r;^.the 8 Kingdome fcp^^iy.

of this world, as if it were wholly fwallowed up, whereas it is not ^Or,voripn^

fwallowed up, bpc the ^ fource of this world, is deftroyed in Death, properly^

B b b 1 and

5-72 OftheFeafltfPenttcoft. ehap.2^,

and the holy Ternary hath put on the body of Chrift ; not as a Gar- ment* but virtually [^ or powerfully J in the Elfences, and he is as it were fwallowcd up (to our apprehenfion and fight) and yet is really : and fhall come againeat the Laft Judgement- Day> and manifeft hlm- felfe in his own body which he had here, that all may fee himibe they good or bad : and he (hall alfo cotiie in the fame forme to keepe th« Judgement of the Separation j for in his Divine Glorified forme, wee cannot behold him before wee be Glorified, efpecially the wicked. But thus all Generations fhall fee and know him,and the unbeleeving fliall weep and wayle* that they went fo out of their flefh and bloud into another fource f or condition ] , when they fhould and might in their own Effences have put on God , and yet did put on the King- dome of the fiercencfic of the Anger of God, with the Devils *, and let the fame into the Etfences of their foules, and caufcd themfelves to. perifh.

8. Therefore wee fay, that in the foule of Chrift, in its Effences, the clcere Deity ( vi'^ the Light of God is cooiprehended, which hath quenched the Anger in the fource of the foule : and thus that iGlorifietb or Light 'clarifieth the foule, and (through the proceeding vertue ) the irkhimth* Tinfture is alwayes generated out of the foule, and the P^iat in the Effences maketh it comprehcnfibic and palpable •, and that is the Ter' nar'iHs SanSitts^ or the Holy Earth, that is, the holy flefh, for Godcn- lightencth in this body, all in all.

p. Thus his earthly body is fwallowed up inGod, though indeed he never had fuch an earthly body as wee have, for he was not of the Seede of a Man y but wee fpeake onely of the comprehenfibility and vKibilicy of it to our eyes, according to which he is our Brother : and he (hall appeare at the Laft Judgement-Day in our flefhiy forme, in the power of God, as Lord over all, for all power in Heaven and in this world is fub)efted under him, and he is Judge over all, A Prince of Life. 3 nd Lord over Death.

lo. And fo the Kjngdome of Heaven is his own body, and the whole Princely Throne of his Principle is Paradife, wherein the blef- fed fruit in the vertue of God fpringeth up ; for the Holy Ghoft is the vertue [and power ~\ of the fruit •, as the Aire in this world is, fo the Holy Ghoft is the Aire and Spirit of the foule in Chrift, and of all his children : for there is no other Aire in Heaven, in the body of Chrift ■, and God the Father is All in All. Thus wee live and are ( in Chrift ) all in the Father,& there is no foule that fearcheth out to the depth •> but wee live all in fingleneffe of heart and in great humility and love one towards another, and rcjoyce one with another, as children doe before their Parents : and to this end God created us. ^Ot,fiknd, ^ !!• Thus my deare * foule, feeke Chrift and incline thy felfe to- him, and fo thou (halt receive the Holy Ghoft , who will new regene- rate.

Gbap, t6* Of the fenJiftg of the mij ghcjf,

rare thy foule, and enlighten, drive, and leade thee j and he will re- vcale [ and nianifcft 3 Chrift to thee : Leave oft all opinions «nd hu- mane Inventions i for the Kingdome of God is neere thee •, and thou art kept out from God onely by thy own unbeliefcj by thy evil] works (f i^. ) by thy pride, covetoufnelVe, envy, anger, and fallTiood : for thou clotheft thy felfe with them, & fo thou art in the Devils cloaths, without God.

12. But if thou leaveft them off, and paffeft with the defirc of thy heart into the Mercy of God, then thou goeft into Heaven, into God the Father, and thou walkeft in the body of Chrift in the pure Ele- ment j and the Holy Ghoft goeth forth out of thy foule, and leadeth thee into all truth : and the old corrupt Man doth but hang to thee, which thou ftialtdeftroy in Death : and with thy Love in Chrift, ftill, overcome, and captivate the Anger of the Father in thy foule land thoD (halt fpring up with thy New Man through Death, and appcarc in the fame at the Laft Judgement Day.

Tke * Gate to BahelL

13. when wee confider with our fclves, the many Scfts,and Con- troverfies in Religion, and from whence they come and take their O- riginall i it is as cleere as the Sunne,and it maniiefteth it felfe indeed, and in truth : for there are great Warres and Infurredions ftirred up for the caufe off Religion or 3 Faith : and there arifeth great hatred and envy about it,and they perfccutc one another for opinions fakesj becaufe another is not of his opinion, he fticks not to fay, be is of the Devill •, and this is yet the greateft Mifery of all , that this is done by the Learned in the high Schooles [ or Univerfities '] of this world,

14. And I will fhew (thee fimple Man ) their venome and poyfon : for behold every one among the Laycty looketh upon them, and thinketh, Sure it muft needs be right if our "^ Pricft fay it : he isa Mi- nifter of God : he fitteth in GoSs ftead, it is the Holy Ghoft that fpeakethoutofhim. 'Bm?mnt Paul ii^\ih;Trie the Spirits: for every on«5 Teaching is not to be beleeved : and Chrift faithiBy tbcir tvoriis tboufl)aU l(notv tbcm :for agoodTrce brir.gecb forth geod fruit, and an tvU tree bringeth forth cvill fruit \ alfo he teacheth us plainly that we fhould not gainfay the Prophefie that is of God, but we fhould learne to try them by their fruits.

15. Wee fpeake rot of pcrfcft Works done by the body, which is captivated in the Spirit of this World j but [ wee fpeake J of their Doftrines, that wee , muft ] trie them, whether they be generated of God. For if that Spirit teacheth blafphcmies, flanders, andperfecu-- tions, then it is not from God, but it proceedeth from the covetouf- ncffeandhaughtinetTeofthc Devill, For Chrift teacheth us meek- neflc, and to walk in brotherly Love : wherewith wee may overcome-

tbe.:

373

' the Gate 6j which Babell firft entred.

*" Mlwfler, Pafiour, Vreachtr^ or ' Teacher,

2-. Of the Feafi of Pefitecofi, Chap.-2^.

the enemy, and take away the Might of the Devi 11, and dcftroy his Kingdonie.

i5. But when any fall tofireing, killing with the fword, to undoc people, mine Townes and Countreys, there is no Chrift, but the An- n f, r / S^r of the Father, and it is the Devill that bloweth the " fire. For the Ox, the Cole. Kingdome of Chril\ is not found in fuch a way, but in Power •, as the Exannples of the Apoftles of Chrift declare, who taught no revenge, but they fuftered pcrfccution, and prayed to God , who gave them lignes, and great Wonders, h that people flocked to them ; and fo the Church of Chrift grew mightily , fo that it overlhadowed the Earth. Nonv who is the Deftroyer of this Church ? .Open thy eyes wide and behold : it is Day-light, and it muft come to the Light, for God would have it fo, for the fike of the Lilly. It is the Pride of the Learned.

17. When the Holy Ghoft fpake in the Saints with power and Mi- racles, and converted people powerfully, then they flocked to them, they honoured them greatly, they refpeded them, and fubmitted to them as if they had been Gods. Now tWs was well done to ihe Saints, for the honour was given to God, and fo humility and love grew a- mong them, and there was all loving Reverence,asbecometh the chil- dren of God, and as it ought to be.

18. But when the Saints comprifed their Doftrine in Writings, that therby in their abfence it might be underftood what they taught •, then the World fell upon it, and every one defired to be fuch a Tea- cher, and thought the Art, skill, and knowledge ftuck in the Letter : thither they came running, old and new, who for the moft part onely ftuck in the Old Man, and had no knowledge of God : and fp taught , according to their own conceits, from the written words: and ex- pounded them according to their own meanings.

19. And when they (aw that great refped and honour was given to the Teachers, they fell to ambition> pride, and greedineffe of mo- nej' : for the finiple pef)ple brought thera prefents or gifts, and they thought that the Holy Ghoft dwelt in the Teachers, whereas the Dj;- vill of Pride lodged in them : and it came to that pafle,that every oiie called hi mfelfe after his Mafters name j^whofe Doctrine he prized moft 3 one would be ofPaut '■> another of^foUo ; another oi Letter -, and fo forth And becaufe the Saints ufed not the famekinde of words and exprelTions in their Teaching and Writings ( though they fpjke from one and the fam.e Spirit ^ therefore the NaruraH Man ( which being without the Spirit of God, knoweth nothing of God) began all manner of ftrife and Difputations, and to makeStdb and Schilmes: and they fet themfelves up for Teachers among all forts of People ; not for Gods fake, but for temporall honour,riches,and pleafure fake, that they might live brave lives. For it was no very hard labour and

worke,

Chap, 26, Of the fending of the Holy Chofl, 27;

worke, to hang to the bare Letter : and fuch ftrife and contention a- rofe amongft them, that they became the mofi: bitter enemies and ha- ters one of another : and none of them were borne of God : but their Parents held them clofe to the Scripture, that they might come to be Teachers that fo tHey might be honoured in and Jor their children, and that their children ** might live bravely. o ^yf,giji j.^^

10. An i fo it fell out, that every one wonld get rhe greatcft con- good mamic- flux of people he could, that he might be efteemed by mol\ people j nance, or great and thefe Lip Chriftians did fo multiply y that the fincere hearty de- Livings for lire to God was left, and they onely looked upon the Lip Priefts, thcu- Ee:<^;- who did nothing but caufe ftrife and contentions 3 and they all va- aL' M^iK. poured and boafted of their own Art and skill which they had learned in the Sctooles and UniverHties : and cryed, loe here is Chrifl:, come runntn? hither, thus and thus hath /■'(««/ written ^ and another faith, con;e hither, here is Chrift, thus and thus hath Pcur written, he was the Difciple of Chrift ? and hid the kej es of the Kingdome of Hea- ven , this cannot be amifle : they doe but deceive you, follow after, mte.

2i.*Thus thepoore ignorant people looked upon the? Mouth- ^Sitcb as A- ApeSjthofe greedy covetous Menjwhich were no other thin "3 vizard- pifijly Te^ub Priefts : and fo loft their deare Irrir/ianuel-^ for Chrift in them ( from the rvords of whence the Holy Ghoft goeth forth, uhichdriveth and leadeth Men, Holy Mctt^ and who at firft had begotten them with power and Miracles ) muft without the now be nothing but a Hiftory, and they became but H.ftory-Chrifti- underjiandmg ans j yet fo long as the Apoftles and their true Difciples lived, they they bad. ftopped and reproved fuch things, and fhewedthem the right way ^ iMocfyPrie(iff but where 'they were not, there the H'ftory Priefts mif-Ied them, as ,!^lonft(rs oj may be cleerly feene in the Epkcjinss. Priefts » or

22 And fo the Kingdome of Chrift grew not in Power onely ■■, but Pricfls in a for the moft part in the Hiftory \ the Saints borne in Chrift, they con- Play. frme that many times with great Wonders [or Miracles] and the tlhc Apcfiles Hiftory-Priefts of Baal, thty alwayes buik upon thofe [ Miracles of andtheir Dip the Saints ] , fame that which was good for the prom.oting vertue and cipUs. good manners : many brought forth thiftles and thorncs, that they might make ftrife and warres : many fought onely greic honour, dig- nity, and glory , that it ftiould be conferred upon the Church of Chrift and her Minifters, as It may be feene in Popery, out of what Roote it is growne : And it came fu farre, that they mingled the Jew- Hh Ceremonies in their Doings, fs if the Tuftification of a poore fin- nerdtd lye in them, heciufe they were of Divine appointment •, for which caufe, the Apoftles held the Firft Councell at fe^ufaltm, where the Holy Ghoft concluded, that they fhould onely cleave to Chrift in true Love one toanother, and that was the onely Juftification be- fore God.

23. But ;

y]6

^Fiirefuttle pretences and

Expo fit 10715 of

Scripture. 'Jus Divinum.

" Imaged or ft- gurtditfelfein ibcmmde. * Temples or

Churches, J Seyifigydoe as wee fay i and not tu rve doe.

» The dead in trcfpafes and fifincs.

* The Holy Obufi.

Of the Feafi of Pe/ttecofl, Cbzp.2 6.

2g. But it availed not. Pride would ere^ its Throne, and fet it a- bovc Chrift, the Devill would be God : and they made ' Glofles, that they might bring it to palTe in fuch away, that the fimple people might not rake notice of it -, there the Keyi of Peter muft govern the Citie, and they drew together with the Keys, * Divine Authority to them, and fo could ufe the Divine Power in deeds and wonders no more : for they defircd to be rich and wealthy upon Earth , and not to be Poore with Chrift , who in this world ( as himfelfe witncfi'eth ) had not whei eon to lay his head •, they would not be fuch Chriftians in power and wonders : As Adam^ who would not live in the Power, but in a great Heape [ of Earth j , that he might have fomething ta take hold of. Andheere maybe rightly fecne our Mifery which //- dam brought us into, that our Effences alwayes reach aftct the Spirit of this world, and defire onely to fill thcmfelves with a great Heape, from whence Adam^ixxd wee all, have gotrcn fuch a fwelled groffe un- toward body, full of fickneffes, contrariety, and contentious defires.

24. Now when the Hiftoricall Chriftendome, and the true Chri- ftians grew together , the Scepter was alwayes among the Learned, who exalted themfclves, and made themfelvcs potent, and great, and the fimple \ Church J yeclded to it as right: and yet there was a de- fire after the Kingdomcof God found in Men, v.\. the Noble Word of God ( which had " imprinted it felfe in the Promife [ in Paradife ] in the Light of Life, and which was made ftirring by Chrift) that drave them indeed to the feare of God. And then they built great " Houfts of Stone, and called every one thither , and they faid that the Holy Ghoft was powerfull there, and they muft come thither : y befides, they duift be fo impudent to fay (when they were found to be fo wicked and malitious ) that the Holy Ghoft was powerfully in the mouth of the wicked.

25. But thou Hypocrite, thou lyeft : if thou art ungodly ,thou canft not raife * the Dead, thou canft convert none, that in this world lycth drowned in finnes •, thou maycft ftirre the heart of the Beleever in- deed ( through thy voyce,) which is a work of the Spirit i but thou bringeft forrh none out of Death [into life' 3 j it is an impoffible thing. For if thou wilt convert a poore finncr ( which is drowned in finne, and lycth captive in the Anger ) , then the Holy Ghoft muft he in thy mouth, and thy Effences muft take hold of his , and then thy Light will (hine in him> and thou fhalt raife h'm out of the Death of fmncs, and with thy Love, in thy Tindure, catch him : and then he will come to thee with a hearty defire,longing after the Kingdome of Heaven : and then thou art his Confeffour, and haft the Keys ol Pe- ter : and if thou art voyde of » that, thou haft no Keycs.

26. As the Confeftion is , fo is the Abfolution. Is fhe Patient an Hiftoricall Chriftian ? fo is the Phyfitian too > and in them both there

is

chap. 2 6. OfthefendtHg of the Holy ghofl,

is a Mouth Hypocrifie ; But hath the Patient any veitue [^or power 3, then the voyce blowech that vertne |^ or power ] up i not from the power of the Phyfician, but in the vertue [ or power 3 of God, who with his power even in a Thorne-Bufli makcch it to grow, which is the power in all things, and fo aifo in a voyce, which in it felfe hath BO ability.

27. Thus It became a ''Cuftome, that every one was bound [ to come] to the Temple made of Stones, and the Temple of God in Chrift, ftood and f;tandeth very empty : but when they faw the Defo- lation in the * Conteiition, they called Councels , and made Lawes and Cannons , that everyone muftobferve upon palne of Death. Thus the Temple of Chrift was turned into Temples made of ftones, and out of theTeftimony of the Holy Ghoft a worldly Law was made: then the Holy Ghoft Ipake no more freely, but he muft fpeak accord- ing to their Lawes. If he reproved their Errours, then they pcrfecu- ted him '> and fo the Temple of Chrift in Mans knowledge> became very obfcure, if any came that was borne of God , and taught by the Holy Ghoft : and were not conformable ro their Lawes, he muft be a Heretick.

28. And fo their ^ Power grew, and every one had great refpe^ to it ; and thty ftrcngthened their Laws ftill more and more with the Power of Saint Pa cr, till they raifed themlclves (o high,that they im- pudently fet themfclves as Lords over tl;e Do^rii.-c of the Apoftles, before God : and gave forth,that the Word ot God,and the Doftrine of the Saints, mul\ receive their value, worth, and authority from their Councels, and what they ordained arid infticuted, that was from GodjChey were Gods difpencers of the Word,Meo muft beleeve their Ordinances : for that was the way and means • for the poorc finner to be Jufti tied before God.

29. But where then is the New Regeneration in Chrift through the Holy Ghoft? Art thou not Ba^c/^, a Habitation of all Devils in Pride ? How haft thou adorned thy fielfe ? not for Chrift •, bat for chy own Pride, for thy ^Idoll the bellies fake , and thou art a Devourer. But thy 8 Belly is become a ftinck, and hath gotten a horrible fource : there is a great fire of' Anguifti in thy fource, for thou art naked and manifeft before Gqd, thou ftandeft as an impudent whorifh woman. Why doe you Laycty, hang [ and depend ] on fuch a Strumpet l Her own ' ufurped Aurhority is her Beaft whereon ftiee riderh:behoId and confider her in ^he Revelation of ^0/ ?i,bow ihe^oly Ghoft fetteth her forth in hqr cqlpufs.

30 Wilt thou be an Apoftle of Chrift, and wilt be- but a Minifter for the Belly, and teach onely according to thy Aft ? from whom doeft tho« teach ? from thy Belly, tliat thou maycft fatten thy felfe thereby. Tis tijue, thou fliouldft be fed , and thou fiiouldft have fub-

C c c fiftencc

377

' Or, fafljim.

' Di(putations and Contra*

verffes.

^Falfe'porper^ ufurped fuppa- fed]\M Divi- num'.

* Meants 0/

fiiViUioif.

'^G.'rfMaufim the belly God, s Or, Ido/i. ^ Terrible de- vouring , ;,7 that rvhicb th»uhiflmade thy God, i ufurped Jus Divinum.

37^

^ 7(cproUte confounded fenfe.

* Forgreedi- M((fe ofmanty Mtdgaiae^ «r fiUhj Lucre.

'^Tbi rifng up and Doiirifie fl/Mahomet.

Of the Feaji of ^eutecoft. Chap. 26*

fiftence from Men, if thou art Chrifts Difciplc, but thy Spirit fhould not ftjck in eovetoufnelfe, but in Chrift ; thou fhouldeft not rely ohc- ly upon thy Art, but fhouldft give up thy felfe to God, that God may fpeake from thee, and then thou art in the Temple of God^and not in the Temple of the inftitution of M?ns Inventions.

3 1. Look upon Saint Vetera on the day of Pentecoft, who convtf- ted Three Thoufand foules at one Sermon, he fpake not from the ap- pointment of the Pharifees, but out of tfie Sprrit of Mofes^ and the Prophets, out of the Temple of the Holy<7hcft,that pierced through and enlightened the poore (inners. But thou teachel^ Perfecution oneiy, confider thereby whence thou didft grow : vi\,oxit of that firfr ftock,where they fell from the Temple of Chrift to humane conceits and Inventions \ where they fent forth Teachers, according to Mans itching eares,for a faire fhew,that thereby thou mightft grow great in thy Pride i and becaufe thon haft fought nothing elfe, therefore God hath fuffercd thee to fa^l into a ^ perverfe fcnfe, fo that out of thee there come thofe thatblafpheme the true Dodrine of Chrift.

32. Behold, out of what are the Turks growne? Outofthy ''Per- verfe ^n{e ■■, when they faw that thou regardedft nothing but thy Pride, and didft onely contend and difpute about the Temple of Chrift,that it muft ftand onely upon Mans foundation and Inventions') then Mahomet came forth, and found an Invention that was agreea- ble to Nature : becaufe thofe other followed after ' eovetoufnelfe^ and fell off from the Tcmp'.e of Chrift, as alfo from the Light of Na- ture, into a confufion of Pride, and all their aime was, how the Anti- chriftian Throne might be adorned •, therefore he alfo made Lawes and Doftrines Q raifed ] from Reafon.

55. Or docft thou fuppofe "' it was for nothing ? It is moft certain, that the Spirit of the great world hath thus fet him up in great won' ders, becaufe theother were no better, and therefore it muft ftand in the Lightcf Nature rn the Wonders, as a God of this world, and God was neeie the one as the other. Thy fymboles or fignes in the Ttfla- ment of Chrift,which thou ufeft ( which Chrift left for a Covenant ) they ftood in Controverfie, and were in DKputation *, and thou didft pervert them according to thy Pride,and thou didft bend them to thy Inftitution, Ordinances and appointment : thou didft no more regard the Covenant of Chrift, but the Cuftome of Celebration or perform- ance of it\ the cuftome muftferve the turne : whereas wood that bur neth not is not fire, though when it is kindled it comes to be fire : fo" alfo the cuftome without faith is like wood that burneth not, which they will call a Fire.

34. Or fhall not the Spirit fet it downe before thy eyes thou lafci^- vious filthy Strumpet ? Behold,how haft thou broken the ftate of wed- lock, and opened a Doore to whoredome, fo that no finnc is regard- ed i

^ Chap. 27. Of the Lafl Judgement.

«d i haft thou not ridden " upon thy Beaft, when every one gazed on thee, and did ride after thee [ in thy Traine ? Or art thou not that fine painted [adorned Whjfc J? Doelt thou fuppofe wee let thee forth in vaine ? The Judgement ftandeth over thee , the fword ib l-c gotten, and it will devourc, Goe out f from ] Babell^ and thou ftialt live V though wee faw a fire in BabtUy and that BAbtU was burning yet n [hall not burnc thofe that goc out from <> ic

^79

" upon thy potver^ mighf, ^nd ^iutbori- tic.

''The (irff ^con- tention, and Tvarring that urn it.

Chap. XXVII, Of the Lafi Judgement^ Of the RefurreBion of the Deady $nd of the Eterftali Life,

The moft horrible gate of the wicked ^ and the joy full gate of the • godly.

1. T TT TE E know Chrift hath taught us, thic a Judgement flial ^J ^/ be kept : not onely for the Puni lliment of the defpifcrs of God, and for a reward to the good j but alfo for the fakeoftheCreature, and of 'Nature, that they may once be delive- red from vanity : and wee know that the fubftance of this world and the property thereof muft pafle away, the Sunne and the Srarres, and alfo the fonre Elements, muft palfe away as to their fource [ or pro- perty 3 and all muft be reftorcd againe, and then the life will fpring forth through Death, and the figure of every thing (hall ftand Eter- nally before God, for which end it was created : alfo wee know that our foules are immortall , generated out of the EternallBand^ and when this world paffeth away, then alfo all its Eflences paife away, which are generated out of it, and the ' Tinfture remaineth ftill in the Spirit.

2. Therefore O Man ? Confider thy felfe here in this world, in which thou ftandeft in the Birth, thou art fowne as a feede or Graine, and a Tree groweth out of thee ■■> therefore now fee in what "* Ground thou ftandeft, that thou mayeft be found to be Timber for the great building of God in his Love, and not for a threftioId[^ or footftoole ] to be troden under feete, or that is fit for nothing but for the fire, hereof nothing '*ill remaine but duft and afhes.

5. It is faid to thee, that the virood [ or fewell J of thy foulc fhall burne in the Lift Fire, and that thy foule ftiall remaine to be alhcs in she fire, and thy body (hall appcare like black footc ) why wilt thou

C c c 2 thcB

•Or, Saints

and hoh pco- pie.

•» the oHtward Nature.

*OtJtbegr(Htnd of the E fences orfiibjianee.

^Fiddorfiyk,

;^0

« Ground or

field. ^Sapyjttice^or

Jubjtmce.

I Or^upholdcr, ■f-lbe fade.

^ framer^ monger y or formr* •

Figufe or Pikure,

* 'Liberty or

freedoms. *OVythefiri!(Cr offirCy which pil(eth up the tbmghts of the mnde^

Of the taf Judgement, Chap.27.

then ftandin a wildernefle, yea in a Rock where there is no water? How then will thy Tree grow againe ? O ! what great milery it is that wee are ignorant in what • foyle wee grow, and what kinde of ^ Effen- ces wee draw to us, feeing our fruftfliallappeare and be tafted : and that which is pleafant fhall ftand upon Gods Table > and the other fhall be caft to the Devils fwine. Therefore let it move you, to looke that you grow in the Groand or foyle of Chrifl:, and bring forth fruit, that may be fet upon Gods Table, which fruit never perifhethbut continually fpringeth, and the more it is eaten of} the pleafanter it is, how wile thou rejoyce in the Lord.

4. The Laft Judgement is appointed for that end : and as wee know that all things [ in this world ] have had a beginning, fo they fhall alfo have an end : for before the Time of this world , there was nothing, but the Band of Eternity, which maketh it felfe, and in the Band the Spirit, and the Spirit in God, who is the higheft Good, which was alwayes from Eternity , and never had any beginning •, but this world hith had a beginning from the Eternall Band in the Time.

5. For this world maketh a Time, therefore it mu(\ perifh : and as it hath been Nothing, fo it will be Nothing againe -, for the Spirit moveth in the « Ether ■■, And therein the '*' Limbui ( whictt i^corrop- tible ) is generated, from whcnceall things proceed : and yer there was.no ^ fafhioncr, but the Spirit ( or the '*' Vulcan ) in the Effences, and fo alfo there were no Eflences, they were generated in the will of the Spirit^ and in that will is the •• fafhipner which hath fafhioned all things out of nothing, but meerly out of the wilL

6. Seeing then it is fafhioned out of the Eternall wjjl , therefore it is Eternall jnot in fubfhncebut in the will, and after the breaking of the fubftance, this world (tandeth wholly and altogether ( like a fi- gure ) in the will for [ a ' Glaffe of ] Gods works of WoAder. And fo wee know new, that where there is a will, it muft comprehend it felfe fo that it be a will, and that compreheniion maketh an attradion,and that which is attrafted is in the will , and it is thicker than the will, and is the darkneile of the will, and a fource in the darknefie : for the will defireth to b« free, and yet cannot be free, except it goe againe in it felfe out of the Darknefle, and if it doe, then the DarknelVe con- tinueth in the firfl will, and there conceived will remaineth in it felfe in the ^ Light.

7. Thus wee give you to underfland, that this world C when the will was moved), was created out of the DarknefTe, and the out going out of the will in it felfe, is God:and the out-going oat of God,is Spi- rit, which hath djfcovercd it felfe in the dark will, and that which was difcovered were the Eifences,and the ^yitkaaus was the whecle of the Mihde, that divided it felfe into feven Formes.

8. And

Gbap.ay* Of the Laji Judgement. agl

8. And as is mentioned before, thefe feven Formes divide them- felves againe every one in ic felfe into infinite many formes, according to the "^ difcovery of the Spirit, and therein ftandcch the Effence of "^OrS or ttinp, all Efiences, and it is ail a great wonder : and our whole Teaching doth but aime at this, that wee, Men, might enter into the Light ho- ly wonders : forattheendofthisTinieallfhallbc manifefted, and every thing iTiall ftand in that wherein i-c is growne : and then when that fubftance ( which at prefcnt it pofiefleth and bringeth forth ) perifheth, then it is all an Eternity.

p. Therefore let every one have a care, how he ufeth his 6ca(bn> that he may therewith ftand in great honour in the wonders of God. Wee know that this world fhali pertfh in the Fire ; it fhall be no fire of ftraw or wood, ( than Fould turne no ftones to afhes, and further, to nothing) neither will there any fire gather together, into which this world fhall be throwne > but the tire of Nature kindieth it felfe iri all things, and will melt ordiffolve the body of every thing (or whatfoever is palpaWt) , and turne it to nothing.

10. For as all in the Fiat was held and created according to the j^ will of the '] " fafhioner ( which was the fole and totall workma- fter in all things, in the feveri Spirits of Nature, which brake nothing when he fafhioned it, nor threw one [^ pare "J from the other when he had made it, bucc\'ery thing feperated it felfe, and ftood in the fource of itsownEfienccs) fo there fhall not need much blufteringj Thun- der and Lightening, and breaking, ( as this world in BabeU teacheth ) but every thing * paifhcth in it felfe : the fource Q or flowing forth ] of the Elements ceafe, as a Man when he dyeth [ ceafeth fi om work- ing 2 > and all paffeth into its Ether [ or receptacle ] .

1 1. And ar the Time (before this Fabrick Lof Heaven and Earth] perifheth and pafleth into its Ether) cometh the Judge of the Living and the Dead •, there all men muft fee him in his, and in their flelh y and all the Dead muft rife through his voyce, and ftand before him •, and there the Angclicall world fhall be manifefted.Afld all the Gene- rations of the Earth (which are not compreheiidcd in the body of Ghrift) fhall howle-,and then they fhall be feperated into two flocks : and the Sentence of Chrift pjiTeih over all, both good and bad ; and there will be howling, trembling, yelling, roaring, and curling them- felves, the Children curling their Parents : and wiftiing that they had never been borne.

12. Thus one of the wicked curfeth the other, who hath caufcd him to commit fuchwickednefle : the Inferiour his Superiour that hath given him offence,. [ and been a ftumbling block to him J : the

Layety curfe the Clergy, or p Prieftf, who have given tltem evill Ex- p Mmflers ex- amples, and reduced them with falfe Doftrine : the wicked Curfer, Teachers. fwearer, and blafphemer, biteth and knaweth his Tongue, whidi hath

fo ■

" Framcfy or ArnfictT,

'Ory pa ffich arvay.

q ?(at'tvUj.

Abft'mtnce.

-g2 Of the La^ Judgement, Chap. 37.

fomurihercdhim, theMinde bcatcth the Head againft thcftoncs: and the ungodly hide rhemfelves in the caves and holes of the Earth, before the Terrour ot the L O R D : for there is great quaking and ftirring in the ElTences of the Anger and fierce wrath ot the LORD : and the Anguifhbreaketh the hearty and yet there is no dying; for the Anger is (birring, and the life of the ungodly floweth up in the Anger. There the ungodly curfe the Heaven and the Earth that did beare him, as alfo the Conftellation [ or Srarres ~\ that lead him •, and the houre of his ^ Birth: all his uncleannclfc ftand before his eyes, and he feech the caufe of his horrour, and condemneth himfelfe : he cannot looke upon the Righteous for very fhame : all his works ftand in his minde, and ( in the LlVences ) ,cry woe to him, that did them, theyaccufehim: the tearesofthofehehathafflifted and oppreffed, arc like a fiery ftinging Serpent •, he dcfireth ' Reft or eafe, but there Is no comfort, defpaire rifech up in him, for Hell tcrrifieth him.

15. Alfo the Devils tremble at the Kindling of the Wrath, whofe faces appeare before the eyes of the ungodly : for chey fee the Ange- licall world before them , and the Hellilh Fire in them : and they fee how every life buineth, and every one in its own fource, in its own Fire. The Angelicall world burneth in Triumph, in Joy, in the Light of the '^Glory, and it fhineth as the cleere Sunne ( which neither De- ^Clmty f vill, nor any of the wicked dare looke upon,) and there is Praife [and

Lu^trt or Halclujahs ] that tlie Driver is overcome.

Bri^otnejfe. 14. And there then the Judgement is kt, and all Men ( both the

Living and the Dead ) muft ftand there, every one in his own body : And the Angelicall Quire of the holy Men ( who have been killed for the Witneffe of Jefus ) is fct : there l^nd the holy Patriarchs of the Tribes oilfraely and tlieholy Propliets, with their Doftrifle : and all that they have taught is made manifeft and revealed, and ftandech be- fore the eyes of the wicked : they muft give an account of all their murtheringsof the Saints : for they that have been murthered for the Truths fake, ftand before the eyes o*^ their murthcrers,whofe lives the luurtherers muft give an account for,and yet have no excufe to make, but ftand fpcechletiie;all his flandering reproaches which he hath caft ^Rsalli. upon the Righteous, ftand there before him * in fubftance , and is a

fubftance, about which, the Law is there read to him.

1 5 . Where is now thy Authority,thy honour,thy riches,thy pomp and bravery, thy power, wherewith thou haft terrified the needy, and haft made the Right bow and bend to thy will i Bcho!d,ii is all in fub- ftance, and ftandeth before thee, the oppreffed reade thy letibn to thee, all that was rightly fpoken [ by thee] in this world, is there je- '-" A'e really called againe •• and thou abideft (in thy unrighteoufneffe ) a lyar, and difcovcred in thou muft be judged by thofe that thou haft here judged in falftiood: tk Li^ht, all lying and deceit, ftand " raanifcft in tlic fubftance, all thy wofds

ftand

Chap. 27- OftheLAfkJudgemint. 383

ftand in theTinftarein the fubftanccofEcernity, before thee, and arc thy Looking- Glafle : they will be thy Etcrnall koawing Whelps, and the Booke of thy Comfort and Truft. Therefore doe but thinke what thou wilt doe, wilt thou not then curie and judge thy fclfe ?

16. On the contrary the Righteous rtand there in unfpeakable great Joy : and their Joy rifeth up in the fource [ or Well-fpriog 3 of the Holy Ghoft •, all their forrow and heavinefle ( which they have had heere ) ftandeth before them in fubftance, and ic appeareth how they have fuftered wrongfully : their comforc fpringeth up in the bo- dy of Jcfus Chrifl, who hath redeemed them out of fo great mifery : all their finnes are wafhed, and appeare as white as fnow •, and there then they returne thanks to their Bridegroom , who hath redeemed them out of fuch neccflicy and mifery, wherein they lay captive here -, and there is meere hearty Joy that the " Driver is deftroyed : all their * the evV.l^mor good works, their teaching and -well-doing, appeare before them: lice^ tvkl^d- all the words of their teaching and reproving ( wherewich they have ne^e, or the ihewed the ungodly the right way ) ftand in che Figure^ DcvilL

17- Heercwill the Prince and Arch Shepheard pronounce his Sentence, faying to the f Godly •, Comeyee blefedofmj) Fac her, inter it e 7 Usncfi^ver' the I^ngdome that hath been prepared for youypofft the Begianmgd have tuiuf^or inno- been hungry, thlrfty, naked, lick, in prifon and mifery, and you have cent. fed roee, given mee drink, clOathed race, comforted mee, and vifited Match. 2$, noee, and have come and helped mee in my mifery , therefore enter into Eternall Joyes. And they will anfwer ,• Lord , when have wee feene thee hungry, thirfty, naked, in prifon, or in mifery, and have fcrved thee. And he will fay, what yon have done to the leaft of thefe my brethren, you have done chac to mee- And to the wicked he will fay: Away from mee yee curfed inro the Eternall Fire: for I have been hungry, thirfty, naked, in prifon, and in mifery, and you have never miniftred unro mee. And they will anfwer j Lord, when have wee feene thee fo, and not miniftred unto thee. And he will fay *, What you have not done to the leaft of thefe my poore brethren, that you have not done to Mee ^ and they muft depart from him.

i8. And in that moment of departing, there ^ paffeth away Hea- »pfri/Se/fc. . ven and Earth, Sunne, Moone, Starrest and Elements, and thence- forth. Time is no more.

19. And there then in the Saints, the incorruptibleatcra^eth the corruptible into it felfe, and the Death, and this Earthly ftelh is fwal- low cd up : and wee all live in the great and holy Element of the body of JefusClvift, in God the Father, and the Holy Ghoft is our com- fort : and with this world, and with our Earthly Body, all knowledge and ikill of this world perifheth : and wee live as children, and eate of che Paradificall fruit , for t.here is no terrour, feare, nor death any more : for. the Principle of Hell, together with the Devils (in this laft

hourc)^ '

"^(pte. Reade more ofthit^in theAnfwe*' to the thtrtietb ^uefiiOHy in the Eool( oft hi forty ^uefti- ons cencetning thcfoule.

^84 <y ^^« J^4 J^^g^^»f' Chap. 2 7.

houre ) is fhut up : and the one [ Principle I cannot touch the other any more in Eternity, nor conceive any thought of the other : the Parents fhall no more thinlc of their wicked children that are in Helly nor the children of their Parents : for all ftiall be in Pcrfeftion, and that whxh is in Part fhall ceafe.

2o. And there then this world (hall retraine ftanding in a Figarc and fhadow in Paradife, hut the fubftance ot the wicked perifhch in that [ figure of the world ] and remaineth in the Hell, for the works of evtry on/e follow. after them : and there fhall be Eternall Joy over the Figures of all things, and over the faire fruit of Paiadife, which wee i^all eejoy Eternally.

To which help us^ O Holy Trinity , God the Fa- ther^ Sonnty and Holy Ghojt, Ainen.

Jf^at is fvaniifjg htere^youmayftebforin the other Farts of

my fVritiBgjy ejpeeiallyy concerning Muies and all thi

Prepbets, and concerning tke Kingdome ojChriJi.

In thejourih Vart ofthefe Writings , being the forty ^ffiions of tbeOrjginalloft.be fouk^ and wh^t it ii from Eier- ntty to Eternity , this is cherlj dejcribed,

A true Information concerning the Confotmded Babel).

To the Comfort of fuch as feek^ : and fet heere for a Wit' mlje iigairffi %he Maek^rs and Vefpifers.

^ Or broached. ^'' Though now there be fo many Doftrincs and opinions '' mani- ' fefted, yet the fcorner ( who is borne of this world onely ) ought not

to fall on.fo, and caft all downe, which he cannot apprehend ; for all is not falfe, there is much that is Generated by Heaven, which j_ Hea- ven ] will at prefent make another Seculumoi Age, which dilcovereth St felfe highly with itsverrue [or power J, and feeketh the Pe^irle, it would fame open the Tinfture in its fubltance, that the vertue [_ or power Jof God might thereby appeare in it,and that it might be freed from theirkfonic vanity, this was done in all Ages^ as Hiftories (hew : and as is well knowne to the enlightened.

22. For now there are many that feeke, and they finde alio : One Gold, another Silver, another Copper, another Tinne : but ihis iiuift not be underl^ood of Mettalls, but of the Spirit, in the Power, in the great Wondei s of God, in the Spirit of the Eternall Power.

23. And

Ghap. i 7. Of tht L 4fi Judgement,

%H

"* Or, Decree. 'Ck,babbU,

^ Ox, dung for his Land.

15. And though there be fuch feeking in the Myfteric by the in- ftigation and driving of the Spirit of God, yet every one feeketh ( in his own ' naanner ) in his field wherein he ftandeth, and there he alfo < Or j for me. findeth •, and fo bringcth his Invention to Light, that it may appeare> and this is the ^ Purpofe of the Great God , that he may fo be mani- feftcd in his Wonders. And it is not all from the Devil), as the world iH,BabUt ( in its great folly ) doth = teach : where they caft all downe ' to the Ground, and will make a Bon- fire of it, and fet Epicurifme in its place.

24. Behold, I give you a fit fimilitude in a Sower, a Sower tilleth his Greund tbebeft he can, and foweth good wheate, but now there is other feede among the wheate, and though that were indeed whol- ly pure, yet the Earth putteth forth weeds among the wheate, even Thornes and Thiitles : and now what ftiall the Sower doe ? Shjil he therefore rejeft the whole crop,or burnc ic, for the Thirties and Dar- nells fakes ? No ; but he threfherh it, and fannefh it , he fevererh the weeds and droffe from it, and ufeth the good feede for his foode, and givcch the chaliie to his Cattle or Beafts,and vrith the ftraw he maketh ' Comport ior his Ground, and fo maketh good ufe of his whole crop.

2$. But to the Mockery be it fpoken, he is a weede, andfhallbe throwne to the Bcafts. And now though other feede be found among the wheate ( when ic is fanned and fifred ^ that he cannot get ouc, fhall be cherefMc not ufe his wheate for food ? Every kinde of Graine hath its vertue, one ftrengtheneth the heart, the other the ftomack, another the other aiemhers of the Body : for one Efl'ence alone ma- keth no Tindure , but all the Elfences together, make the fenfe«, [ Thoughts '] and unadcrftanding.

2f, Goe into a Meadow, and lobke upon the hearbs and flowers, whi«hgrowallout ofrhe Earth, and alwayes one is fairer and more fragrant in fmell than the other,and the mort contemptible [_ hearb 3 hath many times the greateft vertue. Now then the Phyfician cometh and feeketh, and often turneth his mindc to the luftieft and fairert, becaufe they thrive fo in cheir growing^and fmell ftrong •, then think- eth be, thefeare the beft i whereas many times a fmall regardletle hearb, will ferve his turne better in Ws-Phyfick for his Patient, whoni he hath under cure.

27. Thus I muft tell you : theHeaven is af< wcr, andGodgiveth him feede, and the Elements arc the ground into which the feede is fowen : now the Hea«en harh rhe Conrtcl!anon,and receiveth alfo the feede of God, and fowerhall tc^erber one among anpther, now the Effenceiof the Starres receive the feede in the Groupd,and quaiifierh [ or is united j with it, and carry themfelves along in the hearb, till a feede alfo be in the hearb. ; ' ' .

D d d »8. Now

lU

t All Ment irtifides and epiaiuns. *» Of, Spirit. ^ Or, be At en- mil) TVJhfush a P' operty m tfjyM^Jyng rvHO Pajl, Who (hall de- liver mc n om th»£ body of E>C4th.

^ tfeff'P^ound- tdconvi' emg fjttK[a£loij

Of the LAf Judgemiht* Ghap; 2yi

28, No^ fincc there is variety of Growth, according to the Eflen- C€S of the Starres, and yet the feede of God ( which was fowne in the beginning ) is in the Ground, and fo they grow together.fhould God now therefore caft away the whole crop (becaufe all have not the fame Effences ) doth it not all ftandin his wonders ? and is it not the Joy of his life, and the quickening of his Tinfturej Q this is ] fpoken byway offiinilitude.

zp. Therefore my beloved Minde, looke wHat thoudoeft: and judge not fo haftily and nnadvifedly,and do not turne Beaft ( becaufe of the multitude of Opinions,) to whom belongeth onely the Chaft'e of the Noble feede. The Spirit of God (hewech himfelfc in every one that feekech him, yet according to the manner and kindc of his Effen- ces •, and yet tlie feede of God is fowne along in the Effence -y and if the feeker, feekech in a Divine defire, then he findeth the Pearle ac- ' cording to his Effences, and fo the great Wonders of God are mani • feftcd theieby.

30. If now you defire to know the difference, and which is afalfc feede or hcarb ( unJerftand, a falfe Spirit, in which the Pearle, or the Spirit of God is nor ) , confider it in its fruit,fmell, and tafte : if he be vain ijloi ious, a feeker of his own honour, covetous, a blafphemer, a flindtrcr, and defpifer of the children of God, which caffeth downe all under his fccte, and would be Lord of s all i then know, that fuch a one is a naughty ^ feede : and he is a Thiftle, and fhall be lifted out from the feede of God : Goe out from ' fach [ a Spirit 3 : for he is a confounded wheele, and hath no foundation : norno fap or vertue from God, for the growing of his fruit : but he growech as a Thiftle which p.ickc.honely, and beareth no good feede.

3 1 . The good fnicll in the hcarb ( which you fhould now look for, in the many Opinions ) is onely the New Regeneration ( out of the old corrupted Adamicall mixc Man ) in the body of Jefus Chrift, m the Po\>cr of the Holy Ghoft, v\. a new Minde towards God in love an J mccknellc : which is not fet upon pride, covetoulnclfc, and feek^ inghisown honour, credit, and effeeme, nor upon warre, op any mannei of ftirre or infurre^ion of infertours againft their fuperiours : but growerhin patience and meekneffe, as a Graine of wheate among thornes, and brin^ech forth fruit in itsfeafon. And confider, rhat where there is fuch fruit [_ in thy minde 1 that is borne of God, and it is the NoKIe vertue in that [ Man T) : Goe out from the othej fruit, which teachech uproaresand dtffentk)n, between inferiours and fupe- riours, for fuch [ fruits ] are th-ftles, and will pcick, and fting j^ like Nettles I , God will tame his wheate himfelfe.

3 1. T^.t Lily will net be found in Itrife or warres, but in a friend- lyhuii b'e loving Spirit, together with good found ^ Reafon,this will di^ell and drive away the fmoak of the Deyill,aad ffourifh in its time#

Therefore

Chap*i7« Of tbt Lafi Judgement. j^-

Thcrefore let noqc tbinke, that when ftrife goeth on, and he getteth the upper hand, now it is well and right : and he that is under, and fubdued, let him not thinke, fure I am found to be in the wrong, i fhould now goe to the other opinion or fide, and help chat party, to profecute the other : no ', thac is not the way , fuch a one is meerely in Babeli.

;;. But let every one enter into himfelfe, and labour to beii righ- teous Man, and feare God, and doe right, and coiifider dut this his worke (hall appeare in Heaven before God, and that he ftandeth eve- ry moment before the £ice of God, and that all his works (hall follow after him, and then the Lilly of God fpringeth und groweth, and the worid (Undech in itiSeculnm, AMEN.

FINIS.

J^dda AN

A P P E N D I X.

Fundamcntall and true iSclcription o£

the Three foli Life in Man.

Fifi^ Of the Life of the Spirit of this world in tbeqiialitier and Dominion of the Starves and Elements,

Second!) i Of the Life of the O-tginality of allEffencej , which fiandeib in the Eternall L indijfoluble'] Band : vpberein the Koote of Mans fbule fiandeth.

Thirdly, ofthz FaradificallLife in Ternario (aindto : viz. the Life in the New Regeneration, which is the Life of the Lord Jejtif Chrifi : wherein the Angehcall Life is under jiood. Of alfo the Holy Life of the New Regeneration,

All fearched ou^^ very fundamentally, in the Light of Na- ture, and ftt downe for the comfort of the poore fick wotanded foul^s'thai: it i^ght (Eek tfic holy life in the new Regeneration, wherein it goeth ^orth out of the earthly, and pafleth into the life of Jcfua Cbrift tiie Sonne ot God.

By the ftme Attt}}or,

* The kxaorZy s* S^l'^^l^caufc in our "foregoing Writings, there are fome

and ihe Three f ^^JiM ^ords which the Reader may not perhaps apprehend,

Fifindflis. M ^V^ e(pecially where wee have written •, that in the Ref-ir-

fl ^^^W^ region of the Dead,we ftiaU be in the Body o\ Chrift,

"^^^"^"^^^'^^ in Ternario Siitiiiot where wee call the f»'»/<J>^««/a«-

^M, Holy Earth : which muft not be underftood of Earth, but of the

holy Body out of the holy vcrtue [ or power ] of the Trinity of God :

and

of the Threefold Life i» Mah. agp

d chtc b y T irnarm fanUin is properly underftood in our writings the Gate of God the Father, from whence ail things proceed as out of one onely fubftance : Therefore wee will inftruft the Reader of the *> Second Bookc of our writings a litcle more fundamenrally, that he ^Tbt Three niay not hang fo to the bare letter, and make a Hiftorical! matter of Principles. our Writings, but that he may obferve the minde and fpirir, what that [] Spirit ] meaneth, when it fpeaketh of the Divine Life,and ufcth not alwayes the fame words and names.

2. For if wee look into the Creation of God, wee finde.very won- derfull things,which yet in the beginning proceeded out of one one- JyFountaine; for wee finde evil) and good, life and death, joy and forrow, love and hate,weeping and laughing : and wee finde that it all fprung out of one onely fubftance, for that may very well be feenc in all Creatures, efpecially in Man, who is the fimil'rtude of God, as MO' /a writeth, and the Light of Nature convinceth us. Therefore wee ought to confiderof the Threefold Life in Man, which is found fo, alfo in the Gate ol God the Father.

3. Ifwee confiderof the alteration how the minde is changed as It is,,how fuddenly joy is turned into forrow, and forrow into joy, then wee ov^ht well taconfider from whence that taketh its Origi- nal! : For wee finde it all to be in one and the fame minde *, and if one forme f property or quality] rifeth and gettcth above the other (there

then prefently '^ fomething followeth, fo that the minde colie^erh all < Or, afu^ its thoughts together, and fendeth them to the Members of the Body, finnce^ or re- and fo the hands, the fee te, the mouth, and all gne to workcjand doe aUty, fomethmg, according to the dcfire of the minde) and then wee fay that forme [^ or projaercy that driveth the work] is predominajntj( qualifying and worisinj; above othe* fottries, wherein yet all other formes of Nature iye yec hiiden varidijliHe fubjeft to that one forme J And yet the minde is fuch a wonderfolH thing, that fuddenly (out of * Effmce , or one forme,thac is now predominant and working more than all ocher) fubftana. it bringeth forth and railech up anothef, andqnencheth the [forme]] th^t was Wndled bttforei, fo that it becometfe as it were a nothing, as may be fcpoe; In joy and forrow. ^ 1 -.'■•. •

4. Now therefore '^hen wee confider whence all taketh IrsOrigi- nali, wee finde. efpecially three formes, in the minde •, wee fpeak not heere of the Spirit of this world onely \ for wee finde thdt our minde hath alfo a defiie.[;Or longing I after another minde, ad that it is anxious for, that which the eyts of rhe body fee not, and whtcb the mouth tafteth not, and the reeling of the e^rchly body doch nor per-' ctive,neirherdorh the earthly earcheare ir, nor the nofe fmell itf which yet the Noble Minde can fee, rafte, fecle, perceive and heare, ^

if the forme of the Di /me K • gdome in that minde, be predominant Of qualjfieth more than the other two"; there thea inftantly the other

two '

3po

Of the Threefold^ Lift in Man.

two are as it were haife dead and overcome, aod the Divine [fornae 3 rifeth up alonC) and then it is in God.

$.. And wee lee alfo how inrtantly the Minde raifeth up another forme, and makcth it predominant ( vi\. the Spirit of this world ) in covetoufnclVe, prid«, in the oppreflTing oUhe needy> and lifting up it felfconely, and fo drawing aj I ro it : whereupon then inftantlyalfo the thiid forme breaketh forth our of the Etcrnall [ Indifiblubic J Band j as falfhood, envyjangcr and malice -, fo that the Image of God is as it were dead and overcome v where then the minde (in this man- • Or, iandtth. ner ) f is in the Anger of God, in Death, in the Jawe;, of Hell, over which'Hell in the Anger of God infulteth •, for hereby its jawes are fet wide open,and itbecometh predominant :buc when the Divine forme breaketh forth againe, then the Kingdome of Hell is overcome,and as it were dead, and the Kingdome of Heaven eometh to be predomi' nant and working againe*

6. Therefore S' Pfl«/ faith. To whom youjtdi your f elves as fcr- vants in obtdience^ his fervantsyou are, { rvhether offinne unto Deathf or of the obedunce of God to righieoufncffe } and that fource or proper- ty wee have, and in that Kingdome wee Iive,and that Kingdom^ wirh the property thereof driveth us : feeing then hecre in this life, all \t in the fowjngand in the growing, therefore the harveft alfo fhall one day follow : where then the one Kingdome fhall be fepcrated (fom the other.

7. For there are in the minde of Man Three Principles, all which Three in the Time \_ of this fcure. Elementary Life 3 he may open : but when the body is broken, theniie liveth in one Princi{Je onely, and then he hath loft the K^,andcan open no other Principle more, he muft continue Eternally in that fource [[or quality J which he hath "^ kindled hcere. For wee know that Adam ( with his going oat of Para- dife into this world ) brought us into Death \ And Hell in the Anger of God groweth from Death, and foour (oule is capable of \_ going into] the Kingdome of Hell, and ftandeth in the Anger of God,where the Jawes of Hell then ftand wide open againft ns, continually to de* voure us, and wee have [ made 3 a Covenant with Death, and wholly yeeIdcdourfelyesup;£ojt, Jn the ftiag of the Anger, in the firft Principle,

8. Wee not oncly know this , but wee know alfo, that God hath regenerated us in the life of his Sonne jefus Chrift to a living Crea- ture, to live in him. And as he is entered into Death, and againe through Death into Eternall Life > fo muft wee enter into the Death of Chrift, and in the life of Jefiis Chrift, goe forth out of Death, and live in God his Fatherland then our life and alfo our -flefh is no more earthly, but holy in the power of God, and wee live rightly vnTerna- rjo Sanilo, in the Holy Trinity of the Deity. : For Uicn wee beare the

holy

OfthelhretfoULifeinMan* jpi

holy flefti (which is out of the holy Element in the prefence of God) which our loving Brother and Saviour, or Immanuely hath brought in- to our flcli: and he hath brought us in and with himfelfe out of Death into God his Father,and then the Holy Trinity of the Deity is ftibftantially f or really 3 working in us.

p. And as the Eternall Word in the Father, is become true Man, and hath the Erernall Light Ihining in him, and hath humbled [ and abafed ] himielfe in the Humanity, and hath put upon the In)age which wee heere beare in this Life, the Image \_ which is ] out of the pure unfpotred Element in the prefence of God , ( which wee Itft in Adam^ which ftandeth in the Mercy of God), as is ekcrly mentioned in our fecond Booke with all the Circumftances of it : fo muft wee al- fo put on to us that Imagef which is J out of the pure Element, out of the body of Jefus Chrift, and live in that bodily fubftance, and in that fource [condition J and vertuc wherein he livcth.

lo. Wee doe not heere meane his Creature, that wee muft enter into that, but wee underftand, his fource, for the depth and breadth of his life in his r~)urce isunmeafurable : and as God his Father is un- meafurable, fo alfo is the Life of Chrift fo : for the pure Element in , ^, the fource of God the Father in his ^ Mercy, is the Body of Chnft : ^^^nir and as our Earthly Body ftandeth in the fouie Elements, fo the i ew 'Sjf^'^ ^ir^^^' Man ftandeth in a pure Element, out of which this world with the ^i/»^^iK' foure Elements is generated : and the fource of the pure Element, is the fource of the Heaven^and of Paradife,and fo alfo it is |_the lourcej of our Body in the New Regeneration.

ir. Now that Element is in the whole Prircip'e of God every- where, in all places, andfo is nnmcafurable and iiit:ni«t and therein is the Body of Chrift and his quality, and in that u the Trniry ot the Deicy : fo that che Fither dwclleth in the Sonne, ( t/ •5;^. in the Body of Jefus Chrift, ) and che So*ne in the Fjt' er, as one one y God, and thus the Holy Ghoft goeth forth from cht Fa-^her in che Sonne, and is given CO us, to regenerate us to a new life in God, in the life of jefus Chrift, and the Earthly Man ( in his Imjge and fo irce [or quality and propercyi} ) hangeth bur to us in chis i^ L>fe] rin-.e, L whicrt is J well underftood, if weebeborneof God withtu Min-'e.

12. For as God- the Fa her inhiso^n fubfUnce, comprehendeth all the Three Pfmciples, and is himfel e the fublt^nce of all fubftan- ces, wherein both j:y and forrow is cnmprehende-i , and yet goeth forth in it felfe, out of the fource of the Angu^fti, and maketh the Kingd)me of jf>y CO hiiufe fe, unconceivable to the forrow, aad in- compreheiifible to the fource of his Anger in the Anguifti, and Gene- rateth to h'mfe'fc his Heart in the Love, wherein the Name of God taketh originall- So a.fo the Minde hath in it all the Three Principles, and therein the foule is comprized, m'^xn the Band ot Life ; 6 which i The fnHit-,

-pj of the Thrfefo/d Lift ift Mm,

muft enter againe into its fclfe, and create a will in the Life of Jefas Chrilr, and endeavour after it, defiring it with a ftrong will and pur- pofe, and not ftay oiecriy in the Hiftory, or in the knowledge of it, . and Japing able ro fpcake of it, and fuppole the words and difcourfe make a fufficient Chiiftian, when the Mindc is ftiU in meere doubt va ' BoinU : no : that is not the Regeneration, but it muft be an Earneft RefolatJon : the Minde nmft in it fclfe goe forth into the humility to- wards God, and enter intx) the will of God, in Righteoufncfle, Truth, and Love.

15. And though indeed the Minde is not able to doe this in its own abilitie ( becaufe it is captivated with the Spirit of this world ) yet it hath the Purpofe in its power, and God is prefenred with [and in ] the Purpofe, and receiveth it in his Lovej and foweth therein the feede of Love in his verrue [ or power '] , out of which the New Man in the Life of Jefus Chrift groweth. Therefore all lyeth in the true Earneft {_ Purpofe J , which is called True Repentance : for the Re- iCeiving of the Word of God in the obedience of Love, groweth not in the Earthly Life, but in the New borne, in the Life of Jefus Chrift.

14. Therefore the Kingdome of Heaven is a beftowed Bounty of

Grace for all thofe that earneftly defiie it jnot that it is enough to fay

to ones felfe •, I have indeed a will to yteld my fejfe earneftly to God,

but Ihave need to have this world for a while, and afterwards I will

enter into the obedience of God, and that continuech from one time

to another, and from one day to another, and in the meane while the

^ Oxithe chUde ^ evill Man groweth : if you deferre it to the end , and then defire

of perdition. [ and think J to be a Heavenly fruit or Birth, when all the Time of

your life,yOu have growne^in the anger of God,in the Abylfc of Hell ;

yno : that is deceit, thou deceiveft thy felfe.

1$. ThePrieftsinjBrti^c/i' have after that, no Key to open the King- dome of Heaven for thee : thou muft enter in thy felfe, and be new- borne, or elfe there is no remedy for rhee in this world, nor in Hea- - ven : thou ftandeft heere in this [life '} time, in the Ground, and art a Plant, but when Death cometh, and cuttcth downe the ftock , then thou art no more in the growing, but art a fruit : and then if thou art not foode for God, thou docft not belong to his Table, and then God will not dwell in thee.

T-6. For wee know that the Dei ft/ onely, is the vertue to the New Birth, which [ vertue 3 ( if thou longeft for it, and defircft it with earneftneffe ) foweth it felfe ill thy^minde, and fn thy foule, outof which the New Man in the Life of Chrift groweth, fo that in this world the Earthly [ Man '] doth but hang to it. Thus the New Man is in God in the Life of Jefus Chrift,and the Old Man is in this world -, .' Or, fi/>i/f/e.' .of whtch.Sainc Paul writeih cleei^ly in his [ Letter to theRow^w^jthat,

if

of the Threefold Life in Ma»l : ^- ^

if wee thus live in the New Birth, wee live to God, but as to the 61d Adam vree are in this world : where then the fource of the EternaU Band in the fouie is alfo changed, and the foule entreth in ic fclfe into the. Life of Chrift , into the Holy and Pure Element : whicli in feme places of my Second Bookc I call the Tcrnarim Sm^ta.

17. Nor. according to the tinderftanding of the Latine Tongue, but according to the underftanding of the Divine Nature j by^ which words is excellently exprefled the Life of Jefus Chrilt in Gcd che Fa- ther i as alfo theCharaders or Letters thennfelres. and the Spirit in the fylkbles doe lignifie : wherein the Birth [uriigeniture, or Eter- nall working '] of the Deity is excellently nnderfrood j rhough indeed i: is hidden to the Hiftoricall Man of the ^ Scnoole of this world , yet ^ Or, unlvir- it is wholly comprehenfible to t^hofe that are enlightened from God, ^ties. who then alfo undeiftand the lource \_ or working property ] of the Spirit in the Letter, which is not at this time tit to be fet downe here, and yet it ftiall be brought to the underftanding.

i8. And there is nothing more profitable for Man for his begin- ning to the New Birth, than true earnell fincere Repentance, with great earneft Purpofe and Refolution •. for he muft preflfe into the Kingdome of Heaven, into the Life of Ch' 'ft, where then his Rege- reratour is ready, deepe in his Minde, in rhc Light of Life , and wi-^h defiring and earneftnelTe helpeth [ to wreftle ] , and fo foweth him- felfe as a Graine of Muftard-fecde into the foa!e of Man, asa Roore to a New Creature. And if the earneftneffe in the foule of a Man be great, then the eameftnelTe in his Regenei arour is alfo great.

19. And it is not pclfible to defcribe the New Birth in Chrift ful- ly : for he that cometh into it, can finde it onely in himfelfe by ex- perience : there groweth another Bud in his Minde, another Man with other knowledge, he is taught of God : and he feeth that all the hbour in the Hiltory , without the Spirit of God, is but aconfufed sfOxVoiBakUi from whence iVife and contention (in felfe- Pride) cometh, for they aimc onely at Pride and Advancement, to Recreate themfelves in the Loft-, of the Flefh, and in fel'^s- They are no Shep- heards or Paftours of Chrift, but Minifters or Servants of the Anti- chrift, they have fet themfelves upon Chrifts Throne j but they have erefted it in this world.

20. Yet the Kingdome of Chrift is not of this world,but confifteth in Power j and there is the true knowledge of God in no Man, except he be Regenerated in God, out of his corrupted houfe of finnes, where then the fierceneffe changeth it felfe into Love, and he is a Prieftof Godin theLifeof Jefus Chrift, whoalwayes feeketh that which is in Heaven in the Wonders of God : and the New Man is hidden in the Old Man, and is not of this world, but he is in Terr7.iri9 San£lOy in the holy Body of Jefus Chrift, underftand, in the vcrtueof his Body. Eee 21, For

JT^

' The Gr^fund

of our Hun- tings- m Or, receptA'

■'' Or, vejfel/.

•^OfwhAt Spi fit if IS gent rated.

Ofthr Threefold Life in Man,

21. For fuchalfo his Covenant with us is, both in the Baptifihe and the Laft Supper. He tooke not the flcfh of his Creature and gave it to his Difciples, but he tooke the Body of the Pure Element [that is-] before God, wherein God dwellcth, v*ich is prefent in all Crea- tures, but comprifed in another Principle, and gave it to his Difciples t© eate and to drinke under Earthly Bread and Wine : fo aUb he Bap- tized the Outward Man with Earthly Elementary Water, but the in- ward New Man he Baptifeth with the Water in the holy pure Ele- ment of his Body and Spirit, which fubftance appcareth oncly in the Second Principle, and is prefent every where, yet is hidden to the Third Principle, vl\. to the Spirit of this world*

2 2. For as wee know, that oar Minde reacheth all over this world, and alfo into the Kingdome of Heaven to God j fo alfo the Life of the Pure Element ( wherein the Creature Chrift, and our New Maa in Chrift ftandech ) reacheth every where all over, and it is all over full of the fulliicffe of the L'fe of Jefus Chrift , but onely in the [ One ■ Pure Holy ] Element, and not in the foure Elements, in the Spiritof the Scarres.

25. Therefore there needeth not in our Writings much toyle nor hard confideration or ftudy, wee write out of another Principle, no Reader underftandeth us rightly in the Ground, except his Minde be borne in God : there ought no Hiftoricall skill and knowledge to be fought for in our Writings : for as it is not poflTible to fee God with earthly eyes, fo alfo it is not pofTible that an unenlightened Minde in the Earthlineffe can comprehend 'it. Heavenly thoughts and meanings can comprehend 'it, likefliuft be comprehended by like.

24. Indeed wee carry the Heavenly Trcafure in an Esrthly "" vef- fell, but there muft be a Heavenly ■>* receptacle hidden in the Earth- ly, elfe the heavenly Treafure is not comprifed nor held. None fhould thinke or defire to finde the Lilly of the Heavenly Bud , with deepe fearching and ftudying ', if he be not entered by earneft Repentance intothe New Birch,fo that it be growne in h rnfelfe *, for elfe it is but a Hiftorie where his Minde never findeth the Ground, and yet it felfe fuppofeth it hath comprehended it, but his Minde raaketh it mani- feft, "whit Spirits childe it is : for it is written*, They areTaught of God.

25. Wee know that every Life is a fire that confumeth, and muft havefomewhat tofeedeitsconfuming, or elfe ii; goerhout: fo alfo wee know that there is an ErernaM Band of Life , where there is a matter whereon the Eternall fire feedeth continually, for the Eter- nall fire makcth that matter for foode to it felfe.

2 5. So alfo wee know that the Eternall Life » is twofold in a two- fold fource f". quality or property ] and each ftandeth in its own fire :

The

of the Threefold Life in Mml

355

The one burncth in the fiercenclfe» and in the woe, and the matter thereof is Pride, Envy and Anger, its fource is like a Brimftone Spi- rit : for the lifing up oi the Pr'de, in cuvciOu''ndTe, envy, and anger, maketh together, aBrim tone, wheein the fire burneth, and conti- nually kindlcch it fclte with .h s" mjrter : for it is a great - Bitter- » Materia^ mr retie, wherein the Mobility ot the Liie confiftcch, as alio the s Scriker Mu < ria//. Dp of the fire ^ LifiGjCi.

27. Now wee know alfo, that every fire harh a fhining and Glance, s Or, ytdcaiU and that Glance goerh in it leJte forth trom rhe iouice[ or quality 1 ,

and cnli^hrciieth the nr.atter of the fource, fo that in the fource there is a knowledge and underftanding of a [ th ng or ] fubrtance , from whence a Mindc and che Might, taketh its Onginall, of doing and con.prehendnig a will to fonnewhat, and yet was not there in vhe Ori- ginality; and that will in it Iche, in the lource, goeth torch, and ma- kcth a liberty for it felfe in the fource, and the will defireth the li- berty that it might ftand thcten, and hath its life from the will in the Light, and in it fclfe, m rhe habitation, liveth without fource, aud yet there it (iindeth m the Originality in the Ground of the fource.

28 . Thus my Beloved, worthy feeking ' M'nde,know and obferve, 'Or ffri(nd, that every Life ftandeth upon (he Abvfle of the fiercenefle : for G :»d

callcth himlclte, A Com mugfire^ and alfo, a God oj Love , and his Name GOD, hath its Originall in the Love, wheie he gocch forth out ot the lourcein himicJie, and makcthit, in himfelfe, Joy, Para- dife,and the Kmgclome of Heaven.

29. Wee all in the Originality of our Life, have the fource of rhe Anger, and of the fierceneifc,or elfe wee fhouUmot lie alive : but wee muft looke to it, and in our felves got torih out of the fource of the fiercencffe, with God,and Generate the Love in us, and then our Life fhjll be 4 j:>ytu!l and plealant habitation to us , and then it ftandeth rightly in ttte Paradife of God. But ifour Lifeftay m the fierccntlfe, (f,:^ i:j covetoufuelfe, envy, anger, and malice,) and goerh not forth into another will,thcn it ftandeth in rhe Anguifhing fource, as all Dc- vills dce,.vvhercin no one good thought or will can be , but a meere enmiry in it felre.

30 1 iicietore thefe two Lives, r/\. the Life in the Loving Rege- neration, and the Life in the Oiginaluy of the fource ' or prrper- ry'l-,arconeagainft another: and becaufe the Life m the Love, is nofEnimcitious i therefore it muft fufter it feife to be pinched, pierced- through and wounded, and upon it the Crolle is laid to be borne with Pjiience of Mceknclle» and in this Bud, in this Ground, [ loyle, 01 field ■ a chil 'e of God muft be a bearer of the Crolle : and for 'his e.id hach God appointed in hlmfe'.fe,! Day of Judgement,and ot Scpeiauon, where ihen he will reape what li grownc in every Life,

£ e e 2 and

9^S'' Of the Threefold Life in Man,

and herewith fhall all formes of the Ecernall Life be manifefteJ, and all muft ftand to [_ the manifefting of Gods Deeds of Wonder.

31. Therefore O Man ! looke to k> deftroy not chy fcifc : fee thac thou grow in the Ground [ or field ] of Love, Meejcneffe, and Righ' tcoufneffe, and enter with thy Life in thy felfe, into the Mcckoetfe of JcfusChrift, in the Regeneration to God, and then thou ihalc live in - J Gods fource of Love : and fo when the field of this Tprout is tjken * ' away, then thy Life is a fruit and Plant of God, and thou fhair fpring and grow with a New Body out of the holy and pure Element before God, in the Life of thy dearc Saviour and Redeemer Jefus Chiiftj give up, r or dedicate 3 thy feie to ic (in this contentious Life) wholly and altogether, and f'> rh .u fhalc, with bim,through his Death ^R.^({irre^iofl, grow up in a New M^ci {xrfore Go4.

» Jjtfl". 'JTUV.i'-^r .'.'!»■'■'."• tt^ V'liL' ■.!'! . lll-'Jim-'n'.' I,. 'ilU P. 'LI

The

The Table to the Three Principles.

chapter. Aarcn. Verfe.

1 1« fNthe Time of the Lilly Aaron

J, giveth bis Garments to the

Lambe, 28

Abell.

^O. Abell rvas not Righteous by his

ovpn Topper and ability, 75

io. Of the Church of \hii\l

fromyj,totheli^. Ability. go. Mans Ability Vefcribed. 75 20. AJjns own Ability was tried in Caliie. p6

Above. 14. H(w Above and beneath it in the Enmity. 77

Adam, 4. 0/Adam» mifapprebenfion, 4 9. Addinrrj/ in theGjr4en of E- dtn and ai(o in Paradtfe at orjce. 6 10, Auam and Eve were E^rtb after their F t!l 3

10. IFhjt jii/h Adsitn had beforn the FUl. 4

10. 0/ ArJam« ^owledge and Bea- fiiall Aiembars after the FaU,6j'j 10* Hvr Adam t^as an unreafanable Beaf. 5

10. Out of what Adam was Crea- ted, 10,11 I0» Hoiv Ad^mpoitldhavi Gtwra-

Chapter. Verfc.

ted an AngelicaU Hoaji or ttume' roM Off faring, 12

10. AVefcription of Adams prober-'

tiesf or Condition before the FaO. ij.to the 21.

11. Before thefaU Adam had other

^jliiies, ^ to the 11

1 1, IV^hj Adam war tempfed, 14

1 1, Adam? %mptation at large^with aU the Circumjiancej. 3 u»tf ;if»e 3 8

12. How long Adam was in Para-

dife. 2.totheio,

12. Of hdimt feeding , before his

fkepe, 1 6

^ 2. KdjLVnftipt not before his FaU 1 7

12, Adam* hnsqe, and the Image in

/ the Ktju* Titian ii aV one, 17

12. hd^xui ^int which hi had from

Gvd^ difcourfth with hU ^irit

which be had from tbis world,

36. to the 47

1 2. whence the OriginaU ffirit^foule^

and fVorme of Adam proceed'^

ed, 4^ to tht 5 1

12, WhMt the difference is between Adams >oH«g man and young maid or virgin. 52:53

13, How the Heavenly body of Adam

was changed. a

1 3. Qfihe Pit out of which Adam if

The Table to the Three Prindplesii

Chapter. Vetfe.

Jkpp'feJ te he tal^n* 4

13. Hrtw hhra jide is repaired bj

Chrijij fide. 1 7

13. H.jw Mumi propertie a> as before his jlepe. 18

14. 7he FaD fif Adam , his inward

'tree of Tempt atiortf and Temp- ting. 3 4* ''^ *^^ 3 ^

1 5 . How Adam c^uld have eatea and

GeneraiedinParadife. 16

15. The AdamJcall Mm likened to a Theefe. 35

I7. Adam ivar captivated by tbt Spi- rit of this world. 2

17' Adam hid not the Image of the world before his Fall. 3} 4

17. Adam was before the FaU, as the Jtifi [ball be when they [hall rife a- giine. 5

17. iVbere Adam was Created -^both body andfiirit. 6

ij. Adam was not Created to Cw ruptibility. I o

17. Out of what Adam (Tj/ ; and the Spirit of hit Effeaces. 1 2

17, Adams food before his Jleepe, 1 3

I7. Adam was not a Lump of Earthy but he became fuch , 20

J7. How^and how long hefietdin the Garden : and concerning his pro- perties, 2 5

I7. iVhat Light Adam/jip by , ini Paradife. 25

I7 Hw long ^Adim jl'pt, 79

17. Adam became another Image in [

Chapter. Verle.

his Jleepe, 30

ly. How f^dam was before and after

his Jleepe. 2 i

I J. In Vartdife hditn Jaw from a

Thretpid Spirit. 31

17. Ad im and Eves horrible biting

of the Apple, 32

17. Adams Condition before hit

Pepe. 47

1 7. Otit of what Adams body was.^j 17. tVhat wasbehindey before ^ and

beneath Adam. 49

I7. How and how long Adam waitn

T^aradi/e, 50. t« the 53

1 7. How MimfeU into Lttft a^d

into jleepe. ^4

17. Adams Properties after his

Jleepe. 56

17. Haw Adam and Eve converged

in the Garden* 5 7

I7, ifcn? Ad^m and Eve became at-

together Earthly, 58

17. H(?w Adam ^iw^^Eve were both

a^amed. So

1 7. J^/fe^f and how Adam »d/ ^e/ftre

bif Jleepe, 82

17. Hon? Adam jbofild have propa- gated. 8a 17. How Adam jW Eve ^«jrj^ the ■ voyceofGod. 83 17. H w Adam became a fiefily

C^an, 87

17. Tf'^af Adam and Ewe underflood

eoncerni/ig the Ireader upon the

Seypent, \62

18. Adam

The Table to the Three Principles.

Chapter. V^^ fe.

1 8. hdMTi did eate in another man' ntr *ifiir f>ij Fall. 4

iS. Adam could eate of ng Taradifi- call fruit after the Fall. 6

20. Adam and Eve were ajhamedaf ttr the Fall. 5

2 o. Hott> Adams cloaths were made.6

20. How Adam and Eve k^pt toge- ther after their being driven fort b of the Garden » ^ 4

20. What was in Adams and Eves mind^was manifefled in CaJn.Sl

20. Adam and Eve were terrified at

the Murther, 84

21, Adams Great knoi» ledge of the

L^jPeries. 9

21. Out of what Adam was Created

both bady andfonle. i o

2 1. Ihs True Ground of Adams

Fall. II

22. Adam and Eve gat a Body that

belongetb not to the Veity^ 1 6 22, 0/ Adams body and foule after

the fall.

17

22. Adam fhould not have generated

in an F-arthly manner. 27

22 i Adams ottm will onely y could

pcrifb. 54

22 . From whence Adams y5«/e or will

was breai bed in* 55-5^

2'^.Why Adam wmt into the world.f^:^ 35. Adam$Jteepe and Chiifisreft in

the Grave ij all one. 73

25. H>w hddim fljould have lived in

Taradife^ 92

Chapter. Angelfi Verfe.

5, From whence the Angels have

their Bodies. ^4)^5

7 Frntti whence the Angels are, 2 4

9. IVh) Angtls and Spirits are Fter»

nally and Beafls not. 42

10. Whence the Angels are Genera- ted, 41

11. Uow the Angels were propaga-

ted. 4

Out of what they are Created. 9 Whence the Angels have their be- ing. 5 Which of the Angels are fal' ten. 5 What kifide of hones the Angeli- call ^fan had. 88

18. How the Angel Gabriel was feat to apoore<J^aidorVirgin, 35 The care and flriving^ the An- gels have for CMan. 78 Of the kn^tU great Humility. J t:^ Anna.

22. Why Aana was fo long unfruit- full. 69

Antichri(V.

18. OfAiuchdiiivifitation. 1

20. Whence x\itich rifts Kingdome takeih beginning. 83

20. Aatichrilh Kingiome is reje^ed

of God. ^ p2

21, A Large Vtfcription of Anti-

chrift. 2S. to the ^2

A'-(8. Why Arts orTradfS were difcO' vered. lo

Aftronomer

14. 17.

20.

22

2r

The Tabic to the Three Principles^ Aftronomer. Verfe. ) Chapter.

2.

S

Chapter. 14. The Aftrenomer l{noa>etb no- thing of a Childes Incarnation in the Mother/ womb, 26

Autfiour. I Whj the Auhouf writeth of God M if he had a Biginning. 4

How the Authour came .by his hrjcwUdge. 6

Ibe Authour writeth how tbeE- t email Birth mujl be underflood 3

3. Wherefore the Authours writings

ferve, 3

4. The Authour bath no more Au-

thority or power than another. 6. 4 Hhe Authour ivarneth thi T^eader

concerning his writings. 43 ll.The Amhour writtth noN>:rvj.i'y I4, 'the knowledge which the Au-

thours Joule hath. 39

14. All the K\it\\OT Jpeak^th conct:ru

Verfe.

follow hiht. 2

24. I'he Authoun Eamejl Kfjfe ^ and excellent dijcourfe. ^. to the lo

24. The Authours hard Cjmhate*

17. to the 20

25. the Authour Appeakth to the

Lajl Jttdgemmt. 36

25. !7i(»e A jthoti: J> not zealotit^ out

of any define of hU own Vraije,^^

25, The Aiichour Admonifheth to

contiKue infimplicity. 69

25. Why the Authour »»«/? write fo

dteply, 84

25, Why the Authour ww/? write as

he doth. 107

27. What the Authours teaching

tmdcth to. 8

Bibell. 1 8 . Why L mgttages were confounded

at B jbell. 27

ingGody Heaven i the Element ^''^ 18. Outofwhat^^ibtWi'f^rung. 82

and of Paradife^ is but as afmall

drop) in comparijon of the wif-

domeofGod. 89

15, For whom the Authour bath

written, 65

1.6. Fromwhencztbp hxii\iQUThath

bis knowledge. I'

\6, from what Spirit the Authour

writeth. 5 1

20. When the A!j;hours writing^

(ball he Jerviceable. 2!

24. The Authour will write no Ija

of himfelfe, t

24, The Authour counfdUih ttt to

18. Babeil (hall he fervedas the war-

(fyipperj of the Calfe were. 7 1

19. BdbcWhaih invented the Ran- foming offules, 2

19. BdQ(A[breal{eth within it felfe* 2

19. WhathabeWtJ. 3

20. Babeli and the Starres have the fame Government, 18

22. Babeli blametb the Vwill for Tempting ofChrip. 78

22. Babeli condemneth them that fiarch after bidden M) furies. 78

22, Of BihzWs puni[hmef7t. 79

23. BabsU is on Fire andbnmeth, 2

33. Babeli

The Table to the

Chapter. Verfe.

23. Babell fyity be fo talked mth by

the Anger ^that the Element j jhall

tremble. 5*^

S5. TjibsW deprcyetby and devoureth

it felfi. 82

45;' fVee muji mtrejojiee at her Burn-

ingh"', " '■/ 9^

25.' "BibtlV^^ardto hih^ovpne ; ji«

is ezery tvhete aB over. 97

27. Babel vp'tU bring inEptcurifme.2^

Band. 20. Tif>e Band e/ Eternity Jlandeth

free. Baptifme. 65

4. ffhyBA^t\fmei^ commanded.!/^

Beai>. n

3. Tibe Bea ft /??tfZ? pj«^ «4e^. 8

4. 7be 1^:^[[ jhali be fpetped otit. 25 4, ^/^j i6e Beafts z&rfX'e nofinne im-

ptitedto them, 38

^. Of the Creating ^//i&s Beatt«.37

'MP 1 1 . Whence ' f i5»c venomotv _ Beafts

tfrr. 20

1 1 . How <^e Beaft is inraged, 2 8 13. ^i^)> l^e Beaftiall Propagation rs

an Abominaiion to God, 6 15. fFhat the Beafts or living Crea-

ittret are created for. 1 1

\6, A Beaft h better than Man that

dytth xvithout Repenting. 40

17. 7he Beafts are not made of Lumps of Earth. 22

38, "the Beaft it greater then the An- thhrift* 2

18. Hob? the ^ndtjhould have been

Three Principles.

Chapter. Verfe.

(Jifanaged, if hA^mbad conti- nued in Paradije. I o

18* Goddefiredmt that the Beaftiall ^J^an (heuld be, 10

20. 7he Beaft /l[:rfil/ fiand naked s.nd hare, 20

20. A Lamentation^ hecaufe the Beaft hath made tbeQardtn ofRofei^ a Venne of Afwfherert and Theevet. 373 38

20. "[be Beaft rviUhe fqaeezed forth

b) the prefein Babel 1 . 58

BIcud.

1 6. Hon? B!oud cometh to be. 1 1

1 6. The Blend rvherein the pjuk ^ir-^

retbyitveryfweet. ' 11

to. fyhy h\o[zd if forbidden* \ ^l

Body. < , •• 4. Oftvhjt the Body is Created, ig

2 1. the Bcdy cannot he defl/ojed be- fore the appointed titmt , 6z

22. Of the Bcdy tvhich tv, e hfl. ^4

23. IVbat is the fvod cf the Near

Body. 45

25^ The Body 0/ Cj&ri/i can he with-, held by nothing in the Kefitrre- Bion. 7p

25. How the Body of Cbrif fhinetb in the Heaven, 7 9

25. Ti&eBady of CbriU is infnits, 79. *<; //7t 81

25. How the Body of Chrijl i< recei- ved. 83

55. Hfls? i he Body of Chriji is after

the Kefurre&ion. 90,9^

W f f Bookej

the Table to the Three Principles.

Chapter. Bdok«> Bookes. Verfe, 1 Chapter. Vcrfe,

8. A field fuS of fijmrt Utbtmofi 21. Czint »at not whoVj'Reji^ed.i

' G/oriow Booke. ii 2 1. CiXnt was chearly ag<Hm, 4

The Bookes oftheokgifis are \ 2i, fybotpaj Caint$ accmfir, 5

3

3

17

24

20,

20

20.

meere Hijiories.

Bridegroom, Bride.

The coming of the Bridegroom. 8

The Bndegroomes coming, 1 1 $

20. The Bride of the Beaft i^<i»ib three

1 hings to expeH, 1 1 5 . f 0 1 1 7

Where the Bridegroom emhra-

cetb his Bride. 3 i

Caine.

Why Gains hatred tpas agaiafi

Abell. 44

20, ^Ay Caine becawz a Jldurther-

er, 45

Caine Vfaj not rejeBed in tht

tpomb »fhpi Mother, 6 3

The Vefcription of the Cainifh

Church. 'jj. to the 11%

20. Why Caine grutched his brother

any thing, 82

20. Hmf Caine voasfimd up to the

Murther, 84

20. Cains falfi faith vpas mdnife"

fled, 9 1

20. Cainee amasxment andfeare, gj

20. Caines expulfion beyond Eden in'

to the Land of Nod. 98

2C. Caine is a Lookin^g Glajfe for

Afens own Conceits. gg

20. Hdaf Caine was Comforted a-

gaine, 1 01

20. Whence Caines Artger againji

MatW proceeded,' 104

50

40 67

42

2 1. Caine/ottg&* 0«f -^rtj , tf»^ ^e. pended upon bis inventions, $^ j

21. CaincB Church and Ghrifis Churcb drveO together, 45, 46

Called. l6. H(?n>, <io(/ tpbenil it that rvee are called.

Centre^ I o. What the Centre if, 1 4. What is the Centre. Candiefticks. 20. What the ftven Candlcfticks ate.

Champion. 18. What manner ofpetfm the Cham- pion in the Buttle is, 2i

22. How the Champion or Saviour

was conceived in Mary. 37

Who was the Champion. 42

Childe. Children.

After tht life is kindled^ a childe

itofitjelfe. 39

Hotv a childe fball be intbeKe'

furreBion^thatperijbeth before the

kindling of the Light of Life, 3 8

A childe newly borne is at accep'

table to God^ as one in yearts

that repenteth offinne, 3 1

PVae are all the children of Jnt'

q-'itie^ according to the Spirit of,

this world. 25

fVhy two forts of children are

Generated

2$.

>$•

23.

16.

20.

The Table to the Three Principles;;

25

24

Chapter. Verfe.

Generaudfrom Adam & Eve. 5 8

^2. How fvee are the children of wrath, 25

How it is with many of the chil- dren of wielded Parent J, ^6 The very children ofGod^ binder the "tree »f Pearle. 5 2

Chrift. Chrifttan. ChHfttndome.

12. 7hefefftpiationdfCht\^. 12, to

ibe 14

1 S. The vajk <j/Chrift is done away. i

18. *IhtCoYpQrieiyofQhv\^ is Jnfe- riotir to the "Deity. 3^ j

J 8. f^hat was the feede to the Crea- j ture of Chri^. 41 i

18. Chriftj Incarnation^ or becoming ' 23 mijn, ^'^,totbe<^^

18. Chr'i^ the tfiojl wohderfuil perjon in the "Deity, 5 2

18. Chrift ii the Heaven oftbofe that are bis Memhert, 84

18. CAixi^i lncatnati6n. fronts'), to

ihegi

19. OMi^lnviteih aU. 3I 22. Chrift U born of a pure Virgin.! g I2. How Chrift recnived or affttmed

his joule, 39

22. The Incarnation of Qhn^* 41 12. How Chrift is our 'Brother, 45 22. Chrift hath opened ibe Gale »f Life for aB, 48

From whence Chrift is, 5 2,5 3 Hotif Chtift apttmd of receiHed i' o»r B^dy, 66

i 2. -Ctirifts/ow/g if /r<Mrt Htaveft^ a>id

22.

22.

Chapter. Ver/e

not from Heaven, 6y

22. Ch rift5y5»/e w ow Br(>/i5'er, 67 22. ChriftsW^f ftf the foode of our fonk, 6 J

22, HowQMiX^vs aKing. 72

22. How Chrift is a Perfin in the Trinity, 75

22. Of the Name Chriftus in the Language of Niture. 77^78 Chrifts Tempting, from 80. ia the 100 O/Chrifts prefence every where, ^. to the II What Chriftg DifdpUt received in the Lords Supper, 13914 Chrift hound the Devils ei/ery where. i $

How wee arefotefeene in ^hri4. 21 22 A Chrift ian doth not rightly know himfelfe, 34

C\\n^fpringeth up with his befy body through Death, 1 1

OfC^n^iT^twBody, 12

The contemptible Death ^/Chrift is afiumbling bl9c\to the JeWSj Turkesj and Pagans. 1 5 j 1 6 25. How Chrift /rrejf drops ofblaud,

22 25. Chrift? Pj/Zz'J'J or courfe, compa- red with Adams whole courp. of what happened to him. 23./(? 40 2$. What ChHft laid off inDeatb.^j i^. Ohd^ had Heavenly Jlefh in the Earthly Adan^and wee too. 48 F f f 2 2^, How

22.

»3

23.

23

25-

2S.

*5<

The Table to the

Chapter. Vcrfe.

25. How n>ee put on Chrift. 48 V^ . Qhrift hith alfo borm our a&u

all finnes. 5 *

35. ffherefore Chrifts Paffion n>as.

fyy.to the 61

25. Chriftendome mnfl expeB the

JignedfElhs, 82

2S. Chrifts Converfation for tie dayes

after his Re/urre&ion. 88

25. Ghrift is not feperated from us.

^9 ■45..Chrift dideate after his. Kef Hf'

rediion. 9 '

.25. The Vejcriptim of Chi'i^B Af

cenfiort. g^.tathe icS

21^. Wait Chrifts Body , and hit

Throne is. 104

a^. How Chn^ fittetk at the Right

hind of God. 106

25. Of Ch^iftj Creature. 106

25 . H iw Clrift is in I1iav?.n. ic8

26. Hva? the Body fl/CSrift a?**/ d/-

ter his KefHrre&ion, i . /« t&s 7 2(5. ^(bt« Chrifts body was Glori- fied. ■? fo the 4 2^. C^n^hid mt a body that wu altogether Eart hi). 9 Comminderaeat. C^nvcifian. 17. fVhf the Carnmiixienient was given to ^diva' 1^

24. W^/^ar 1/ reqmred in Conver-

fion. 27

Contention.

25. Na Contention it necejfarj or frofitabk, 83

Three Principleji

Chapter. Councellours. Vtrfe. itf. There are jizie CouncelioursJ?r- ting in the braine, 22

Covenant. 18. IVhat th? Covenant did profite, before Chrifi camtin tbejltlh, 34. Coyning. %0, How the coyning of Gold and Silver had not bten netdJttlL 1 7 Creation. Creatures. 23. How the CreaJon endureth till the Lajl Judgement. 20

9. fVhy the Ejjence or Sub fiance of the Creatures it not Eternall.^j 9. The figure or Jhape of the Crcar tures remaine eternally. 38, 3 9 1 4. In what forme the CteitUtti fhall be in Faradije, 33

14. Whence the Creatures bofve thiir skiU. 34

1 8. The Eternall andTemporary Crea- ture in Chrifi were one. 40 Curfe. 18. What Gods oir^n^, is. $ 18. Before the curfe there was nofucb evill weeds nor living Creatures 4S there are now, 7 18. There was Great Differenee »f Beafts befifi the curfe. 8 1 8. After the curfe fruit mufi b& plmted. 9 20. fVhat the Curfe of God i/. 93 Darkneile. 4. E^om whence Darknefle hath its Name, 48 7. How thi PArkneHe hageth after

tb&

The Table to the Three Principles.

Chapter. Vcrre.

tie Ltgkt, 13

tf^hat thefirfi dying or Death if,

and trhence it comeih. 5 J

The Abyffe 0/ Death is in ajoung

childe. 29

ff^hat Death Adam djed in Fa-

radije. 37

JVdtnin it is, that D^ath fiickr

ah. 16

What Dying or C^eath is. 1 Jji 3

Whai that is which is called the

Great Death. ^5

Convirfion in the laft houre oj

Death. Deiiy. 43

'the Dsicy is manifeji in all

things . 3

theV>e\Vf is invijihle, 63

D.'Iogc.

fFhj the DelugCj orN^^h^Jlcui

came. 2 6. to the 2 8

T^efpaire. Doubting.

20. VVkenctXyii'^aXtt arijeth. 107

24. AU Doubting cow«/:? /row the

VeviX 28

DiviU.

2. 7 he Deviils looke ir.io the firfi

Trincipk. 3

4. ryhat the hell of the Devil is. ^6

4. Neither the DevilljWor the tvicked,

is midt out of any evill Mjtter.^y

4. Whence the Devils^ Angels, and

foules are. 46

4. Ihe whole Defcription of iht Dc-

YiU a«d their Fall^ 64. to the 74

J?-

15.

«7-

19.

19

8.

22.

iS.

Chaprf. Verfe.

8. the Deviil is the worlds Teacher. \^ p. The Deviil knoweth not Para- dip. 7

T4e Deviil cannot he helped or

faved, SO

How the Devils (hould have been

if they had not fallen. 5 1

The Great Number of Deviils:

wherefore theyfiU, '>*

The Devils mindewas the cattfe of

the liftingup ofhimfelf.l.totbe 3 The Deviil would Vomineere over

the Heart of Gad. 43

whence ihe Deviils have their

Name. 5

The Devils are ihe Canfe of their

own Fall. 6

Out of what ihe Devils an Crea^

ted. 7

The D^jvilig Jr.poiencj over a.

childe. 26

The Dcvila Kingdome is fowen.

alfo in the CopuUt ion, 3 3

How wee can tread upon the head

o/r/je Deviil. 44

HaW- ihe Dcrvils Kwgdome is

hdd Captive. ^8

The Deviil Tempteth Man in the

jirjl Principle. 59,

IV hat the hungtr andfatiating of

the Divill w. 61

How the Divill wonnt the Game

<j/Adaro. 62

Ajter the Fa'^the Deviil & AUn

fvere both in one Kingdome. 62 17, Hofp

10.

ID.

■' (1 II.

II.

15.

'5-

'5-

»5. 15-

15 ^$-

17 >7

The Table to the Three Priaciple$r

J7 »7

Chapter. Verfe.

17. How ibe Devill mocked God in hit

mind when Adam watfillm.6^

I7. Whither the D^yXW flyeib in his

*Pride. 6^

The Davill is Exectttimtr, 66

the Dcvill is the 'Dnveffifwatd

to all mijchiefe. r- ' ^7

17. '^ib^ Devil I hdldeth the ^Vfafi.y^

17. ^Ti^e Dijvil! w the higheji caufi ojf

Adams Fall. 95

17. Tib* Devils jf^(?r/«<i »>i*fe Mans h

mj^c »&«« i/ tv^/ fjQm, ^6

17. T/5>eD£vill underfioofi not thepro-

mife of the Treader upon the Sir-

pent' P7

ihe T>ivih Judgement is hidden

to him. 100

"the D^vill bath f)wne lares or

weedes. 30

The Devils danced at Gaines

iJHttrthering his brother. 84

^' ~ Swines

51

17

20.

20.

21.

T/je Devill holdeth his

jipples before the fuk. 2 1 . T^he fubtlet} of the Devil! again ft

the conjiant (auk. 54

2!, TkDivJll alfo fiirrethnptht ehil-

dren of God againfi the fmle. 5 5 21. ^/?^* /i^e Devils fiddle horfe is. 63 23. Where the Devil? jre. i5

23. "the Devils ^jz/e «^ /?^a?t?r of the

foule of a childe before the time of its Underfianding. 38

24, Who are the Devii« Blnudhiundsw 24. How the DtmW fiduceth thefouh^ 2j^,7he Dcvill tpjtcheih for the foule

Chapter. Verfe.

tvhenfiepf and blottd jttdgtth of

any things at a Gat tpatchetb

for a tMoufe. 1 5

the DevHi *rici^/ to entrap the

Aulhour. ^^5>7

Where the Devill and the Wrath

are captivated, %^

In what place the Devils are. 42

the Devils bitter fait , U'hetewitb

men rub one another, 56

How the DcVils tremble at Cbrifis

Veath. 71

2 5 . the Devill // blinde in the light, yi

25. The Diwih dwell not farrefrem/

Chriji, lO";

How the Devill would needs be

God J when the Gofpel began. 23

How the Devils ^all tremble at

the La ^ Judgement. 1 3

Difcourfe. the wonder full Difcourfe of k' dams Spirit in Paradife, 36. to tbe^j The 6.\(cO'jr(e and agreement be- tween the Elements in the Incar- nation of a childe. 22.to the 25 24. The difcourfc of him who fella- mong the OHitrtherers between Jericho rWJerufalem. 4

Dolour. (^ the D L>ftoi»? who is in thefchoole o/P«ntecoft s i^T in rifpSof the Authpur^ at Paal was in rcfpeHof the other Apojlles. 47

j<3» The DodK>uiLS kill meti^ thinh^ing

to

34 25.

25. «5-

26.

'^7

12.

14

The Table tp the Three Principles.

Chapter. Verfe.

tofinde borp the Incarnation of a

childt if) h) Anatomiei) but in

vaint. 42

Doftrines.

^7, The feveraU forts ef Do^rines

mnfi mt all h rejided, % i

Dominion.

20. Dominion cometb not from the

Love of God, 36

ao. Whence Dominioa arifetk, S6.ro

ihe%% 25. Whenix X^omixAon corrnth, 55

Earneftnefle.

1 6. The Earneftneffe that n>ee mufi

hfe in taming our Body. 42

1 6. With rvhat Earneftneffe rre maji

fet upjn the Nerv Birth. 48

the Earneftneffe that the Minde

muft ufe, 79

The Earneftneffe of the fouleytna-

k^tb tbeVeviUvptotk andfaiat.^b

Earth. Earthly. From whence Earth hath its Con- folidation. 7

5 Whence E^rih^irater.^ihe Rocky cliffs came to befo as tby are. 29 Of what, Earth and Stones are. 7. to the 9 God willed net the Earthly Copu- lation. 3 5 Where Earth and Stones are Ge- nerated. 8 Why the Earth trembled at the "Death pfChrip. 44 27. Earthly k^aa^kdge vanijheth in

^7 24

5-

»5-

25-

Chapter. Verft

the Judgement. 19

Eleft'ton.

17, C?/EleAion before the foundation

of the world, loi, 1 03

20. How little knowledge BxbtW b$tb

cf the EUStion, 59

Element. Elements. A dtfcripiion , what the one Ele- ment is. 41, 42 Of the one Element, and of the foure Elements. 44. to the 46. VVbat the One Pure Element is. 8S 1 7, Where the Elements have their Originall. 4$ the Element out of which the foure Elements proceeded in the beginningy that is vpithont under- jianding, 7 What the Eiernall Element is. 19, 20 22. Why the Elements trembled. 4^ 2a. the One Element is Subjianti' all. H Eve. J 3. Eye t Creation defcribed, l2.i0 2o 13^ the joule and forme of Ese, before, the Fall. 34. to the ^6 15. Why Godmujimak^ Eve. 18 17. Eve was Created for -the Corrupt tibility. 10 17. How Eve was beguiled. 32 1 7. How Eve was Created. 5 5 17. Eve was btguiled through ber care^ lejhejfe, 57 ■ 18. the

14.

14.

14.

17

22

The T*blc to the Three Principles.

Verfe. ^ Chapter. Fead.

21.

24.

II.

Chapter.

1 8 The fentence upon Eve. 1 9

20. Eve, anei the -^pofiles , thought

the fame thing. 44.

Eviil.

f . 7he Evill U not God, 2

I. U^hjt is the jirjl Mjtter:&f EnW.

f^, to the 14

20. "The Evill Vomineeretb over tk*

Goody but God hath not ordained

thatit jhouldbef). 29

Evill and Good are in -em ano-

From tf^bexice Evill thoughts come. 29

Fall.

O/Lucifers <j«^ Adams FaH. 5

HoVf their Fall was jorejxthe, 22

li.'Reafon ^eak^th againfi the Fall.29

18 . How God fviUed not, andyet T»il-

led^theFilU 12,13

Father. Horp Father and ^-Mother are vfarned* 25

Whin God the Father Genera- teth the Sonne, 8$

Of the Thravp'ing of the Father.6i Hovp God //;e Father ii Reconei- kd. 44

Faith. Ibe ^uthour fets domte eight Articles <?/Faith. 116

If hat Faith is able to doeVy 7^

Fcarc, Why tvee ought not to feare or be afraid, 25

Verfe. 86

15- 17.

20. 25.

I?' iS. 23,

25. Whatii <jGWFeaft.

Figuref. 20. 7he Figures of all things rtmaim "Eternally, p

Fire. .5. How the Fit Q is in the water, 20

7. T^e Originall of ibe Fire 9 ^/Ve,

Water, and Earth, .12

8. 7l&e Fire, i^/^. Water ^((^ Earth,

have tviiry one their Crsaturei,

^ according to their ^Jitj.^ 1,52

10. what the ¥\i tint ha n>orld,and

inHeUjis. 45* 47

1 4. "The Bloffome of the Fire moveth

above theJrIeart. 22

1,5, How the Fhc'if h^ died in ihe

Heart* 50

27. Of the Fire by which the jvorld

fhaS perifh. ^« IJ

Fox.

1^. How fame have the Fcx hanging

to their Coate when they Dje. 39

Gall.

1 14. The Gall h^ndleth tbe-warmih

j £« fi&e Heart, 20

I 1 4. Hf^jv <^e Gall ccmt^th to he in the

1 Incarnation. 15

I 14. How t be GaW^ He art. Liver and

I Lungs are fet in ordir. 18

Garment-

J 9, He //»4/ mi//' ^e heard of GodifHuft

i ^«< fl^/^e G.u men t ofabvm'm 1 -

i <w«. Ghoft?. 48

; 19. Concerning Ghofts <?/ Veceafid

I />!:0/>/€ {^j/ wa/^e. 22

God.

The Table to the

Chapter. God. Verfe.

i. mat God is.tU Effence of ail Ef

fnces ii generated otti nfhlm. i j2.

I . Hi TV he is called sn Angry God. 6

1, God it not called ©od aecordwg,

to the fir fi Principle. 8

2. The Ettrnall tvork^Tjgj or Genera-

tion of God. ? . 8

4. TVhtrt wee rmtflf^ki God. 8. 44 4. God ii joughty by Antichriji, aboVe

the StarreJ. i3

4. Without God there would be No-

thing. 31

4. God knorveth neither beginning

nor End in bimfelfe. 5 4

7. fVhere we mufi feiikJ3od, 1 5./0 1 9 7. Why God if caSed God. 19

10. H;n7 God » «e^r« f 0 »*f. 48

14. Where (3toddtpeIleth. 80

1 5 . Whom God dejireth to have. 2 6 id.Wejhuldivant ourboafling in Gid.i 17. God tvas ndt fo tvrathfuU at the

meere biting of the Apple. - i ' 17. Htfri? God is K.ing of the Land. 6y

1 9. Gcd if neerer ««: than the Saints Departed. 31

20, God hath no pk^jkre in Judge*

ment. 20. to the 26

2o.<5od if not at addj ivithhimfelf.66 20. Cod hardumth none. ■ 62

2 o. God did not will there fhmld be any DeviU. ^4

20. God kpoweth what tviU come to

pj{fe. 64

20. Godifore/eeing. 66

20. Whom God drawetb. \ ^ 67

Three Principles.

Chapter. Verfc.

20. God did not c»nfmt to Calncs LMurther of hit brother. 93

2 1 . God Cometh to help all things, z 2\,Atl things in thif world are p/God.l

22. God andParadife is Indomprehen- fible, and ji and in all things. 32

2 2. Frym what the Name of God

hath its Original!. 35

22. yyhy God became Man. 43

22. God and the Pure Element is be' come one. 63

23. Both Good and^ad Men mufi ma' nifefl the wonders of God. 26

24. God armeth ihefouleagainjithz Vivills treachery. ' ' ' i J

2'^.Why God muji come into thefouk*^

25. Wherefore God mufi emiir into Veath. : : ko

25. God msck^dAd^mtphenbifatd^ He i« as one of us. ^o

2 5. God & Man bung on the Croffe. 41 ii^/The grace of God if for All Men.6j^ 25. The Anger of God is neither Good norEvill, 7^

27. Wh at <5od vs. 7

Trj.GoA giveth the feed to he fowen.2j 27. 'God will not cajl all away. 2S

Good. 17. Why God f aid it is oof Good. 27

Gtound.

i!j. What the Ground is wherein the

Heaven foweth feede. 27

Guttf.

14. How the Gutcs are made. 21

\4^Whtrforttbefiom.ick^& Gut? are,2j

G g g 14« When-

The T^ble to the Three Principles^

GhTipt'er. Vcrfe \ Chapter. Hell.

14. Whtrefon the GutM are long and 1 9, VVhai H«ll/{'<i// be. folded. Hand. Ha.ids 28 I

25 »5

15- 19.

7-

«7-

19.

ana. Maid?, 2

W'^),;!* /lE7« Hind cfGod is. 1 07

Whit Hands are in the Inearna-

riw. Hearing. ^J

Vybat the Hearing is, 67

Htarc.

9. Ottt of vphat the Heart </Go^ is Generated. 4l

\0»the Heart of God is ttnchangeahk.i^i 12. rriE»J* the Heart o/Go<i «/. 3 Noihiag is Created out of thf Heart of God. 6^

Why the Heart of God became <? Hiimjn finle^ 6

the EternaB Birth of the Heart of God. Heaven. 10

Why Heaven is fo ealledk « 7 What the Heaven w wherein Goddt»elUth. 14

Of the Heaven vpherdn God dvptlktb. 77s 78

Heaven and Hell is tvtry tphert all over. 62

The Kingdom of Heaven if in all things. 64

tQ. H aiwn and Hll flrive about the children of Eve. 47

21- VFbaf HtAytn is, 19

22. What Heaven {Htrnmenjlgaifi etb in the Language QfNatm.e.j^ ^ VVhjt the Joy of Heaven is. 26 27. The Heaven will new make am^ ther Age, 2 1

Verfe. 22

19. 7he Kingdome of Hell is in all things. 64

9, WhatHcW'^Hts. 30

17. What the FaradifieaO Sugar of UWis. 93

iS. Ihefouree or torment 0/ Hell it the Joy of Hi JVM. 1 6 -

Humanity.

22. OfChrifts HiimtnkyiWhat Man

ifyedf and what Man djed not, in Cbrifis Death, 46

23. Di'vld Propbefietb of the Eternall

Humanity ofCbrifl, 1 5

Jefus.

22. W^hat Jeftw figttifietb in the

Language of Nature, 76

25 . How wee pitt on Jcftu Chrifi. 4S

JehofaphaC.

9. Chrifi Cometh with the faire LiBy

in the vtUy «?/ JehofaphaC. 17

13, Jn the valky of JthoGphzt^ the

Angel of the Great Counfell com"

e$b with a G4den Charter, i z

J wet. Hiw the Jewel (hall eaie with

»5- *5'

25-

22.

the Lamb.

50

Jewel, Turksi, and other N<»/ J- ons are admonifhed. 95

J.aabeU.

the throwing out of Jezibell is coming, loimanuel. 95

the jairefi Gate of thu Bogke it Immanuel. 34

27^ Heaven is the fower of the jetde 22. VVhat Immanuel pgnifieth in thatjSodgiwtb, 27 the Language of Nature, 73

The Table to the Three Principles.

Chanter.

Image. Verfe.

10. 2i.

27

27,

»7-

VVhai the linage of God if, p

W^'.nin-.ke Image ofGadeon-

vy hence the Image fl/(Jo<rf if. 1 3 7 ^? Image <?/■ Heaven , Ejrf Z:?, ^»(!i Hi;// i« o«« Perfotii •; I

Itihes. 22.Hja' theri dfe two EternallJnnss.^

John. Jofua. Ifracl.

2 3 .ff^hyjuh n »<» ^(?r« ^/<>re C^z/?. 2 8

20. Jo<ua n>j/ a Type a/jefus. 27

20. lyhtrefore Ifrael y?d)'€<rf 40 jiejre/

i« iht ff^ildemejfe. 22^ 23.

Judge. Judgement. fyhen we Judge 0/ ^ic6 and Dead Cometh, 1 1

The T>mU doth nut tvhollj hjiow bis Judgement. 100

A defcripiion efihe Lajl Judge- ment, from I to the 20 Whjl a Judgement w appointed,^ JliJgefneBt ougbi m$ to be flightlj pronouHced. 29 Key. 4. Where the Key ta Wifdorm tjeth, 30 9. "the Key to the knetvledge of the T'aradife. 25, Id, 18. The Keys tphicb open the Bach ChejicfGold. 99

King. I

JTj&ii/ /Jri/e about the King o/| Life in a Childe. /^\ j

Kingdome. Kingdomes. i

Gods Kmgdorae goitb not bank- \ Witidt. 17

1$

16

Chapter. Verft-

2o.Tn?o Kingdoms tvreflk inAIan,^ i

20, "The Kingdome of Chrift is not

de fired by many^ 3 1

20. How the KiDgdome of God may

have the VtBory, 48

20.7be Kingdom ofnfrathirthdam &

Eve VPat very great after the FaB.6^

2 1 . Three K'ngdomes J» Man^md he is the field or Gfound.l2.to the 25

15. JVbmin the Kingdome of Hea- ven con fifieth, 65 26. Vyhat the Kingdome efHeMven if. Keeper. 10 20. JVho if the Keeper of the Tne of Life. 41 20. Howthefword of that Keeper it made blunt. Knowledge. 42 3. It tpoj once not Good for us to have the Knowledge of the fiercenefe, but now it is highly neceffary. 2 Lad. 18. Anticbrifis throne wili be de» firojed by a Lad. 56

18. In Hebron there is a roote to Cure

Lazarut. 57

Learned. Learning.

3, IVhji the Learned forbid us to pry

into God. 6j 7

9. Hotp Learning is to be attained.^6

26. The Pride of the Learnedjird/ the

defiroyer of the prfi pure Church,

Life. Lives, j 6. to the ^^

l^JKberg thelAfe is generated in Adan.i

19. What the Great Life iif. 15

22. Ihere are two Eternall Lives. 7

G g g 2 Light.

The Table to the Three Principles,

10.

II

Chapter. Light. Verfe.

8. Of the Light of the Firji Vaj. 6

1 4. Of the Light achich Men fee by in

Paradife. 2

14. Betareea Light atid Varkncffe

there is a G'eat Gulfe, y6

15. Hofv the Ligh c 0/ Life is kjndled

in the Incarnation of a childi.^9

16. Lif^ht flriveth agnnjl Varknefs.-.O

16. Of the Light of the ^ Principles.12 22, TheiAght hath no Centre,. 35

Limbus. -22. ^bat the Divine Lioibus i/« 2 1 ' Lilly. T'he Lilly (yallgroaf in the Devils fuppofed Kingdome. 33

Of the Lilly which (halt fhortly grow and bring m the true know- ledge in the trinity. 28'

13. the Branch ofthe^\\\y which the

Virgin holdeth in her hand. 6l

14. the fmd of the Lilly will ^ayk

the Cornerd Cap, 39

15. The Ijlly cometh after the Great

Shower, 26

15. Allif open in the "time ofthelM-

ly, and then jthe Tin&tif're is the

Light of the vporld,,' ' ^54

17. Wherefore wee have need of the

Lilly. ^ ^^

17. How tbi Beajl will be 'di^royed

by the L\\\y. 37

17. tn the time of the Lilly much

(hall be revealed. lOO

3 ^, In the Lilly- Rofe, the D^tbres of

the Adyfierits fhaUfiie open, 6 1 %o,The defer ipt ion of the Lilly- time,i 5

Chapter. Verfe.

20. the Branch of the Lilly (hal/ be

planted in the Garden of B^fes^ &

thefick Adui:) fhalleate of it. 38

j1 feeret concerning the tune of

ii?>t Lilly. 50

the Jiwes^mk^s^ and ether Na- tions hate no time u expeli , but the time of the Lilly , thefigne whereof it the fign^ o/Eliae. 95 Where the Liliy may be founds

where Aot, Love. 32

In the Breaking of the Anger the

Love appear etbt 59

Love is generated out of the An"

ger, Lucifer. 65

Why Lucifer is fo called. 67. Whence Lqcifer being j^ei»ed out

p^oceedid, 7

Woichwas the Kingdome ofLu'.

c\(ct before his Fall, 17

5. How Lucifer was thrufi out of

Heiwen, , 2^, to the ^o.

6, How Lucifers Kingdome wat fhutup. 6

8. Of the Fall of Lucifer, 3

10. Whence the Faff of Laciftr and his c^ngels proceeded. 48

Lucifer & his Legions j the fat her tbrufi opttfor ike ehildes fak^. 4P Why Gods Love came not to help Lucifer. 50

the Ground o/Lucifers and A- dams Fall, 5

Lucifer was tbrowne downe for bis pride, 9

15. Whtr9

»5-

27.

2e. 20

4- 5-

16.

10.

II.

The Table to the Three Principles

Verfe. i Cbaprff.

Chapter.

i^JVhre LuciUr flood before hij faS.io 25, Which rvai Lucifers Throne, andu^htiher hejelL 103

Luft. 20. Luft is thtjirfi beginning to aB.j6 20, Luft (ind the Minde art tvpo di P'mH thingf, 76

Mdgiftratcs. 20. Strife between Magiftrates and SuhyBs. ^^,totbe^$

20- SHbjMj ijr Iriferiourj cry againft their MagTft rates orjuperioHrs. 3 8 Man. 2. Hjtv Min became naked & bdre.'^ 4. Hoop the Nsw Man i/ onevpuh theFjtba and Sonne, 9

7. Mm // a whole jparkp but not G^d himjelfe, 2

10. (J ^d Created but owe Man one Ij. 12

1 1 . H^hy God created but one oiielj Man. 23

13. JVbat the t>ttty of a Man is to-

vpards his wife. 20

i^f. Hgop MiU is in the ^Mothers

nomb. '^^.totheSo

14. Man* Glory ahme the- Eeafls. 5,6 14. ff^ha^ Mans Ability ts» 7 14. ffott'far Man &B aji ire j/t^^.5 6 14. f^h ^^^^ ^■'fi ^'g^^b'S^ Suited '^'j, ic. VVhaefnre and ofivhat Man was

Cremd. \2.t01hi 14

Bow Maa /. j"? ParadtjQ. 1 9

HofP Man Wiji /iz'e in Vjrad^fe

beere in this life. 20

H^w Man wilfully lets in tin

Vevill, - V. 22

>5- 15.

Verfe.

15. W[?; Man muji be out of that which is Eternall. 63

1 6. Tht prevention of Mans being a

living Vci/ill. 26

16. How Min is differenced frotn the

Beafls. 28./0 »/&<? 31

16. fyhence Man jpeak^tb that which

is good. 32

16. Three Men^ in Man, jlrizing a-

gain(l one another. 3 3 ' 34

16.H0W Man was formed an Angel. 2*^

16. How Man <2r/>er ;{7tf Death is ei-

ther an Angel or T>eviU, 37, \jJVbence Adam gat the name Man.15

17, God did net mak^ Man o/^j Lump

of Earth. 22

17. Why Mim body mafi peri fh. 2^ 1 7. Htfw Min in the fall, feu among Aduriherers. 6a

17. Mans mifery between the Fall and the word ofPromife. 6 T Man in this life dwehth in the Abyffe with the Devils. 6<^

How Wzn dareth doe, what the Deutll dareth not doe. 78

hi the beginning Min had »*» BiafliaU Members. ., 81.

h is the bicoming Mm of the Heart ofGodunljjthat helpeth.So Mdi.s Imige flandeth in Three - b^ginvings. ^, 10

20. By the Law Min cannot come info

Parjdife. 2S

2\.Tht Injhility ("/Ma.'i? Spirit.iS,!^

21. H^wMjinhath the BaOance be- tween two wtDs, 2(

17

18, 19.

The Tabic to the

Chapter. Vcrfc.

2 1 . Man not to be co^idemmdfor that vtfhich U ontrvard. 2 6

4 1. JVhat Mcirt Covdemnathn U. ij

22. Of tphat and for rvhat Man is

Creuted. 12

52. Vy^hereinMin is forefetm. 25. 22. W^^ it the right Nsw M»n.25546 22. Jhe New Man it hidden ia thi

Old. 52

92. 1« «'i'<»* manner Man i/ greater

■ than the tvorld, 5

2 2. Hon? /ffwg Men were thrFatherr.'/x

22. ^(&(7 w.:// '/'i Man #0 f^c /«c<«r-

nation ofJeJt*s ChriH. j i

25. Hon? <j&e new Mingroweth to the

fottle. 17 1

aj. Jefiv Chrifis beeomiagMjin^ laj

not in w. 51

15. thefoede of the New M4n. 4*5 24. Tk 0/</ Man committethfinne.^ 5 24.Tk oldMdn isfaoajed bj ihenefp,^'^

24. Tl?;e »en' Man grotveth out of the Old. 37

2$. Ti^e New Man fkiveth againji the Outward Man. 4

25. How Man w thefecond Principle tpas Created in that Place^ out of tr*^ Lucifer tpaj thrufl forth. 10^

25 . HoTP God prevented it that M*n in

hu FaD became not a VeviS a'fj.

Maiie. 103

iS. An 'E^pnfitionofM^rUf.Name.^i^

18. Mary it faved nnelj throttgh her

Sijnne. S3

18. 'M.ine jlandith ttpm tie Earthly

ijiiooae. $ 2

Three Principles.

Chapter. Verfe.

18. OfMaithslHJtre and Glory. 95 18. Invneatim doth not come to her.^A, 18. Inhere Miry dtvelleth : Jhee it no Goddejffe. 94. to the g6

22. Way Mary is called Jhz Blefftd

of all women.

?!

22. Wherein Mary m afure ^irgin.^A 22. In what Body Mary was impreg- nated. 52

22. Whence Marie is. ' ^a $3 26. Hoop tvonderfuBy the Auntienti

havefpoken of Mgtlc. ^

Marriage.

20. The fafi 'Bmd of Marriggc w

Wedlotkt, 55

20. ffedlock^mr Mitnags it tolerated

by God. MatrJx. 5.5

8. Ti&e Matrix of the Earth pood in

Death till the third day^ Uk^ Chrifl.

Meer. i o

.6. Of the word Meer, or Sea, in the

Language of Nature. 1 5

Mercy. Merclfalncfle.

23. How the whole Mercy orMerci- (vilneffe of God it becomt Man.

I Meull*. 19

, 6. Ho» Metalls co/w« /o ^e, lOjH I Minde.

10. the Minde is the God and Crea-

tdH^ef'.heW.-lK ^n

1 1, How the Minde is free. 30 15. theM. ndi is the Free VViU. 44

15. How the enviow Mrn^^e appear- eth in the Eternity. 44, At:

16. The Minde hafb 3 things in it. 4 16. WfjattheMittdcis. ^, to they

The Table to the

Chapter. Verfe.

ly How the Minds it after the break^^ ing of thi Body. 4 1 Wo *fe« 44 Mif-rulf. 25. WhoWMajier oj Wi'iMh upon Earth. Miracles. 62

18. 0/ffetM rad««»^»c^ ^''^ been done bj the Saints, 77, 78

Mofes. 10. If hy Mo(t9 oprote Jo covertly. 22 ly. fyhy Mofc8 hangttb tbt vayle be- fore h'n face. *i 17. 'the vjyie o/Mofe8 W <ji^« away in the Death of C^rift. 3 6

17. Jf lb;' MofeB hangeth the vayle be^ fore his eyes in the Vefcripnon of the Serpent' 98

18. Jfhy Mofci tvas flirred up» 29 18 ff'hy MoicBface wasmade bright.-^i 20. f^hy MofeS «»«/l enter into life

through Death. 27

20. Mofes his wanderfnO ^eech about

Adam and Evtii driving forth

of the Garden. 39,

20. ^ibj/ » /fe« vayle ofMo^a^xphere

Godftt a AifarkjtponCiin.. lOI

10. Why M ^ie« ^rj^g the tables, 5

. Murthwefle.

Shee if a Murthercflfe that de.

fireyeth the fruit in herofomh.^^.

NaCuie.

3. Bow the Birth of the Eternalt

Nature w. 9 to the ip

8 Why Na lire loitgeth to be freed

from vanity. 32

15. Ihehoftghtineff^ of Ni'tjrc corn-

pelJeth not, . 22

15

Three Principles.

Chapter. Ntcroniancer. Vcrfe* I "5. White thel^xrov(\3MmiiGenei» rated \ the Aut hour nmjl conceaU much becaufe of the Devillijb In- chantments. NeefH. 6

1 9. Neere and farre off it all one in God. Number. 62

14. How Great J he Number of Men

(haUbe, Overcome. 47348 21. FVee mufi firfi have once Over- come ia the Storme before Wee attaine the high knowltdga, 5 3 Paradife. 8. Ofthe Confent inParaiSCt, il

8. ff^here the Paradife is in which

the Angels dwell, 30

8^ A SchoUer in Paradile learnetb more in one houre, than in thirtie year e J in the Vniverfitief, 36 p. Paradife and the Garden are two things i where Paradife » } and what ar& its properties, ^.to the 5

9. Of the Gulft t hat is between Para-

dife and this world, 7

9 . How i here is Comprehenfibility in

Paradife. 1?}

9. The fruit i jire, %^^j <»»^ aire i/i

Paradife^ 20

9. Paradife is infinite : the fbadow of

all Created things remaine Eter-*

nally in Pa r a d i fe. 2 1

15. Wte reach both Pafadiie and

Hell in Copulation. 34

1-7^ ' the Ant hour cannot defcribe the

7.7 a/ Paradife. I4

1 7 VVtjai is caL'ed Paradtir. 48 17. How P<tradife did bide it felft

The Tabic to the

Chapter. Vtrfe.

from A Jam <J«<i Eve. 5^

19. Reafofi fie^th Paradifc, eut of

tvbicb it is gone forth. 60^ 61

20. ParacKiicall Love is dejlroyed by the VeviU. a 8

20. jybat thefc^ordofihe Cherubhie

before Piradiie is. 40

35. If^bat our Paradife m-, rvhere attr

Ejfences ^dfig in Godj. and where

u>ee pHt on Chrifi. 48

Pcarle.

21, Hoxv'the Pearlc ii fon>en imper-

ceptibly. 4^, 49

24. Htnv the Tree of Pearle grotveih

in the Star me. 32

24. The Pearle fiick^tb not' in the

outward Man. 34

25. The Garland of Pearlc may be

lofkagaine, 5

25. \iove the Pearlc m^y be found. 1 6

27. HoJP the^ Pearle may be difiin-

guided from vpeeds. S'^}3^

PoiTibility, Poflible.

1 5i 7he PolRbility or ability offeeking

S> • is in every one, 2 1

20. The Vefcription of the PolTibility

or Ability that is in t4S. 75

20. iWj«/ Poflibilky or otvn Ability

ytva/ tried in Czlne, 96

2*^. . ff^herein lay the PolTibilicy of our

Redemption. 8

25. What Poflible, what impojjibk,

for uf. Pray- Praying. ^4

I p. Jldans P I a.y\ag for jor Interce^^on,

hooffarreit availeth, 5^j5?

25. HwMenoH^ht to Pray. 85

Three Principles.

Chapter. Principle. Verfc.

5. What a Principle it. 6

15. 7hetPorkingof the three Piinci- ! plcf inachilde in the Mothtrs { Womb or Body. 50. to the 55

1 6. There are 2 Eternall Principlc8,27 25. fVhy the third PnntipU is Cretp-

ted. Pfophcciee. 103

17. Why the Prophecies are rvritten I ' Jo darkly : about the Treader upon

the Serpent. Puigatory. 100

18. The Purgatory upon which the Beafi hath built his Ki/igdome.pS

I 18. Parg^tory expounded jivhicb hath

been fo much dijputed. 102,103

ip. ^(^«re Purgatory i/. 15

20. Of the true Purgatory, and of

thefalfe Purgatory. 73, 74

Putrefaftion.

ip,The Putrifaftion ofthefoulewhen

one dyeth ; the Authour defiretb

not topartak/e of it. 42, 43

Quality.

I, Whence the Name of Quality ari'

feth. Reafdn. 42

17. Reafon is afraid of the cleere

countenance o/M:)fe«. . 3 j

17. Rcafon mak^th ofGa^ an un-

mercifuWDevill. Reft. 35

25. OfChrifis Reft in the Grave. 6y

RefurreftioD. to the 74

i^.Chrifis Refurreftion defcribed.y ^

Rich. to the 92

1 6. The Rich ffoe hardly into the King-

df^me of Heaven. - 43

25. Hard for aKlchOi^jn to Enter

into Heaven, 5$

I he Table to the Three Principles.

Vcffe. Chapter. Serpent.

Chapter.

25, ihe d^k.n^^ not ghe imay their Goo,di. Rulera* ■ ^6

21.0/ tbeOffiae afth Rulers or Ma- giftratc?. Saints. ^9.t0tbi^^

18 J 7he Saints Inter ceding auaykth

\^^ 7bi Inv^caitm of the Saeimi is 4g:%infi the Nature of tbe fii'fi Frincipie. 9.7

. Who thofe Saints ipere that rvent out of the GraviJ at the Death of Chrifi. ^46

, The Saints admit no Legates or Embaffadours. 86

Sathan. Horp Sachan is become a Vevill, 2 1

Schoole. , Hoop the Aut hours Schoolc // to be underfiood. 53

Where the Scholler in tbe Schoole of this world mufi leave offl^ the Scholler in Gods School begio.1^0 No Schoole, Learning, Art^ or Science availetb before God, 2

Scales. . When the 7 Scales are opened, 41 See^.

1 7. IVbat is meant b) the Seedc eftht

Woman. Seeing. Senfes. 99

1 2. Wherein Seeing eonfifteih. 29

15. Hotv the Seeing can be. 66

1 5. Wherein the Sehfes cmjiji, 58

Seeking. Seekers. .. >

16. HoiP e«r Seeking »!«/? ^e? "^ a ^74 That now there are many Seekers.

22

25

25

4. IP

22.

23

20.

Verfe. 15.. 'th&Treader upon the Serpent is 0.. infiantly needfull in the Incat' ■ nation of a Childe. 24

18. Why tbe Treadtrupon the Scrpenc

muji be generated without the Jeede of a Man. 20

io. What ihe Bead of the Serpens fign^^h. Sinne. 95

17. Htfiviinnei/finne. 71

17. How aO our Doings are finne. 76

19. Hew finnes are when they are wafhed away. ^7

20. Wherein Cmne jiicl^eth, yS 22. Originall ar Inherited finne is in

the foule, 70

2 4, 7he Otd^ not the New Mavy com"

mitteth Hnne. 3^

Sleepe.

12. Whatdee^e is, 18

Smell. 15. i/4 defcriftion what Smtli ;/. 70 Sodorne.

1 8. Why punishment came upon So- dome. Soule. 28

^Whence the fbule hath its originall.2

2, How tbe foule hol^ihinto the firfl Principle, •■ '''*'-'.!^. 2

2. How the Enlightened feufe I'QokeiB into thefeebnd Principle, 4

4. What is the Chariot of the fcDie.iS

4. Out »fwhjt the (oiA fir i and how ft beeometb a DeviU, jZOj 1 1

4'. Haw the fo^rfe comethip he 0rf An- gel. i2

4. How the foule cometh to be fuU of yes. Hhh 4. «^»

The Table to the

Chapter. Verfe.

4* ■^« affuranee that the foule h

come from God, 40

5. Ti&e Vevill cannot fee a foule that

it in the Light of God, 5

7. lyhenct the ioiaU is, 2

10 A defcription of the (bule.i J.fff l5

12. the foule i5»-«/l> 3 Principles in it,^6 l^. Another defcription of the foule.

^oJothe^^

13. T»« foule i/ /)&« roHghefi thing in

<-^4«. ^o

13. 7i&« (ouXGremaimtb Eternally in

the linBure, 4^

14* HoBJ <^e foule island out of what

it comet h» 10

14. ^i^j!i the foule C0me/i& ^/2/o <i childe. 10

14. Ti&e fculc is not at home heere in this life, 1 1

14. Hon> the foule feeth mtb two Lights, 12

14. Whm the ^oxAtrefiith after its Veceaje, 15

14. Hovf and wherewith the foule

can fee, jg

14.. What is the Cabinet or 7reafury

oftheCouU, 54

I5« Whence difiempers come into the

Effences of the ioule. 5 2

15. Whence are the Efences of the

Worme of the foule. 62

16, the Bit fed foules hamnohpow-

ledge eftht Evill, 47

17, How the foule is bmndwith two

Cbaims, ^p

Three Principles: ^

Chapter. Verfe.

xjMow the foule is in a hardprifonSa, '7. What light the foule bath after the breaking of the bodj, ,0^ 7. What body the foule ge//e//, at the Lajl Judgement Vay, 1 06

7, H^» hardly the iouUgetteth into the Kingdome of Heaven, | jq

7. How the foule c^mc//& i«/<? A- brahams ^<>/c»7. j n

8. What the foule i/. aq

8. Lamentation ovtr the Afafes for foulej. 100,, 01

9. Howweemayfinde iheVifqwet- nejfe of the ioule. i. to the 4,

9. Whence the CoahiSi its firft con' diiion, and FaD, -

p. What ^e Kegeneration of the

ibule ts, ^

9.0 ft he fouls that are not at reft 7,8

p. 7i?>e foule H ajparklefrom the Ah

might imjf^, ,q

9 TAe foule is bound with 3 ^j«^/.h 9. ff ^j* *;?>« foules ^wg is^ ,\

9 OfthegoingforthoftheCouli6 Jo 21

-p. How the foule i/ incomprehenfi*

ble^andalfo eomprehenfible.ip 20

9, Ti>« damned iouk feeth the cauft

of its mijerie. ja

9. ^hat light the£ouU(^ the wic^ edhath, ^a

9. Hw /^c foule waitethfor its Bo- ^/- «5

9. Cy /^e )>wfr and Ability the iQV^tbatb* 27

The Table to the Three Principles!

Chapter.

22.

22.

22.

22.

22.

Chapter. Verfe.

I^, Hon> the foules departed can op'

peare* 2S

19. ivhere the unregenerated foule«

remaine. 49350

19. ff^hat the Adajfes for (ou\ti are.

'^^Jotbe')6

i^. Of the foule wfcic& tHmeth at the

Lafl, 58559

f p. 0«# e/" »i&J# /i&^ foule ii Genera-

ted. 6<y

Ig.Hon^tbe foule remaineth in beIJ,6'y Xp. the foulet needetb no going ottt

nor in, 67

S 9. ^i5>ere /i^c foule of the wichid re- maineth. 68 '20. Oftbeftare the foule fej/)^ i« /i5?^

hoMre of Veath. 53

21. Hob? fi&e foale /(?«ge<^ after the

fipeettajiofthePearle. '■ 50 21, Hca> the (ou\t jirivetb mtb the

Vevill about theVearle. 50 Zi,lfhat & whence the fculc W.133I4 ' 25. How <)be foule ii fiedfsfi to two 22. 22.

Verfe."

T/'e miferahk Condition of th

averted foule. 59

Of the tinBttre of the foulc that

it in the feare of God, jo

Ihe foule is not free from Origin

nail finne. yo

Ihe foule ofCbrifi is halfe from

Maries Jin&ure. 70

Wte attaine no other fottle. 85

22 . Jbe foule comet b to be renenped.2^ 22.HotP the (ouXis perfedlyredeemed.26 2^.f^ hat food the foul maji have.y.toll 23O f the foode of the (ouU. 45

23. Hone the foule is an adultersi*f whore, 48

24. How hard a departure that foulc hath that deferreth repent ance.22

24.H08' the f©ule of the melted is afttr its departure, 2^, to the 25

24. How the foule faHetb many timet inte finne againji its will, ^4

22.

22.

22.

22.

22.

How the foule is Free. 14

fVhat is the right "Body of the

(ouU wherein God dweUeth. 15 How the foule is Regenerated in

the foule of Chrifi. '^" 38

How Chri^ hath redeemed the

fouU. 40. 42

Nene attaine another foule , but

another body, 40

iVhat Image the foule of the wic

bed (hall have. 44

How the foule hath turned away

its will from the Father* 58

Chaines, 6^j

2 5 . How the foule it created. 1 9 25.HJW the foul fc<i/i& refiUed it felf. 20 25 HffH? /i&e foule was enlighteneii.^-^ 25. How ^i&e foulcs of the blmdcfmpk

people come before God, 62 j ^3 25. IFbere Cbrifis (bule was in hit

"Death, 72

25V fVhere the fouleg reji till the Lafl

Judgement Day, Sound. 76 15. Sound isEternsll', W found or

noife is of a higher nature in Atfam

' * than in other Creatures, 69,70

H h h 2 Spixitr

The Table to the Three PriHciplcs*

Chapter. Verfe.

10, A difcription of the Tree of Goad

and Evill. 2 7. ^o <^e^ 2 9

X I , The Tree of Good and Evill. 6. i o

1 1 . fFhy the Tree of Good and Evill was in the mid(i of the GardenA^

1 1, The Tree of Good and Evill fvaj the Greateji Tree. 2 1

11. 7he Tree of kftowlednt of Good

and EvilL 3 8 . ^0 the 4 1

1 5 . The Tree that graweth out of the

Graim of UUttjiard feed. 2 9 17. Hob? »fe<Tr<C9i» Paradife tvere.ip

17. The Effencei of the Trees in the

Garden. Trinity. 24

4. A defer ipion of the Trinity, 55.

to the 61 7. iVhat the Trinity or Threenefle

is, 21,22

lo. Concerning theTimny. }8

1\, Of the Ttltiitxti Generating, 84 14. Of the n>m of the Ttimty, 85

18. C>/*i&e Threeneflcj or a> hat Tri-

nity w. 2 1

19. 77>« Trinity w prefent every where, 62

22,Horp the Birth of tbeTt'inity is.^<y 22. A JimititHdeoJ the Ttimty* 61

Turkes. 26. Out of what their VoUfine is ^rung. Virgin. 32

12. The Virgin waitetb jiill for A-

dam. 60

14. The Virgin figbtetb againfi the

V evill for the fouk* 1 2

14. What Fromife the Virgin made to

thtAutbom, 52

Chapter. Ver

i^, ff^h at the Virgin if, 85

14, The Virgin is Gods Companion.SS

14. What the will of the V^irgin is, 87 1 5. Tif>e virgin wasej^anfid ^9 Aclam.15

15. The Virgin admonifieth Adam fiillcontiwtjily, 18

15. W^/^j« the Virgin is that warneth thefmle, 46

16. The Virgin maketh as zeakm. 3 1(5. HoTP the Virgin fghteth agdnji

Jniquity, 12

1 6, The Virgin fiandetb byttfin this

Lift. ^y,tothe/^p

17. Hotp the Virgin warneth t^. y^

1 7. The Virgin w a Servant to the

IVord, lop

18. The Virgin prefented a Kefe to

the Authour, <;S

21. Wow the Virgin prejerveth the feed that is fowen, 5 2

22. Why the Virgin is fo called. 21 22. TheVtrgin wherein God became

Man, 3 1

22, Who is the chafl Virgin in the

prefenceofGod. 61

22. The Virgin the Auntients have

fpok^n of, ■ ^4

25. The Authour hath truly feeae the

Virgin with her LiSy Branch,22 2<^,Hjw the Virgin waitetbfor «f,85

Viiitacion. 17. The Vifitation of the Jewet^

Turkejf and Heathens* i oi Voyce. 17. How the voyce of God came to

Adam and Eve* ^i

The Table to the Three Principles^

Wagej. Verfe.

Chapter. p. 7be wages Ged givetb, Ibe wa- ges the "DeviU givetb. 27 Wantonnefle. 20, VJ ^monntffcin married folki ^ an Abomination before God, 5 6 Warning. f. VJsiridngto thel^eader, 45 18. A warning to the Covet ow, 2

Warreg.

%0,The Wrath of God likfth Wan. ip

20. God if not pleajtd in warrcs and \

firife. 20. to fhe 26^

27. It muft not be regarded rr>ho over-

Cometh in war res andjlrife, at to

judging which it in the right. 3 2

Water.

5. How water comtth to he. 8

2^Jf^bat the water of eternal} life is. 2^

23. n>hai water baptizeth the fottle.

Whores. Whoredome. 24

15. Whores and Whoremongers are

vparmd, 26

20. The Abomination and unclean'

we]Je.<j/Whoiedome. 50. <o 54

20. Whores & unclcane perfons, v^hat

lejfon the Aftthottr hath for them.

Wicked. 57

20. fVbat hindtrjnce the wicked

bath. 67

23. Whatthn wicked receive in the Lords Sttpper, 46

24. IVhat League or Teace they have

rvitb theVeviD. 12

l&.tbe wicked can convert mfmner,2'^ 37. the Condition of the wicked in

the Judgement, 12

Chapter. Will. Verfe.

8. Ulyjt the m\\ is. ^Jj^^

1 4. JVbat the will of God if . 73.«o8o

1^. Of the two wills that are in the

minde. 43

16. A defcripMn of the two wills 5 /o p

20. the Autheur defcribeth the Power

of free-will. 75

Wifdome.

4. T)^e wjy /(9 Wifdome. 16

18. ^/7:i» Wifdome *J. 21

25. How the Wifdome ef the world

is madefooli^mffe, 97

Wiichcs.

13. Witches and Sorcerer J know the

juhtilty of the Tiufturc. 37

16. Out of what properly Witches

(x'lf. Wolfe. 21

18, Who the Beaflj Wolfe is which devoureih the Bejf}, 102

20. How the WoIvi(h heart will be cut away. pp

Woman. Women. 1 3 Whence is the weakpejfe of Wo- man. 20 13. Of the Duty of ^omevi. 20 13. Why Women with childe loath fame meates, 47

1 7. Women will fill be the fineji

Beajijofall. 32

25. How iheWomdinfatjdeth ttpoa

the LMoone. 12

Wonder,

22. What is theGreatefi^onScrm

the Deity. Word, 60

8. How the Word is every where, 17

14. fFhat the Word ^t 8a

The Tabic to the Thiee Principles.

Verfa. Chapter.

Chipter.

1 7. Hone He3 Trembled at tbt Word of the Pfomije. 97

17. The Word of the Promije is the

Bridegrooms ofthefouJe. 108 ly. IFhere the Word if. 109

lyWby tbeWord mufi become man.iiz

1 8. The "Expi^fition ofthU xford^Thon

artEirth. 6

i8. Qoncerning the word of the Pre-

mife. 2^, to the 2^

1 8. How and where the word of the

Promife is. 36. io the^%

22. How the Word became a Hea- ven!) Man. 38

22. The Word hath ajfumcd or recei- ved sur feu! e^ but not our finJHil body, 65

22. How the Word is the Son of the Fatberjond alfo his fervaat. 7 1 Works.

16. How aU^ovkstfoMow Man, 41.

1 9, HfjB/ works/t^^oa? the fouie.^^i^'y

World. i|. J/^/&4/ rr^i ^c/are the time of this

World. 32

6. Tj&e World w J figure of the E-

ternall Matrix, 2

6. T/?€ Birfi[> (j/ffce World compared

with the Birth of a cbiide, 9

7. Tif;e 'World as to the three Princi-

pies U ajignreefParadife. 9 7. H(jj:p /^2 World tame to be^ aid how Gjdp'evcvted that aUin the whole deep did not com; to be Eirtb andSioner. 15>26

F I

2. How the World {hall Keji after

the Breaking of it, c <?

20. ^/«yi /^e World »5 Cre^jje^. iq 22. OutofwhattheV/Qtld is Geae^

rated, n .

24.M« jre notperfaH inthis worId3 6 2j>H3w the wckdd:had its beginning,^ 27. ^hy the World muflperiftf, 5 27* I» wi^^J manner the World rs-

maineth Eternally. 6>and2o 27. 0«/ 0/ wi^jjf the World » Cr«j-

«e5/. Worme. 7

1 2. 0/^^c Worme of thef0u!e, which

dyetbnot, 57* 5 P

1 ^.Concerning the Worm ofthefiul.c;

14. Adejeriptionoftbe Worme of the fou!e, ^A

15. T/jg Worme 0/ thefoule is Ih' diJfo!uble, ej

15. How the Worme of the foH!e is peyfoned. Wound*. 60,^1

25. HowChrifis woun.ds fhnUfhim eternally in Glorjy as bright Mor* ningStarref, Wrath. 88

1 7. Hov the wrath of God became burning, yt^

20, How the wrath gat the viBory in the firft bcginaing. <Yy

20. Wrath is not knoix>n in the King- do mi of Hi aven. 6 i

2 5.. The wrath is thu Blrtb of the life

&ftbefoule* i_ -;v« ^j

25., Hoit> the wrarh pfGod ii neither

Good mr SviUj. j^q

2 5 Hjw the wi aill WM cjpjivat&d.'j I

N I S,

rr

T-,>7